Should a Christian listen to secular music?

"A. M." "Ought Christians to attend secular concerts?" Your question amazes us, and the statement contained in the body of your letter not only amazes, but pains us exceedingly. We do not know exactly why you think it needful to adopt the word "secular," unless it be to convey the idea that vain, worldly music is introduced. But however this may be, whether the music be sacred or profane, we can only express our unfeigned sorrow to think that any bearing the name of Jesus should be found attending such scenes: it proves but too plainly that their hearts are not finding their centre and object in Him whose name they bear. It is, in our judgment, always a poor, low thing for a Christian to ask, "What harm is there in going to a concert or a flower show?" A person might as well ask, "What harm is there in swallowing a handful of ashes?" If we have gotten good wholesome food, we shall not think of eating ashes; and if our hearts are filled with Christ, we shall never think of asking what harm is there in going to a concert. The great question, after all, is, "What is my object?" Is it Christ or self-pleasing, Christ or the world, which? It is truly melancholy to contemplate the low tone of many who profess to be looking to Christ for salvation. It would seem as though they cared not how far they live from Him, provided they can escape hell at last, through His atoning work. The cross is merely viewed as the means of deliverance from the coming wrath, and not as the power of separation from this present world. This, you may be sure, dear friend, is the secret of much of the low walk, the self-indulgence, and the worldly tone of professors of the present day. The power of the cross is not felt, risen life is not understood, true strangership is not apprehended, fellowship with a world-rejected Jesus is not cultivated. True, the name of Christ is used, but it is tacked on to the world, to nature in its unrenewed state, to man in the flesh. This is a deep and subtle snare of Satan, against which we feel called upon to warn our Christian readers. We should like to enlarge, but our narrow space forbids, so we must content ourselves with merely suggesting to our Christian friends a very safe test in reference to all questions of the right and wrong of going hither and thither. It is this: just ask, "Shall I find my Lord there?" If this question be honestly put and answered, it will solve a thousand difficulties.

p475 MY DEAR BROTHER [Mr Mayo, Malvern], - I am very thankful your conscience has been exercised about the music. I can sympathise with you, for as far as ear goes, music had the greatest power over me, though never taught to play. But the ground of those who wrote you to keep it up is all wrong and not true. It is not for Christ they wish you to keep the harmonium, and that decides the case. I am not a Jew, nor am I in the New Jerusalem where all will be to God's glory, though not in the highest way, for the Father does not come in there. I could suppose a person earning his bread by music, though I think it a very dangerous way, as Peter did by fishing, which is no excuse for a person spending his time fishing to amuse himself.

All these pleas of gifts of God are bringing in nature when it is fallen into the worship or service of the new man and the Lord, and spoiling it. I have known hunting justified by the hounds having scent. No instrument can equal in effect (Haydn said so) the human voice. Besides, as I said, it is not true. It is merely helping the pleasure of fallen nature, not a thing evil in itself, but connecting sensual pleasure with spiritual life. It is not the thing to begin with with a ruined soul, but we have to live by God's word. Harps and organs down here began in Cain's city, when he had gone out from the presence of the Lord. In point of fact, artistic musicians as a general rule are not a moral class; the imagination is at work, not the conscience, nor the heart. Judaism did take up nature to see if they could have a religion of it, only to prove it could not be, but end in the rejection of Jehovah and His anointed. We are dead, and risen with Christ, and belong to another world. Hence I cannot seek my own enjoyment in what belongs to the old, though I may recognise God's work in it, but not seek it as a world I belong to now. It is not a legal prohibition, but the heart elsewhere. If I could put a poor sick father to sleep with music, I would play the most beautiful I could find; but it only spoils any worship as bringing in the pleasure of sense into what ought to be the power of the Spirit of God. They cannot go really together, save as water may take away the taste of wine.

Now Christians are apt to go along with this world and all these things because they have natural powers to appreciate them. There is nothing wrong in these things of the world themselves; it is in the use man makes of them the right or the wrong consists. There is no conscience in these things, no spiritual affections in them, no moral good in them (all God's creatures, of course). Nor are the things evil. Why, in heaven we read of the harpers harping with their harps. It is the use that is made of these things that is wrong; and Christians are very apt to slip into the world's way, and not see the value of what they do, from mere natural delight in things here. It is a world that is forming pleasures for itself out of what God did create; but it does not care for God, for it rejected Him. It did not know the Lord of glory, for it is a Cain-world, with plenty of music of its own of course; and Christians take it up as something good that they can share; whereas it was nothing but Cain's world to begin with and Cain's world to go on with.

Questions about music, painting, dress-making &c. - how far one could carry them on with Christ? If a thing is a snare to ME, I must give it up entirely. Whatsoever is not of faith is sin. Different things are snares to different people. If I can go on simply with God with my calling, all well. If I cannot, I must give it up. It is an individual thing with God. I cannot judge what may be a snare to you. If it is a snare, let it go.

With unconverted children it is another thing, they have for themselves no such object: then health has to be considered in cheerful exercise, occupation of mind without overstraining, and so on. But where there is wise interest of parents in them, they can, while providing for this, lead children to find their enjoyment with themselves, in kindly care of the poor, and a thousand healthful enjoyments and occupations; and this I have seen done, and children grow up attached to home and family. And this scripture contemplates. For schools I can only speak of general principles. As a rule music is a very dangerous occupation: it cultivates sentiment without conscience: as a general character musicians are not a moral body. It may have to be taught or learned where worldly parents require it.

475 The Christian has the privilege in every-day things of doing everything in the name of the Lord Jesus. People ask if there is any harm in a concert of sacred music. It is a cheat of the devil. Ask if they are going in the name of the Lord Jesus. They know they are not thinking of Him. Some one says, Can you not come and see this beautiful scenery? God made it. I know He did. Are you going in the name of the Lord Jesus? It is the object, that is the thing. God sent honey to Jonathan when he was going through the wood, and he was refreshed by it. Very right and nice. But if he had been looking for honey, it would not have been fighting the Lord's battles. There was to be no honey in the sacrifices; but if God sends it, it is right to be refreshed by it, and I am thankful for it. The question is - where the mind of the man is set and living. If a person is in earnest to do the will of God (and the Holy Ghost could not lead us in our own will to amuse and please ourselves, He is not down here for that), if a person is anxious to live to God, and no one else, he says, Give me a simple rule for the things that turn up every day. "Do all in the name of the Lord Jesus." Then I live with Him in the everyday things. Suppose my father wants this book put that way, and I put it this way; it may be of no importance, but it is a proof I do not care for my father. If the blessed Lord is all to me, I shall be seeking to do everything in His name. We may forget - alas! we do - but if it is on my heart to please a person, I do not forget. Suppose I am walking thus in everything, I shall taste more of Christ, and it will give fixed happiness, instead of grieving the Spirit for some foolish thing I shall not care for in a few years. I shall have Christ for my object in everything I do. We do think much of those we love in our conduct, and I shall have in my mind what He likes, if I love Him. That is what the Lord looks for as One who has loved us and gave Himself for us in grace.

We can make no rule about entertainment. The buoyancy of youth demands a certain amount of liberty which, if kept under godly limits and controlled by godly principles, is all right. For my own part, I have no desire to visit exhibitions and other shows, not on the ground that these amusements are sinful, but simply because I am satisfied without them. Christ and His interests are enough. Besides, souls are perishing and eternity is nearing, and I have neither time nor inclination to mingle with the world in admiring its toys and sharing in its pleasures.

Man's heart, alienated from God, tries to make the earth, where he was set at a distance from God, as pleasing to himself as possible; and, in order to accomplish this, he uses God's gifts and creatures to be able to do without Him. It is said that there is no harm in these things: - this is true, but this is not the question. They are good as being created things; it is said (as a figure) that there will be music in heaven also; but in heaven it will not be employed in order to divert the mind without God. It is a question of the use we make of these things. For instance, there is no harm in strength, but in the manner of employing it; with it one does harm to one's neighbour. Is it not true that the world which knows not God uses all kinds of pleasures to enjoy itself without Him? The heart which has not God in it endeavours to amuse itself, and for this it employs all the things which are seen, heard, and invented; as for instance, the theatre, music, and every kind of thing, because it is empty and sad and cannot satisfy itself; and after a few years, during which it has kept up its natural spirits, it finds itself tired and weary, even of trying everything, and says with Solomon after having essayed all, "All is vanity and vexation of spirit." God is neglected, and the soul lost.

272 For the Christian too, amusements only lead him away to a distance from God, and destroy his communion with Him. All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father but of the world. The world and its lust pass away, but he that does the will of God abides for ever. The prince of this world is Satan, who seduced Eve with these things, having first of all destroyed her confidence in God; and it was with these things that he tried to seduce the Lord also, although, thank God, in vain. But with little trouble he succeeds but too often to seduce the hearts of men and of Christians; and to cause the pleasures of the world to have more power upon the soul than Christ Himself, than the love of a dying Saviour.

And mark further the faculty man has of making himself happy in his estrangement from God. We find amongst the family of Cain not only "the father of such as dwell in tents, and of such as have cattle" (v. 20), but "the father of such as handle the harp and the organ" (v. 21), and "the instructer of ever artificer in brass and iron" (v. 22). Now there is nothing wrong in working brass and iron; neither is there any harm in sweet sounds (we read in the book of Revelation of harpers in heaven); but what Cain was doing was this - he was making the world pleasant without God.

"I am very thankful your conscience has been exercised about the music. I can sympathise with you; for, as far as ear goes, music had the greatest power over me though never taught to play. But the ground of those who wish you to keep it up is all wrong and not true. It is not for CHRIST they wish you to keep the harmonium; and that decides the case. I am not a Jew, nor can I (do so) in the New Jerusalem where all will be for GOD'S glory, though not in the highest way (for the FATHER does not come in there). I could suppose a person earning his bread by music, though I think it a very dangerous way, as Peter did by fishing; which is no excuse for a person spending his time fishing to amuse himself. All these pleas of gifts of GOD are bringing in nature, when it is fallen, into the worship and service of the new man and the LORD, and spoiling it. (I have known hunting justified by the hounds having scent!) No instrument can equal in effect (so Haydn said) the human voice.

"Besides, as I said, it is not true; it is merely keeping the pleasure of fallen nature; not a thing evil in itself, but a connecting sensuous pleasure with spiritual life. It is not the thing to begin with a ruined soul but we have to live by GOD's word. Harps and organs down here began in Cain's city when he had gone out from the presence of the LORD.

"In point of fact artistic musicians as a general rule are not a moral class. The imagination is at work, not the conscience nor the heart. Judaism did take up nature, to see if they could have a religion of it; which proved it could not be but ended in the rejection of JEHOVAH and His anointed. We are dead and risen with CHRIST and belong to another world. Hence I cannot seek my enjoyment in what belongs to the old, though I may recognise GOD'S work in it; but I do not seek it as a world I belong to now. It is not a legal prohibition, but the heart elsewhere. If I could put a poor sick father to sleep with music, I would play the most beautiful I could find. But it only spoils any worship as bringing in the pleasure of sense into what ought to be the power of the SPIRIT of GOD. They cannot go really together, save as water may take away the taste of wine.