Singing the Psalms the Duty of Christians, Sermons · Sermon 2
SERMON II.
Ephes. 5. 19.
Speaking to your selves in Psalmes and Hymnes, and spirituall Songs, Singing, &c.
THE Apostle calls upon the people of God to edifie themselves in singing of Psalmes. This we have proved to be the duty of Christians, and answered some Objections made against it.
Obj. But how can Christians do this in a mixt Congregation (will some say) where there is a multitude that joyn in the duty, who yet, (God knowes) are no way able to do it in such a manner, as may be either pleasing to God, or profitabie to their own soules? They cannot sing in their heart, nor to the Lord. And hence some complain they are much scandalized, to hear profane and ungodly men in their singing of Psalmes profe…s their Repentance, the integri…y and uprightness of their hearts, when, God knows, there is no such thing in them. Therefore (say they) What do such men in singing, but sound out so many lies? yea, and blaspheme the holy Name and Truths of God, in doing of that duty? and this so troubles and distracts them, that they cannot finde in their hearts to joyn in the duty with such profane people.
This is, I conceive, the main thing that troubles the most, and therefore though there is but little strength in the Argument, yet, since it is that which swayes with so many, I shall be the larger in clearing it.
They say, many profane wretches sing Psalmes and sing lies; and therefore they do not, they cannot sing.
Sol. I wish that some of these who make this Objection do not say lies; for that many (who do not sing Psalmes, and give this for a reason) do lie, I shall make it appear thus:
They say, they do not sing, because of the mixt multitude, with whom they cannot joyn. Then how comes it to pass, That Psalmes are forborn, not onelyonly in the Congregation, but in their own houses also? Therefore there is some deceit in this argument. I do heartily wish such as these, before they charge lying upon others in singing, to forbear lying themselves: for they do not sing in their families, nor in their closets, neither alone, nor with others. Therefore this is not the thing, there is somewhat else in their hearts. But I will answer the Argument otherwise: though I do premise this in the first place, That if they will not sing in the Congregation, because of the mixt multitude, yet let them sing in their own families, If they say, There is a mixt company in their families also: I ask, Whose fault is that? I should be loth to keep them in my family, with whom I cannot pray, and praise God. But if so, yet, why do they not sing by themselves? for a man may as well sing alone, as pray alone: if none other be good enough to sing with them, let them sing by themselves. But it seems they do not think themselves good enough to sing withall.
1. To gratifie them in what we can, I grant, that there are too many such, who cannot sing with grace in their hearts; and this we acknowledg to be both their sin and misery. But yet withall we think, though there be thousands that cannot sing a Psalme as they ought to do, with grace in their hearts to the Lord: yet it is the duty of those men to do it; and because they cannot do it as they should, it will never follow that therefore they are not bound to do it, or that they do not sin, if they do neglect it.
It is certain, a profane spirit is no more able to pray, than he is able to sing praises to God. But I hope you will not say, that therefore a profane person ought not to pray, or that it is not his duty to pray, or that he doth not sin if he neglect to pray, Act. 8. 22. Peter exhorts Simon Magus to pray, though he were a wicked man.
Obj. But he bids him first to repent.
Sol. True; he doth so, and there was a good reason for it. Peter would have him to pray, so as his prayer might be heard, and accepted with God, which he knew, could not be without repentance. For God heareth not sinners, John 9. 31. If I regard wickednesse in my heart (saith David, Psa, 66. 18.) the Lord will not hear my prayer, But if a wicked man will humble himself, and pray, he hath Gods promise to be accepted. If he repent not, God hath no regard either to his prayer or his person, yet still it is his duty to pray, and his sin that he doth it not, and therefore I may perswade, and exhort him to do it. I would have men sing with the heart, so as to please God in it. But if they cannot do it, (and do it they cannot so long as they hold fast deceit) yet it is their duty to do it. Else wicked men have a fair excuse for not doing that duty which lieth upon them by vertue of Gods commandment. To pray without faith is a great sin, and I think not to pray at all, (is in some sense) a greater sin. He that prayes without faith and grace is an hypocrite, and he that prayes not at all, is an Atheist. So to sing without grace in the heart is hypocrisie; and I think, not to sing at all, not to performe that duty and worship we owe unto the living God, is a kinde of Atheisme. A wicked man after a sort profanes and pollutes every Ordinance he takes in hand: but it will not hence follow, therefore it is not his duty to wait upon God in Ordinances.
Secondly, It is true, a wicked man is not worthy to take the name of God in his mouth, and when he doth, he doth (in some sort) blaspheme God in abusing his word. But though he be not worthy, yet (as one saith) Gods Word is worthy to come into his minde, and into his mouth too, to convince him of his wickedness. And here is a very great mistake of these men that thus urge and argue, and they bewray a great deal of ignorance about the nature, end, and use of this duty; for one great and main end of singing Psalmes is Instruction: A Psalm of David for Instruction, is the Title of many of the Psalmes, that is one end of singing of Psalmes. Therefore I say, though they be not worthy to take the Name of God into their mouthes, yet the Word of God is worthy to come into their mouths and mindes for their instruction and admonition. Deut. 32. Moses penned a Psalme, and Deut. 31. 19. there is a command of God, that it should be penned; and for what end was it? namely to convince the wicked Israelies of their apostacy from, and rebellion against the Lord. And certainly, when ever a Psalm is sung, be they never so bad that sing it, there is a Word of God in it, to reprove and condemn their sin. And doth not the Apostle say (Col. 3, 16.) Teaching and admonishing one another in Psalmes? In every Psalm of Instruction (I say) there is a word to convince the ungodly of their ungodlinesse. As for example: Psal. I. I. Blessed is the man that walketh not in the counsell of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornefull: But his delight is in the Law of the Lord, and in his Law doth he meditate day and night: he shall be like a tree planted by the rivers of water, his leaf shall not wither, and what soever he doth shall prosper. The ungodly are not so, but are like the chaff which the winde driveth away; Therefore the ungodly shall not stand in the judgement, nor sinners in the Congregation of the righteous. The Lord knoweth the way of the righteous: But the way of the ungodly shall perish. When this is said, there is a conviction, and when this is sung, there is a greater conviction, because there is more time and space to meditate on those holy truths of God. Doth not God here, as it were, judge him out of his own mouth? and he himself pronounce the sentence, That he is one of those ungodly ones of whom the Psalmist speaks by the spirit in that Psalm?
So Psal. 2. there is an admonition to those that do not kiss the Son, and submit to the scepter of the Lord Jesus Christ.
Obj. But they take no notice of it, they go on and sing a Psalm, and so think they have done God good service.
Sol. It may be so, So it is in hearing of Sermons, no question many are little affected with what is delivered, though the Minister presse it home upon their consciences, and deal never so plainly and powerfully: yet I hope, you will not say, but the Word of God preached hath this end (viz.) Conviction or Admonition. So it is in singing of Psalmes, wicked men are made judges of their own wickednesse by the Word of God in their own mouthes.
Obj. Again, Whereas it is urged by some, That they are very much scandalized to hear profane men professe a lie in singing the 119 Psalme, and the like, touching their love to, and delight in the law of God, and other such expressions which David uses in those Psalmes.
Sol. We answer, True; it is a matter of scandall, but how farre forth we shall consider anon. He that sings David's Psalmes, and not with a sanctified heart, as David did, he lies in his heart, and in his throat too. But suppose such a one should say David's Psalmes, or pray David's Psalmes, or read them out of a Book, or joyn with the Minister in prayer, where he is the mouth for the rest that do joyn with him; Doth he not professe the like then? When the Minister (who is the peoples mouth to speak to God) declares the experiences that he and others have had of Gods goodnesse, and the work of grace upon their soules; when he professeth or expresseth godly sorrow for sin, laments their infirmities, indisposednesse, untowardnesse and frowardnesse of heart, and further blesseth God for spirituall graces, and the evidences of Gods love, &c. When (I say) the Minister doth thus in the Congregation, and profane men are there, and pretend to go along with him in th…s, do they not lie in prayer, since they never had experience of Gods goodnesse, and the work of God upon their soules, they never had any evidences of Gods love to them in all their lives? And why are we not as much scandalized at their praying, as at their singing? For though they make not such a noise with their mouths in prayer, yet they do lie and profane the Name of God as much in the one as they do in the other. Therefore if any be scandalized by them in the one, why not also in the other? Surely, by this reason, we must not only forbear singing, but praying with them; Nay, by the same reason, we may not hear the Word of God with them, for a profane wretch doth even in that also take the Name of God in vain, and if he be not powerfully convicted by the Word of God, he shall be one day made to know what a sad thing it is to take the Name of God in his mouth, when he hated to be reformed: Unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth? seeing thou hatest instruction, and castest my words behinde thee. This Argument is that which is urged for separation, and if it hold good for separating in one, it may as well hold (for ought I see) for separation in all duties whatsoever, and so in hearing the Word of God also. For hearing the Word is an act of spiritual communion, as well as prayer, or singing: I say, there is communion with God in hearing as well as in praying: In prayer we speak to God, and in hearing God speaks to us: In prayer we profess our selves to be the Lords people, to have all our delight in him, and all our expectations from him; and in hearing we come to sit before him as his people, to ask Counsell of God, and to know his will, and there professe whatsoever the Lord shall command us, that we will do.
Thus there is spirituall communion with God in hearing the Word, as well as in praying and singing of Psalmes. So then, if we may not sing nor pray, neither may we hear with mixt company; and if it be thus, the people of God are in a very sad condition. I say again, If the presence of wicked men shall hinder their acceptation and communion with God in those duties which they notwithstanding do in the sincerity and uprightnesse of their hearts, out of all question the people of God are in a very sad condition, because they can hardly assemble without great hazard of having one devil or other among them, what then will become of them? Nay, I would fain know with whom they shall joyn? for our Saviour himself had a select company, but twelve in all, and one of them was a devil. And so, when you have done what you can, and made choice of your company, if there be not a black devil, a prophane wicked man; yet there may be a white devil, an hypocrite, which is bad, and as abominable to God as the other. I have heard, that some have forborne prayers in their families with their children and servants, because they thought them not good enough to pray withall. I desire these to consider what Paul did in the Ship before the company he sailed with; He was not so scrupulous, but gave thanks to God, even before profest Infidels and Heathens, Acts 27. 35. He took bread, and gave thanks to God in the presence of them all; because he knew it was a duty which all men are bound to do, and though they did not, nor could not do it as they should, yet it was their duty, and therefore Paul praises God even in the presence of those wicked men. So may we do the like, though wicked men be by, and joyn in the duty, what's that to us?
Oh! But it much troubles and distracts them, when they see men of profane spirits joyn with them, and blaspheme (as they say) the Name of God.
Alas for them, that they are so tender of Gods honour. But is it so indeed? or is not this another lie? 'Tis notoriously known, there are many great and horrid blasphemies against Jesus Christ and the Holy Ghost, and the Scriptures, &c. and yet I hear not much of their being scandalized at these: But they are mightily scandalized to hear wicked men sing Psalmes. But methinks, if they be indeed scandalized at this, they should be more scandalized at those other blasphemies; and truly let me tell them, their not being scandalized at those horrid blasphemies indeed before spoken of, is a very great scandall to many that are truly godly. Oh that there were no other Blasphemies in England than singing of Psalmes by wicked men, and that one day in a week. But doth not the Land mourn, because of oaths? and are not many wicked ones, all the week long, blaspheming the living God? Yet some of these men (who make this Objection) have, not shewed at any time (that we have seen) so much dislike of these blasphemies. If you be troubled at blasphemies, be troubled at all blasphemies. If it be blasphemy for wicked men to sing Psalmes, sure, there be other as great blasphemies in England as this; and I wish, that some had not blasphemed the Name of God in another manner, that have given over singing of Psalmes. We grant, That wicked men cannot do this or any duty as they should, they lie, dishonour God, and take his name in vain. And it is a grief to every godly man, whose righteous soul is sadded within him, when he hears or sees, that God hath not that honour given him, which is due unto his Name. Yea, it grieves all godly men, that others are not as they are; They are of Moses his spirit, They would all the Lords people were Prophets; They would that all could hear, and pray, and read, and sing Psalmes, as they themselves can. But be it so, that they cannot sing Psalmes, as they should do it, and it is thy grief, yet why shouldst thou neglect thy duty, and not do that which God calls thee to? If he that sits next to thee lie unto God in professing his sincerity and integrity of heart when there is no such thing, yet let me tell thee, thou mayest be accepted of God in what thou doest, if thou do that in sincerity, which another doth in hypocrisie. And take this from me, you that are so scandalized at the hypocrisie and prophanenesse of others, look well to your selves, sweep before your own doors. and see that your own hearts be right; and if they be, I will warrant you, the wickednesse of another mans heart shall never hurt you, or hinder your acceptance with God. Thou prayest out of sincerity, thou prayest out of experience, thou prayest from thy heart; and another man that joyns with thee, doth none of these things, and doth not God therefore accept thee, thinkest thou? Yes, God will hear the bleatings of one sheep, though he were in the midst of a thousand wolves. It i… were not so, Gods people were in a sad condition, and, for ought I know, must go out of this world, to finde those whom they may joyn withall in prayer or praise, or any other duty. Therefore I say, Is it thy duty to praise God in a Psalme, or is it not? If it be not thy duty, then do it no where; but if it be, then thou mayst do it in any company that will joyn with thee.
But the truth is, many of those that do not sing, believe it not to be a duty, and upon that ground wholly neglect it; If it be thy duty, thou art bound to do it in the best manner thou canst, and thou art never the worse, though others that joyn with thee do it not as they ought, and so instead of a blessing bring a curse upon themselves, for God (I tell thee) doth not accept of thee according to thy company, but according to thy integrity. If thou dost well, (saies God to Cain) shalt thou not be accepted? So, if thou seckest God in sincerity, from thy very soul, shalt thou not be accepted? Questionless thou shalt. Can God reject a sacrifice offered to him from a poor, contrite, broken heart, because that some wicked men are present?
If Cain and Abel offered sacrifice at one and the same time and upon the same Altar (as for some reasons, and by some circumstances in the Text, it is conjectured they might) did not God accept the sacrifice of Abel, because that Cain was present? Sure we are, that Christ offered in the Temple, when not onelyonly many of the people, but the Priests also were most ungodly wretches.
If singing of Psalmes be a duty, thou hast more need be troubled at thy sinfull neglect, than at anothers sinfull doing of it: and truly, it is strange to me, that for Fear of participating in others sins, men should commit sins of their own, as bad or worse. Here I might shew, how the sinnes of some might lie upon others. But I shall not go so farre out of my way; I shall onelyonly adde; When some will come to an Ordinance of God, to which they have no right, and thou canst not hinder them: Or when they will do any duty which they ought, but cannot do, as it should be done, do thou blesse God that hath given thee an heart to do thy duty, and pitty those poor soules who cannot do it as well as thou canst.
Singing of Psalmes is a duty, wherein there is a word of Admonition and Instruction to wicked men, and it is a morall duty which every man is bound to do, To praise the great God that made heaven and earth: That they cannot do it as they ought is their sin and misery, and will be our sin as much, or more, if we do it not at all.
And now I shall intreat all godly and sober-minded Christians, that they will not be frighted from doing that which is their duty by such a scar-crow as this. If wicked men joyn with them, and multiply transgression by offering the sacrifice of fools; they are to be pittied and prayed for. But 'tis a senselesse con…eit, that therefore such as are godly shall neglect their duty.
Now I am sure, It is the duty of all men in the world to praise God: Wicked men are bound to praise God in a Psalm; it is their sin and misery, they cannot do it as they ought, but they are bound to do it in a Psalm, as much as they are bound to pray, to hear the Word, or do any other duty. Nay, I say more, it is some glory to God, when prophane persons do sing David's Psalmes to their own conviction. The Minister glorifies God in the speaking of his Word, although many in the Church should laugh and scoff at it, because the Word of God hath its end, either to convert, or to confound. So when a Psalm is sung, it is the Word of God, although it be sung by a wicked man, and it is a word of conviction, and a word of instruction to him: It is the Word of God, I say, in his mouth, and herein God is glorified, that a wicked man is made with his own mouth to condemn himself, and his own wickednesse.
What scruples yet remain, I hope shall be resolved when I come to the directive part, which I promised. For the Objections that are commonly made, arise from ignorance of the Nature, End, and Use of the duty. I shall now close all at this time, with these Considerations. The Question is, Whether we should sing Psalmes? Now to confirme us a little, That this p…actice of singing Psalmes in the Church of God, is not so groundlesse as some men imagine,
1. First of all, consider this Scriptureground, That God calls his people to spiritual rejoycing in him, Philip. 4. 4. Rejoyce in the Lord alwayes, and again I say, rejoyce. Gods people have alwayes matter of rejoycing. Sometimes God calls to mourning, and girding with sackcloth, to fasting and prayer; but alwayes God calls his people to rejoyce, 1 Thes. 5. 16. Rejoice in the Lord alwayes, Rejoyce evermore. Gods people have alwayes matter of rejoycing. Though they have matter of mourning one way, yet they have matter of rejoycing another way: 1 Pet. 1. 6. Wherein ye greatly rejoyce (saith the Apostle) Though now for a season, you be in heaviness through manifold tribulations: Still they have matter of joy even in the midst of tribulations.
Secondly, It is clear, That as God requires such a holy affection in his people, so he doth require some expressions suteable to that affection. Therefore, we must not onelyonly rejoyce with our hearts, but with our tongues also, with all that is within us, with all that is without us, with all that is about us. As therefore it is a truth, That (in a sense) Gods people should be praying alwayes (to wit) in their hearts, with ejaculatory prayers, lifting up their souls unto the Lord, wheresoever they go; and it is as true also, That God requires his people should pray unto him with their mouthes at some times more especially: Even so it is here in the duty of praise, God requires us to rejoyce alwayes, and alwayes, as it were, to be praising of him in our hearts. But he requires us, at some times, to praise him with our mouthes also, when God gives occasion of so doing. As Gods people of old did sing praises ordinarily on the Sabbath, and other solemn times, and extraordinarily, when God gave them occasion, by some deliverance, victory, or other mercy. In Psalm 126. 2. Their mouthes were filled with laughter, and their tongues with singing. And so Judges. 5. Deborah sung a song. And so Acts 16. Paul and Silas having joy in God, exprest it in singing of a Psalm. So it is said of the people of God, Revelat. 15. 3. They shall sing the song of Moses, that is, as Moses and the people of Israel sung that song, Exod. 15. for their deliverance from Pharaohs tyranny, and their slavery in Egypt, so shall the people of God sing a song for their deliverance from their slavery under Antichrist. So the Twenty four Elders fell down, and worshipped, and sung a new song unto the Lord God Almighty, Revel, 5. 8, 9. which is to be understood of all Gods worship, as some learned men conceive: And Rev. 14. 3. It is said, the people of God there should sing a song that no man else could sing: A Learned Interpreter upon that place, conceives all Gospel-worship to be meant.
Now if singing were such an abomination (as some would have it) in the Church of Christ, I wonder, why the holy Ghost should use that expression in that place, and fet sorth all Gospel-worship under singing a new song, Psalm 126. When Gods peoples hearts were enlarged with spiritual joy within, they did open their mouthes wide to shew forth the praises of the Lord. And if God give us more than ordinary joy, why should not we now make more than ordinary expression of it? There are many exhortations in the Psalmes, to sing, and shout, and clap hands, and make a joyfull noise. Now these signes of spiritual rejoycing in God were no legall Ceremonies, but such as godly Christians may use now, as well as they did then; so David sung, and danced before the Ark with all his might, being so transported with holy joy, that he could not forbear: And why are men so much against singing of Psalmes? When there is good news, and matter of great joy, we ring out our bells, and shoot off the great gunns, shout and make a noise otherwayes; and why not as well make a joyfull noise in singing of Psalmes? I hear no man finde fault with the former (viz.) Ringing, or shooting, and joyfull acclamations. And is not singing of Psalmes as fit and proper an expression of our rejoycing in God, as any of those?
If a company of godly Christians then will go by themselves, take some choice parts of Davids Psalmes, and sing them, I would know, if this would not make as good a noise in the ears of the Lord, as shooting of gunns, or ringing of bells. The Apostle sayes, upon this very account, Is any merry? let him sing Psalmes, James 5. 13. Nay, I had almost said, is not singing of Psalmes as good an exercise, and becoming Christians, as playing at Cards, or Tables? I wonder how some that quarrell so much at singing of Psalmes, are yet so devout at these exercises. For my part, I am of the minde, That, singing of Psalmes (as much as some slight it now adayes) is as innocent, and honest, and usefull an exercise, as playing at Cards: And why may we not sing a Psalme as well as make vain and foolish pastimes, or use antick and apish toyings, which would offend any sober and grave man to behold? Surely, if singing of Psalmes be once out of fashion, I hope none of the other will be used amongst us, for these certainly are as good as the other, if I should say no more of them. What, doth God never give us occasion to sing a Psalm of praise? or have we never any hearts to do it? If so, we are the saddest Christians that ever were, and I am confident, God never had such servants in former ages, as we are. It is well known, what Plinius Secundus wrote unto Trajan, concerning Christians singing of Psalmes in those dayes; as also what Tertullian in his Apology saith of their frugall supper, and solacing themselves with Psalmes. We all know, what James saith, James 5. 13. Is any afflicted, let him pray; Is any merry, let him sing Psalmes. Therefore say I, let us sing Psalmes when we are merry, as well as pray when we are sorry. Sing somewhere, at some times, by our selves, or with others; performe the duty, except we will lay aside praying also. I shall leave that text of James with you, and intreat you seriously to consider, whether if we must pray, we must not sing also.