Singing the Psalms the Duty of Christians, Sermons · Sermon 1
The first SERMON.
Ephes. 5. 19.
Speaking to your selves in Psalmes and Hymnes and spirituall Songs, singing and making melody in your hearts to the Lord.
THe subject matter of this Text is singing of Psalmes; a duty which many continue to do, but few understand the nature, end, and use of it. Others (not a few) do not sing at all; yea, deny it to be a duty. For conviction of the one, and direction of the other, I shall so handle the words read as attending these two things especially, viz.
| the | lawfulness | of singing Davids Psalmes. |
| usefulness |
The Doctrinall part of this Epistle you have in the three first Chapters: The use begins with the fourth Chapter, where the Apostle applies the Doctrine of the rich and free Grace of God, exhorting them to walk worthy of that Vocation wherewith they were called, doing all duties, both such as concern them as Christians in common, and such as belong to them respectively in particular relations, as Husbands, Wives, Parents, &c. Not to hold you long about the Order and Connexion of these generall Precepts, verse 18. the Apostle admonishes them, not to be drunk with wine; as being most contrary to that accurate and circumspect walking required and expected of Christians: ver. 15. and then enforces his admonition by an argument drawn from the inconvenience or mischief of so foul and beastly a sin, there's excess in it, excess in expences, opposite to srugality and excess in delights, opposite to temperance; or as some understand it) mores dissoluti, inordinate behaviour, enormeous lusts, D. Hammonds note on Eph. 5. all manner of loosnesse and wicked lewdness follow it, or all kinde of riot and lasciviousness go along with it. It follows ver. 19. [But be filled with the Spirit] As if he should say, I will shew another, and a better way of good fellowship, wherein you may drink your fill, health it, and pledge one another in that which is wholsome and usefull, and delightfull too. [Be ye filled with the Spirit.] The Spirit is opposed to wine, and filling with the Spirit, to excessive pouring in of wine or strong drink. The Spirit is not only water to cleanse and wash, but wine to chear and refresh; labour you to be filled with the Spirit, or to be full of goodness, Ro. 14. 15.
In this nineteenth verse he shews what are the effects of the Spirit when men are fill'd with it, and that in way of allusion to the manner of men when they are in their cups; then their tongues walk, they talk, and sing, and say they know not what. Now (saith the Apostle) Be ye but filled with the spirit, and that will make you merry and wise too. Merry in a good and godly sort, it will make you talk and sing, and rejoyce in a spirituall manner, so as to glorifie God, edifie your selves, and one another. In a word, the Apostle here teaches Christians how to be merry in the Lord, and how to express their rejoycing in God, and that is in singing of Psalms.
Particulars in the words observable are these:
1. He exhorts to singing of Psalmes.
2. He advises what Psalmes are to be sung.
3. He directs how to sing those Psalmes.
| Or these | That | we must sing. |
| What | ||
| How | ||
| Why |
1. For the Duty it self, We must sing.
2. For the Matter, we must sing Psalmes and spirituall Songs.
3. For the Manner, we must sing, in, or with the heart.
4. For the End, we must sing unto the Lord.
I shall lay down onelyonly one generall Doctrine, in handling of which I shall take into consideration all the aforesaid particulars.
Doct. That singing of Psalmes is a duty of Christians under the New Testament.
That it was the duty of Gods people under the old Testament, and that they did well in it, having a warrant for it; I presume no sober man will question. All the doubt is concerning the times of the New Testament, and yet not so much whether Psalmes are now to be sung, as what Psalmes we are to sing, and what manner of singing there ought to be.
That which I intend and shall endeavour to prove, is, That it is the duty of Christians under the new Testament to sing David's Psalmes; and to this end I shall first make use of, and urge the strength and force of my Text, and that other parallel place, Col. 3. 16. clearing them from the exceptions which lie against them, and then answer other objections made against the Psalmes, which we sing, and our manner of singing them.
First, 'Tis clear and unquestionable, that the Apostle in both places calls for singing of Psalmes as a Duty to be done by all Christians. In this Chapter, v. 4. He allows no foolish talking, or jeasting, ver. 18. He allows no excessive drinking, or tipling, which prophane men account and call merry-making; yet he requires and calls for singing of Psalms, and such like spirituall rejoycing in God.
Secondly, There is no more reason to exclude singing of Psalmes from being part of a Christians duty, than redeeming them, or being wise to know the will of God, or teaching and admonishing one another, since the Apostle enjoynes them all alike. He that sayes, Walk circumspectly, saith also, Sing, and m…ke melodie in your hearts to the Lord.
Thirdly, In the Epistle to the Colossions, he cries down all legall Ceremonies, and yet notwithstanding calls for singing of Psalmes. Whence 'tis clear and undeniable, that there must be singing of Psalmes, there being as expresse and peremptory Scripture-commands for this, as for Prayer, or any other Duty. This I thought good to clear in the first place, because I fear there are some who may look upon singing as a legall Ceremony, and so expir'd with the rest of the Jewish Worship.
I proceed to prove that there must be audible singing with the voice, and that of Christians together; though I deny not, but if a man have no company, he may (being disposed as James saith, Jam. 5. 13.) Sing, as well as pray alone.
Object. 1. 'Tis objected by some, that the Apostle here calls for speaking in Psalmes, and Col. 3. 16. for teaching and admonishing one another in Psalms, and for singing in the heart, but not for singing with the voice.
Sol. This is to wrest and rack the Scripture, that so it may speak what men have a mind to. And this will appear if we consider
1. That though the Apostle exhorts to speaking in Psalmes, &c. yet he explains himself in the following words [singing and making melody, &c.]
2. There was this reason why the Apostle exhorteth them to speak to themselves in Psalmes, &c. He would not have them walk as other Gentiles, who in their cups, and merry meetings, talk they know not what, or else after their heathenish custome, sang Songs to the praise of their Idols. Now (saith the Apostle) it must not be so with you Christians: But when you meet, and will be merry, speak to one another in Psalmes, &c.
Davenant. 3. Some (and those very learned and judicious) think there is no necessity of carrying these words, viz. [teaching, and admonishing, and speaking, Col. 3. 16.] to that which follows, and the Originall seems much to favour their conceit; besides, the drift and scope of the Apostle, if it be considered, seems also to make much for them, for he exhorts Christians to let the Word of Christ dwell richly or plentifully in them, i. e. to be throughly furnished with a sound and saving knowledge of the doctrine of the Gospel; and then shews them the use and benefit of Scripture so studied and understood. The first use is, that Christians may thereby instruct one another in the doctrine of Faith. The second is to admonish one another concerning a godly life. The third is to rejoyce together, and refresh one another by singing such spirituall Songs as are recorded in Scripture for that end.
4. But if this satisfie not, I say further, That these words [Speaking to your selves and teaching one another] cannot admit of such a sense as some put upon them, viz. Teaching one another out of the Psalmes, since teaching in Psalmes is one thing, and teaching out of the Psalmes is another. Davids Psalmes are a part, and a choice part of Scripture, and Christians may and must teach one another out of them, as well as out of other Scriptures, since they are all written for our learning, Rom. 15. 4. So Acts 28. 23. Paul perswaded the Jewes that Jesus was the Christ out of the law of Moses, and foreignout of the Prophets. Had the Apostle intended the same thing in these places, why had he not used the same expression, viz. Speaking to your selves out of the Psalmes, which yet, we see he doth not; and therefore I conclude that he intends somewhat else than these men would have him. And that which …e intends is this, that Christians in singing of Psalmes together, should teach and admonish one another, and speak to one another for mutual edifying as they do by joyning in prayer, or the like duties. So when Paul and Silas sung together, Act. 16. 25. they thereby spake to themselves, or amongst themselves for their mutuall encouragement and comfort, methinks it is an excellent way of speaking to themselves, or one another, when Christians sing a Psalme together.
5. 'Tis clear to any that reads the Texts without prejudice, that speaking in Psalmes must be by singing of them. If he had said only [speaking, teaching and admonishing] then those mens gloss might have had some colour of truth in it: Bu… since the Apostle adds [singing and making melody] 'tis clear he requires the singing of Psalms which is the thing we contend for.
As to the latter part of the objection (viz) That the Apostle calls for singing in the heart, but not for singing with the voice, I answer, That though we must sing with the heart, it will never follow, That therefore we must not sing with the voice, for then it would follow too, that we must not pray with the voice, because we are to pray with the heart, Now what an argument is this? I must hear the word with my heart, and receive it into my heart, therefore I must not hear it with my ears. I grant we must sing with the heart, and with grace in the heart, i. e. with a holy and gracious frame of spirit sutable to the matter that we sing, or with thankfulnesse, as some interpret, or in sincerity, and uprightnesse of heart from our very fouls, as David said, With my whole heart will I praise thee, Psal. 9. 7. and Psal. 103 Blesse the Lord, O my soul, &c. For if our singing, or any other Religious service be not with and from the heart, God will have no regard to it, and therefore 'tis no marvell that the Apostle calls for singing in and with the heart. Nature, Art, Parts, and common gifts may enable a man to the outside form, or bodily exercise either in singing or praying, &c but the bodily exercise profiteth little. God is a Spirit, and will be worshipped in Spirit, and therefore requires us to sing, and pray and perform all religious services in, and with the heart, i. e. sincerely, and from our very souls.
Besides let it be considered that the Apostle here speaks in opposition to the prophane guise of Heathens singing to the praise of their Idols, or of drunkards in their cups, singing, and saying they know not what; and only making a noise that they may be heard. Now he would have foreign Chrys. ad Eph. 5. 19.Christians sing praises to the living God after another manner, viz. With grace in their hearts, understanding what, and considering how they sing. Besides the Apostle considered how apt men are (as Austin saith of himself) to be taken more with musicall accents then the heavenly matter; and therefore gives a special caution for singing with the heart, it being a matter more then ordinary for men to keep their hearts in order when they are singing of Psalmes, but never intended we should not sing with the voice, but only he would have men with their minds, as well as with their mouths to glorifie God. Paul and Silas sang praises unto God, so as the prisoners heard them, Act. 16. 25. they sang with their voices, as well as in their hearts to the Lord.
Having thus cleared it from the text, That we must sing with an audible voice, I come in the second place to shew What we must sing; and this is also in the Text [Speaking to your selves in Psalmes, &c.] We must sing nothing but spirituall songs to the Lord; But what these Psalmes and hymns, and spirituall songs are, is another question.
The greatest difference I find amongst Interpreters, is the difference between these, it being a matter of some difficulty to distinguish them so as to determine precisely what are psalmes, what Hymns, and what Spiritual Songs.
Many and various conceits of men I meet with, which I shall not trouble you withall, being the most of them very groundlesse. I know nothing more probable than this, viz. That Psalmes, and Hymns, and spirituall Songs, do answer to Mizmorim, Tehillim, and Shirim, which are the foreignHebrew names of David's Psalmes. All the Psalms together are called Tehillim, i. e. Praises, or songs of praise. Mizmor and Shir are in the Titles of many Psalmes, sometimes one, and sometimes the other, and sometimes both joyn'd together, as they know well who can read the Originall. Now the Apostle calling them by the same names by which the Greek Translation (which the New foreignTestament so much follows) renders the Hebrew, is an argument that he means no other than David's Psalms. Besides, when ever the New Testament quotes the Psalmes, it means those of David, and so the Apostle speaks as taking it for granted, that they to whom he wrote, knew what Psalmes he meant. Sure I am that David's Psalmes are spirituall Songs, if ever there were any spiritual Songs in the world.
Obj. Yea, but some will object, that the Apostle means not David's Psalmes, but such spirituall Songs as shall be upon occasion composed by some Officer or Member of the Church, 1 Cor. 14. 26. for as in the primitive times there were some who had a gift of Psalmes, so now also there are that have, if not the same; yet the like gift, and such new Songs, they grant may be sung, but not any other,
Sol. 1. In answer to this, I say first, That in the primitive Churches some had a Psalm or spiritual Song dictated and inspired by the holy Ghost, though I dare not determine any thing peremptorily concerning their manner of singing those Psalmes in the Church.
2. I say, If any have the same fgi now, they may do well to shew and use it for the benefit and edification of themselves and others. But I suppose no sober man will now pretend to any such extraordinary gift, which ceast in the Church long since, as the gift of Tongues, and other effects of the Spirit extraordinary.
If any shall pretend to such an extraordinary Spirit, I desire to know of them how others shall sing with them? for if they sing only their sudden raptures, 'tis impossible others should joyn, because their meditations will differ, and so will their meeter too, and such singing will be nothing but a sacrifice of fools, and the confusion at Babel.
If it be said, Not so; But one to sing in the spirit, and the rest to say Amen, I say (as before) no man now hath such a Spirit as some had then. There are indeed some that pretend much to the Spirit in these daies, who if they would be pleased to shew their raptures in singing, as they do many times in speaking, no question there would be as good rythme in the one as there is reason in the other. If we must not sing but what's indited by an extraordinary Spirit, and no man have such a Spirit, it will follow that there must be no singing at all, and then how do Christians fulfill this law of Christ, commanding them to speak to one another in Psalmes, &c. which I have formerly proved to be a duty as much as redeeming the time, walking circumspectly, &c. I believe that they who had a Psalm in the Church of Corinth, had it by an extraordinary gift. How that Psalm was sang I cannot say, but this is clear and certain that David's Psalmes, which were ordinarily used in the Temple, though they were compos'd, yet they were not sung by an extraordinary Spirit. For when the Levites, Christ and his Disciples, Pa…l and Silas sung, those Psalmes must be such as were well known beforehand to the companies that sang them, else how could they sing together?
Obj. But here I meet with an objection that must be answered before I proceed, and 'tis this, viz. That Christ and his Disciples did not sing, but only gave thanks, and that the Originall word imports no more, but as it were saying Grace after meat.
We deny not but the Originall notes praise, but let all that understand the Originall speak whether it doth not signifie to praise with singing. Austin on Psalm 52. Hymni sunt laudes Dei cum cantico, & si sit laus. & non sit Dei, non est Hymnus: si sit laus, & Dei laus, & non cantetur, non est Hymnus, oportet ergo ut, si sit Hymnus, habeat haec tria, & laudem, & Dei, & cantico. Hymns are the praises of God with a song; If it be praise, and not the praise of God, 'tis not a Hymn; if it be the praise of God, and not with a song, neither is it a Hymn, which must have these three in it, viz. Praise, the praising of God, and that with a song, or in singing. Questionlesse the Original signifies to praise, whether God or men in songs.
But what need we go any further than my Text, the word here put in the middle between Psalmes and Songs, sufficien…ly shevvs vvhat manner of praising God that vvas. Besides the constant vote of all the Learned that Christ did sing af…er his last supper, according to the custome of the Jews, whose practice it was after the Cup of salvation or thanksgiving to sing some of David's Psalmes, which solemn Hymn they call, to this day, the Great Hallelujah.
That Christ prayed and praysed God otherwise than in singing, we grant: But that he also sang, is clear, and if he had sung a new song composed on the sudden, probably one of the Evangelists would have recorded that song, as well as John hath set down our Saviours prayer, John 17. So Paul and Silas Act. 16. 25. prayed and sang praises aloud, so as the prisoners heard them, which argues more than probably, a more than ordinary lifting up of their voices. But if we yield that neither Christ and his Disciples did sing, nor Paul and Silas, yet my Text with Col. 3. 16. & James 5. 13. do clearly evince that Christians must sing, which is the thing we plead for.
But I return to answer the former objection concerning singing of Psalmes composed by an ordinary and common gift, as God in his providence gives occasion. And to this I say that I am not so much against composing as imposing; when men set up their own new songs, and shut out David's Psalms. Suppose it lawfull for men of spirituall mindes to endite a Psalm, and then commend it to others, and sing it; yet it will not follow, that therefore we must not sing the Psalmes of David.
Obj. But here again 'tis objected, That we conceive Prayers and therefore may as well conceive Psalmes too, for praising God upon occasion.
Sol. I will not say it is unlawfull to conceive and compose a Psalm upon occasion. But I say again, there is no reason that our conceived Psalmes should shut out David's; and I desire it may be considered, First, That a man may conceive a Prayer on the sudden, and put it up to God, so as others may joyn with him: But a man cannot so conceive and sing a Psalm, it being impossible, at once, to contrive the Matter, and meeter, and be devout too.
Obj. But here it will be replied, That such a conceiving of Psalmes is not intended, but that some one first compose, and bring a spirituall Song, and then commend it to be sung by others.
Sol. But why should any man preferr his Composures before David's Psalmes, is it because they are more excellent?
Obj. No, it will be said, We do not compare with David. OnelyOnly our composed Psalmes are more suitable to the present occasions of Gods people; we conceive Prayers, as occasion is offered, and so we would have Psalmes conceived, and composed too.
Sol. 1. God himself hath made and given us a Psalm-book, But I know of no such Prayer-book that he hath left us.
2. There can be no composures of men, that will suit the occasions, necessities, afflictions, or affections of God's people, as the Psalmes of David, concerning which we may say, what the Jews said of Manna, They have a taste and relish according to every ones Palate. Let it once be granted that we must sing Psalmes, I'le warrant you Davids Psalmes shall carry it; there being no art or spirit of man now, that can come near that of David. What though they were penn'd upon occasion, and according to the necessities of Gods people then? so were the other Scriptures, and yet they concern us as much now, as they did the people of God then. Besides we read that in Hezekiah's time the Levites were to praise God with the words of David, 2 Chron. 29. 30. which shews that the Psalmes were for the use of Gods people in after-ages upon all occasions, and I would fain know what occasions Gods people now, or at any time, either have, or can have, which David's Psalmes may not sute with, and better than any Songs composed by an ordinary gift. What glorious things are spoken of Christ his Kingdome, and the great work of Redemption by him? Who can admire and adore the infinite excellencies of God in better phrases and formes …han the spirit hath dictated to us in David's Psalmes? If we would chear our spirits, or compose them for hearing or other duties, what more heavenly Meditations? If we would commend and magnifie the Power, Wisdome, and goodness of God in any mercy, how can we do it better than in the words of David? It would become these that quarrell at our singing of David's Psalmes, to give us better in the room of them, or else to consider how they fulfill the Law of Christ, when they sing neither those, nor any other.
And whereas occasionall composures a…e so much cried up by many, I ask them what poor soules shall do that cannot compose Psalmes, neither have any to do it for them? Certainly it is a duty (as hath been proved) that lies upon all Gods people, and to whom shall many of them go for a Psalme, if not to David? They that pen psalmes better, or at least fitter (as they think) do it for their particular respective Congregations: In the mean time, what shall others do, unless the same men will undertake to furnish all the Churches of God in the Land, and the world too, with a better Psalm book, than that of David? If it be said, that some Officer or member in every Congregation may do as much upon occasion: I answer, perhaps not; nay, without all peradventure, the gift will not be found at all, or in any tolerable measure amongst many Christians, and then, when they meet, and would be merry in the Lord, poor soules they shall have never a Psalm to sing, as James requires, James 5. 13. Nor shall we, upon this account, have very much singing in private families, of which there are thousands in England, that will not yield one who can endite, or compose a Psalm fit for the occasions of Gods people. Therefore if these m…n will not give us another Psalm-book in stead of David's, we shall have little singing in Congregations, and less in private families; But I shall argue this no further; onelyonly I add, that 'tis not enough for them to say that David's Psalmes must give place to their new Songs, especially, since the former can plead prescription for so many ages, but they must prove it, and that strongly too, that we must not sing David's Psalmes.
For the accommodation of David's Psalmes to the present particular occasions of Gods people, I shall speak more hereafter: all I shall say for present is this, That if we cannot accommodate them, or any passages in them, the fault is our own. There are many, I fear, who cannot accommodate many passages in David's Psalmes: as when he professes his zeal for God, love to God, his Word and Ordinances, and wayes of Worship, his integrity, humility, heavenly-mindedness, &c. But that's because they have not such a heart as was in David; and it may be their consciences cannot well bro…k such a word of admonition and conviction as they meet withall in many places and passages of David's Psalmes.
But if we sing David's Psalmes, let us sing them in David's tunes, and not in such Meetre as men have devised.
Sol. This reasoning will prove as well that we shall not read David's Psalmes; for may not a man as well say, Why should we read them in any Language but that wherein they were written? and so farewell singing and reading Psalmes too; and if you say but as much of all the other parts of Scripture, farewell all preaching of gifted men, for they will have never a Text nor Bible left them. But if we think our selve; bound to read the Psalmes in our own Tongue, why may we not as well sing them in our own Tunes? If you say, there is a necessity of reading, I grant it, and say, There is a necessity of singing them also; there being as expresse precepts in Scripture for the one, as for the other. When any man shall give us as a good reason against reading in our own Tongue, we will give over singing Psalmes in our own Tunes; till then, we believe there is the like necessity of the one and the other, or else we are come to a good passe indeed, that we must neither sing nor say. My answer then is in a word this, That there being a necessity of singing, as well as of reading, we may do the one in our own Tunes, as well as the other in our own Tongue.
There is yet one objection more against singing of David's Psalmes, which was not thought on at the preaching of these Sermons, and it is this:
Obj. As the Scripture commands us to pray, but prescribes us no set forms of Prayer, which we are bound to use, and no other: so, when it commands us to sing Psalmes, it doth not tie us to any forme, but leaves us to our liberty. For, if we are not tied to a form in praying, why should we be tied up to any form in singing?
I dare not say (as some do) that all formes of Prayer are forbidden by the second Commandment; nor yet that they wholly stint and quench the Spirit. But to let that pass, I answer:
Sol. 1. The Apostle hath prescribed us what to sing, viz. Psalmes and Hymnes, and spiritual Songs, which are the express Titles of David's Psalmes, as was shewed before.
2. There is a difference in this, that the Lord did not prescribe unto his people set formes of Prayer, as he prescrib'd set formes of Psalmes, 2 Chron. 29. 30 They were to sing in the words of David and Asaph but we read not, that they were to pray in any such set form. God gave them a Psalm book, but not a Prayer-book, as was said before.
3. When the Psalmes of David and Asaph were ordinarily sung in the Temple, dare any man say, that the Spirit either in the Levites or others, was stinted or quenched? and why should it be stinted now, more than it was then? Since we have the same formes which God himself appointed, why may we not expect the same enlargement of heart, as the people of God had then?
4. We must sing in a forme or not at all, as I shewed formerly, though we may very well pray without it. Since therefore we must have a form, why should we not prefer such as God hath appointed before any other?