By the REV. JOHN BROWN, Haddington.
No part of the Christian worship is more plainly warranted by the oracles of God than the ordinance of “singing of Psalms.” The ancient Hebrews practised it at the Red Sea before their system of ceremonial worship was prescribed them by God (Exod. xv.). It was preferred to the most pompous sacrifices, even while the ceremonial observances remained in their rigour: “I will praise the name of God with a song, and will magnify Him with thanksgiving. This also shall please the Lord better than an ox or bullock that hath horns and hoofs” (Ps. lxix. 30). The divine obligation to it remained in full force when the ceremonial law, with all its rites, was abolished: “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. v. 19). “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord” (Col. iii. 16). See also Ps. xlvi. 1-7; lxvii. 4; c. 1-4.
We have it enforced with the most engaging example of the angels who kept their first estate: “And suddenly there was with the angel a multitude of the heavenly host praising God and saying, Glory to God in the highest and on earth peace, good will towards men” (Luke ii. 13, 14). “And I beheld, and I heard the voice of many angels round about the throne . . . saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Rev. v. 11, 12), and of apostles and saints (Acts xvi. 25); nay of the Redeemer Himself (Matt. xxix. 30). This exercise performed in a manner suited to the dignity of the glorified soul will be the everlasting employ of established angels and ransomed men. “Therefore the redeemed of the Lord shall return and come with singing unto Zion; and everlasting joy shall be upon their head.”
Nor is this exercise of inconsiderable usefulness. The whole glories of Jehovah, as made known to creatures, and all the wonders of His creating power, His redeeming love and providential care, belonging to its extensive theme, it is an excellent means of conveying holy instructions: “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts” (Col. iii. 16); of
inspiring heavenly affections, “My heart is fixed, O God, my heart is fixed: I will sing and give praise” (Ps. lvii. 7); of recreating holy souls, “Is any among you afflicted? let him pray. Is any merry? let him sing psalms” (Jas. v. 13); and of bearing up and comforting amid grief and trouble, “And at midnight Paul and Silas prayed and sang praises unto God” (Acts xvi. 25). Hence it is seasonable, not only in this vale of tears but even in the most distressful condition. “Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; and the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation” (Hab. iii. 17, 18).
The praise of God is a duty which ought to be practised by every person in secret by himself. “Seven times a day do I praise thee because of thy righteous judgments” (Ps. cxix. 164); by every Christian family and society, “The voice of rejoicing and salvation is in the tabernacles of the righteous” (Ps. cxviii. 15), and in every public worshipping assembly and congregation (Isa. xxxv. 1-10), etc.
This duty being of so much importance we ought to perform it under the special influence of the Holy Ghost, “God is a Spirit; and they that worship Him must worship Him in spirit and in truth (John iv. 24); with understanding of the warrantableness, matter, manner and end of our praise. “I will sing with the understanding also” (I Cor. xiv. 15); with an holy ardour of affection and vigour of mind, “Bless the Lord, O my soul: and all that is within me, bless His holy name. Bless the Lord, O my soul, and forget not all His benefits” (Ps. ciii. 1 and 2); with grace in our hearts, making melody therein, to the Lord (Eph. v. 19); in the name of Christ as mediator between God and us, “singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by Him” (Col. iii. 16, 17), and with an earnest aim to glorify God, “that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen” (I Pet. iv. 11). The matter ought to be prudently suited to our occasions and conditions; nor ought the melody, or, in social worship, the harmony of voices to be overlooked (Ps. ci.).
No doubt, one may compose spiritual hymns for his own and others’ religious recreation; but to admit forms of human composure into the stated and public worship of God appears to me very improper. (1) It is extremely dangerous. Heresies and errors, by this means, may and often have been very insensibly introduced into churches, congregations or families; (2) There is no need for it. The Holy Ghost hath, in the Psalms of David and other spiritual songs, furnished us with such a rich collection of gospel doctrines and precious promises; an extensive fund of solid experiences; an exhaustless mine of gospel grace and truth; an endless variety to suit every
state or condition in which either our own soul or the Church of Christ can be upon earth. These were framed by Him who searcheth the hearts and knows the deep things of God; and hence must be better adapted in the case of souls or societies than any private composition whatever; (3) Though the Holy Ghost never saw meet to leave us a liturgy of prayers, yet from the poetical composition thereof it is plain He intended these psalms and songs for a standing form of praise in the Church. It is certain they were used in this manner under the Old Testament. The Holy Ghost hath, under the new, plainly directed us in the use thereof. “Let the Word of Christ dwell in you richly in all wisdom: teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord (Col. iii. 16). The psalms, hymns and spiritual songs there recommended are plainly the same with the Mizmorim, Tehillim and Shirim mentioned in the Hebrew of David’s Psalms (Ps. iii, iv, v and cxlv, cxx and cxxxiv).
It hath been pretended the language and manner of these psalms are not suited to the spiritual nature of our gospel worship. That, however, may as well be urged against the reading of them as against the singing of them; nay, against the reading of a great part of the Old Testament in our Christian worship. It is certain many passages in the Book of Psalms or of other Scripture songs are expression of the exercises of faith, repentance, love or the like graces, which still remain of the same form as under the Old Testament. The predictions are either accomplished and so may be sung to the honour of God’s mercy and faithfulness, or, if not accomplished, may be sung in the hope that God will accomplish them in His time. The history of what God did for His Jewish servants and Church may be sung with admiration of His love, wisdom, power and grace, therein manifested. It is further to be considered that much of what related to David, or the Jewish Church, was typical of the character and concerns of Jesus Christ and the Gospel Church, and so ought to be sung with a special application thereto.
As for these Psalms which contain denunciations of Divine vengeance upon the enemies of God and His Church, we are to consider that these expressions were dictated by the infallible Spirit of God; that the objects of them were foreseen to be irreconcilable enemies of Christ and His cause; that those who sing them only applaud the equity of the doom which God hath justly pronounced upon such offenders; and that they are to be sung with a full persuasion of the event, as a certain, awful and just display of the glory and tremendous justice of Jehovah. Though we ought, therefore, never to apply them to particular parties or persons who have injured us, yet to decline using them, out of a pretence of charity, is to suppose ourselves wiser than Him whose understanding is infinite; and more merciful than the Father of Mercies, who is full of compassion and
delighteth in mercy. Moreover, as these external enemies devoted to destruction were in some sense emblematic of our spiritual enemies, within and without us, the passages may be sung with application to ourselves, as directed against these principalities and powers and spiritual wickednesses in high places with whom we have to wrestle while on earth.
The Book of Psalms is one of the most extensive and useful in the Holy Scriptures, as it is everywhere suited to the case of the saints. It is at first much mixed with complaints and supplications, and at last issues in pure and lasting praise.