SINGING OF PSALMES A GOSPEL-ORDINANCE OR A TREATISE WHEREIN Are handled these Particulars 1. Touching the Duty it selfe 2. Touching the Matter to be Sung 3. Touching the Singers 4. Touching the manner of Singing By JOHN COTTON Teacher of the Church at Boston in New-England LONDON Printed for J. R. at the Sunne and Fountaine in Pauls-Church-yard and H. A. at the Crowne in Popes-Head-Alley 1650. OF THE SINGING OF PSALMES CHAP. J. Propounding the severall Questions about it and handling the First TO prevent the godly-minded from making melody to the Lord in Singing his Praises with one accord J meane with one heart and one voyce Satan hath mightily bestirred himselfe to breed a discord in the hearts of some by filling their heads with foure heads of scruples about the Duty 1. Touching the Duty it selfe of singing Psalmes with lively voyce whether there be any such Worship at all now to be allowed and practised in the dayes of the New Testament 2. Touching the matter to be sung whether Scripture Psalmes penned by David Asaph Moses Solomon Hezekiah Habakkuk Zachary Simeon Deborah Mary Elizabeth or the like Or songs immediately indited by some personall spirituall gift of some Officer or Member of the Church 3. Touching the Singers If vocall singing may be allowed Who must Sing 1. Whether one for all the rest the rest onely saying Amen or the whole Congregation 2. Whether women as well as men or men alone 3. Whether carnall men and Pagans as well as Church-members and Christians 4. Touching the manner of singing Whether the Psalme may be sung either 1. In Meeter Devised 2. In Tunes Invented 3. In Order after the Reading of it For the first Question wee lay downe this Conclusion for a Doctrine of Truth That singing of Psalmes with a lively voyce is an holy Duty of Gods Worship now in the dayes of the New Testament When we say singing with lively voyce we suppose none will so farre misconstrue us as to thinke wee exclude singing with the heart For God is a Spirit and to worship him with the voyce without the Spirit were but lip-labour which being rested in is but lost labour Isa. 29.13 or at most profiteth but little 1 Tim. 4.8 But this wee say As wee are to make melody in our hearts so with our voyces also In opposition to this there be some Anti-psalmists who doe not acknowledge any singing at all with the voyce in the New Testament but onely spirituall songs of joy and comfort of the heart in the word of Christ 1. Proofe for the Truth The first proofe for the truth is taken from the Commandement of the Lord by Paul who instructeth and exhorteth the Ephesians To speake one to another in Psalmes and Hymnes and spirituall Songs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Ephes. 5.19 And so in Col. 3.16 Teaching and admonishing one another in Psalmes Hymnes c. which cannot be done without lively voyce And so in 1 Cor. 14.15 16. The Apostle commandeth the Church of Corinth that such as sing in the Church should not onely sing in the Spirit but with understanding also that is not onely with their own understanding for all that sung with the Spirit did so but with the understanding of the hearers that so he that occupied the place of the unlearned might be edified and say Amen at such giving of thankes Whence it followeth unavoydably That singing of Psalmes is not onely a making of melody to the Lord with inward grace in the heart but also with lively and audible voyce which is the point in Question Obâ—ect 1. This place in the Corinths maketh nothing to the cause in hand For these Corinthian Psalmes were not the Psalmes of David nor sung by the whole Congregation much lesse in Meeter and Tunes devised by men as ours be but they were spirituall songs immediately inspired and endited by the Holy Ghost and sung onely by him that received that gift as the Spirit gave him utterance Answ. Neither did wee alledge the place to prove the singing of Davids Psalmes by the whole Congregation in such like Meeter and Tunes as ours be These poynts doe all of them belong to the other Questions which follow to bee handled God willing â—n their place But to this purpose we alledge the place That singing of Psalmes in the New Testament is to be dispensed in Christian Churches not onely with inward grace in the heart making melody to the Lord but also with outward audible lively voyce which is the very point in hand and which this commandment of the Apostle doth clearely demonstrate 2. Object The Apostle to the Ephesians and Colossians doth not say Sing one to another in Psalmes but speake or preach one to another or in other wordâ— Teach and admonish one another The Psalmes dwelling in their hearts they were to dispense them in a way of Teaching and Admonishing But as for singing hee maketh no mention of that untill he came to teach them the manner of dispensing the words of Christ unto God in the end of the verse And then indeed hee teacheth them to sing in the Spirit making melody with grace in the heart unto God Answ. Such as tremble at the word as the framer of this objection professeth himselfe to doe they should rather bow their â—udgements and practise to Scripture and language then bow the â—ence of Scripture to their owne conceptions against the language of Scripture It is one thing to speake one to another in Psalmes and Hymnes and spirituall songs as is done in singing another thing to preach and teach one another out of Psalmes and Hymnes and spirituall Songs It is true they were to Teach and admonish one another out of the Psalmes and the scope of Paul will reach that But if Paul had only meant that to wit That they should teach and preach one to another out of the Psalmes he would not have said Speake yee one to another in Psalmes or with Psalmes but out of the Psalmes or from the Psalmes for such is the language of the Holy Ghost in expressing such a duty Paul is said to have expounded and testified and perswaded the Jewes out of the Law of Moses and out of the Prophets Acts 28.23 So Philip is said to begin to Preach Jesus to the Eunuch {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from that Scripture in Isaiah or at that Scripture Act. 8.35 He did not Preach Jesus to him in speaking that Scripture Object If that speaking of the Ephesians one to another in Psalmes did not hold forth their expounding and preaching in Psalmes one to another but onely the bare reading or singing the letter of the Psalmes This were such a service wherein there in nothing of Christ held forth externally I speake not of the matter of the Psalmes which is full of Christ as other Scriptures but of the outward manner of dispensing it There is nothing held forth in the singing of it after the usuall
100.1 Make a joyfull noyse unto the Lord all yee Lands and vers. 2. Come before his presence with singing All yee lands implieth the Nations of the Gentiles as well as of the Jewes which pertaineth to the times of the New Testament So that now all are exhorted to sing before the presence of God with a lowd noyse or voyce So Psal. 95.1 O come let us sing unto the Lord let us make a joyfull noyse to the rock of our salvation And ver. 2. Let us make a joyfull noyse unto him with Psalmes Which Psalm the Apostle himself interpreteth to be meant of the times of the Gospel Which is the more to be observed because the Psalmist exhorting to the holy and reverent performance of the ordinary duties of the Sabbath he mentioneth first thankesgiving in singing of Psalmes with a loud voyce and the Reasons thereof vers. 1. to 5. And then solemne Prayer with the reasons thereof vers. 6 7. and then faithfull attention to the preaching of the Word on that day not hardning their hearts against it through unbeliefe in the end of ver. 7. and vers. 8. to 11. To day if yee will heare his voyce harden not your hearts And this day the Apostle interpreteth to be meant not of the 7.th day of rest from the Creation nor of the day of rest wherein Joshua gave the people inheritance and rest in Canaan but of the day of rest in the New Testament Heb. 4.3 to 9. Whence the Apostle inferreth That there is remaining to us another Sabbatisme or day of rest now in the dayes of the Gospel different from the seventh day of rest kept in regard of Gods rest from the Creation and different from the day of rest in Joshuahs time but the day of rest remaining to us he declareth to be that day wherein the Lord Jesus entred into his rest And that was our Lords day which David so long before foretold should be celebrated with solemne Prayer preaching and hearing the Word and singing of Psalmes and that with a joyfull noyse Object 1. Though David exhorteth all Lands to sing to the Lord with a loud noyse it doth not appeare wee should make such a manner of loud noyse as our forme of singing is no more then such a loud noyse as was made in Davids dayes with ten stringed Instruments for so the Lord was to be praised I doe acknowledge from these Texts That it is the duty of all those who are called to the knowledge of the Truth when they doe come before the Lord not to come before him with sorrow and sadnesse and with a dejected spirit but with a singing or else they dishonour the Lord Jesus the spirituall chiefe singer author of their new Song But although this prophecy doth foretell of the joyfull approaching of the spirituall worshippers before the Lord yet it bindeth them no more to make such a noyse as the singing booke teacheth then the trees are to clap their hands as Isaiah prophecieth or as the new Converts are bound to come with externall singing when they come to joyn themselves with the Church Isai. 51.11 And as for such a manner of noyse as is made in our mixed Assemblies the Psalme speaketh nothing to it Answ. The manner of noyse which is made by singing in our Assemblies it pertaineth not to the present Question in hand and therefore we referre it to the sequell The Question now is whether in the dayes of the New Testament we are to sing the praises of God with a loud voyse or noyce And for this we alledge beside the Text in Isaiah the Prophecies of David who foretelleth and exhorteth all Lands at least the Churches and people of God in all lands To make a joyfull noyse unto the Lord to make a joyfull noyse unto him with Psalmes to come before his presence with singing Psal. 100.1 2. Psal. 95.1 2. Yea but this bindeth us no more to make such a manner of loud noyse as our forme of singing is then to make such a loud noyse as was made in Davids dayes with ten stringed Instruments for so the Lord was to be praised Answ. So the Lord was to be praised Praised with ten stringed Instruments When was he so to be praised In Davids dayes True And therefore it was the dutie of all the people in any land that became Proselytes to the Church of Israel in the dayes of David and during all the time of the Temple worship to come before the Lord not onely with the loud noyse of singing Psalmes but of playing with Instruments But after the dayes not onely of David but of the Temple and that worship be past in the day when our Jehovah the Lord Jesus hath entred into his rest in the day of our Lord when he commandeth us not to harden our hearts but to heare his voyce to fall downe and worship before him in prayer both which are to be performed every Lords day he then commandeth us to come and sing unto the Lord to make a joyfull noyse to the rock of our salvation and to make a joyfull noyse unto him with Psalmes Psal. 95.1 2. Here is now no mention of making a joyfull noyse with Instruments but with Psalmes And therefore the making a joyfull noyse with Psalmes doth still continue even on our Lords dayes when making a joyfull noyse with Instruments continueth not but is laid downe in silence save onely so farre as it is kept alive in the antitype the affections of our hearts our Praecordia making melody with the songs and professions of our lips and with the gracious and peaceable conversation of our lives When you acknowledge it to be the dutie of such as are called to the knowledge of the Truth to come before the Lord not with sorrow and sadnesse and with a dejected spirit but with singing What singing doe you meane If you meane onely the gracious rejoycing of the heart that indeed though it be requisite to avoyd hypocrisie yet it is not compleate to reach the full extent of the dutie the dutie of making a joyfull noyse with Psalmes Our chiefe Singer of whom you speake when he set the Lord and his own death and resurrection before his face which he was to undergoe for our sakes he was not onely glad in his heart but his glory also that is his tongue rejoyced in singing a Psalme at his last Supper Psal. 16.8 9. with Math. 26.30 And therefore it will be a discord from the practise of our chiefe Singer and so a dishonour to him if our hearts sing with joy but our glory to wit our tongues be mute with silence Say not then as you doe We are no more bound to make a loud noyse with our voyces then the trees are to clap their hands as Isaiah prophecieth or then the new Converts were to come with externall singing of Psalmes Isai. 51.11 For in so saying you will not avoyde the authoritie of the Commandement nor the necessitie of
that dutie of singing For when God redeemed his people out of the Captivitie of Babel not onely their hearts the hearts of them who were returning to Zion were filled with rejoycing but even their tongues also with singing Psal. 126.1 2. And though the Trees cannot be said in proper speech to clap their hands for they have no hands to clap yet common sense will easily tell you that there is a Mataphor either in clapping of hands or in the trees If trees be taken properly then clapping of hands is put by a Metaphor for the flourishing fruitfulnesse of the trees of the field which by the blessing of God is wont to follow the prosperitie of the Church in such aboundance that their boughes and branches shall clap and dash themselves and their fruite one upon another whereby as by hands they reach forth refreshing and food to the children of the Church But if Trees be put by a Metaphor for trees of righteousnesse as the Saints are so called Isa. 61 3. then they shall clap their hands and shout for joy and sing aloud expressing externall signes of comfort to behold and consider the wonderfull goodnesse of the Lord to themselves and their brethren And so in the same verse Isai. 55.12 when the Mountaines and hills are said to break forth before the Saints into singing if there be not a Metaphor in singing then Mountaines and hills are put by a Metaphor for Princes and men of high degree as Psal. 72.3 which shall give example to others in holy rejoycing and particularly in singing praises to the Lord So that these Texts in Isaiah which you thought might excuse you from singing with the voyce which David exhorted to be done with a loud voyce they will not exempt you at all from this duty but rather bind you the stronger to it And therefore looke as when David saith I cryed to the Lord with my voyce Psal. 3 4. 77.1 a man shall detract from his meaning that shall say he cryed onely to God with his heart So when David exhorteth the Gentile Churches to make a joyfull noyse unto God with Psalmes you doe detract in like sort from his meaning when you make his meaning to be not that wee should sing unto God with our voyces but that we should onely make melody to him with grace in our hearts Such detracting from the Word is alike disallowed and accursed of God as is adding to the Word Object 2. Singing of Psalmes with the voyce is but a type of singing Psalmes with grace in the heart Answ. 1. No Scripture speaketh of it as a type nor doth any evidence of reason so declare it 2. You might as well say that Praying with the voyce was a type of praying with the heart and so is now abolished 3 If singing of Psalmes with a loud noyse had been a typicall worship David would not have exhorted us to the practise of it on the Lords day of the New Testament Psal. 95.1 2.7 4. Christ and his Apostles would not have used it in the Lords Supper which is a feast of the New Testament Mat. 26.30 nor would Paul and Silas have used it in prison among the Gentiles Acts 16.25 5. The light of Nature which is never wont to teach us types and shadows doth as well teach us to praise God in singing with our tongues in times of our rejoycing as to cry to God with our voyces in times of our distresses CHAP. IV. Propounding the second Question Stating it and Prooving it THe second Question about singing of Psalmes concerneth the matter of the Psalmes to be sung for there be some who doe not scruple singing with the voyce as the former sort did but singing of the Psalmes of David now in these dayes of the New Testament As conceiving Davids Psalmes were penned for Temple worship during the Paedagogy of the old Testament But now in the dayes of the New Testament when God hath promised to powre out his Spirit upon all flesh now the whole worship of God should be carried on not by set formes of Psalmes no more then by set formes of Prayer bâ—t by personall spirituall gifts whereby some one or other of the members of the Church having received a Psalme by the enditement of the Spirit he singeth it openly in the publique Assembly of the Church and the rest of the Brethren say Amen to it in the close But touching the persons of those who should sing it pertaineth to the third Question This second Question chiefly concerneth the matter to be sung whether the Psalmes of David or some Psalme or Hymne endited by the personall gift of this or that member of the Church Wherein we hold and beleeve 1. That not onely the Psalmes of David but any other spirituall Songs recorded in Scripture may lawfully be sung in Christian Churches as the song of Moses and Asaph Heman and â—than Solomon and Hezekiah Habacuck and Zachary Hannah and Deborah Mary and Elizabeth and the like 2. Wee grant also that any private Christian who hath a gift to frame a spirituall Song may both frame it and sing it privately for his own private comfort and remembrance of some speciall benefit or deliverance Nor doe we forbid the private use of an Instrument of Musick therewithall So that attention to the Instrument doe not divert the heart from attention to the matter of the Song Neither doe we deny but that in the publique thankesgivings of the Church if the Lord should furnish any of the members of the Church with a Spirituall gift to compose a Psalme upon any speciall occasion hee may lawfully be allowed to sing it before the Church and the rest hearing it and approving it may goe along with him in Spirit and say Amen to it When Christ ascended up on high to sit upon his throne of glory looke as Princes are wont to doe in the day of their Coronation Spargere Missilia Donaria so did he powre out his gifts abundantly on all sorts gifts of Miracles Healing Tongues Psalmes And the Churches were willing when they saw such speciall gifts of the Spirit powred out to make use of them as occasion served Whence it was that sundry of the members of the Church of Corinth as they had received a gift of Psalmes and tongues from the Lord Jesus so they had allowance from the Church â—o imploy their gifts to the publique edification of the Church But as such gifts now are not ordinarily bestowed which were at first given chiefly for admiration and conviction of Infidels 1 Cor. 14.22 so we would not call upon men now to preferre their ordinary common gift as more fit for the publique edifying of the Church before the extraordinary gifts of the holy men of God in Scripture who by the Spirit were guided to prepare spirituall songs suitable to all the conditions and affections and temptations of the Church and people of God in all ages So then the Question is
entitle them by such names How then can you say that to sing the Prophecies of David doth not yet appeare to be a worship of God commanded or taught in holy writ As for our common manner of singing of them wee shall have occasion to speake to that hereafter Object 5. Davids Psalmes considered not as Scriptures divinely inspired but as spirituall Songs seeme to be appropriated to the Temple-worship 1. Because they are appointed to be sung by proper Officers and Musicall Instruments belonging to the Temple as appeareth by the Titles of severall Psalmes 2. Because neither Christ nor the Apostles in their writings used them at all otherwise then as the other writings of Moses and the Prophets for instruction and illustration teaching us how to use the same Those Psalmes therefore as Songs being proper to that service of the Temple are abolished with the Temple worship Answ. 1. Both these Reasons are too slender to confine Davids Psalmes to Temple-worship For 1. Though some of Davids Psalmes were appointed to be sung by the Officers and Musicall Instruments of the Temple yet not above one part of three considering the length of the 119. Psalme There be an hundred and fiftie Psalmes in all and of all these not above 57. are appointed to be sung by the Officers and Instruments of the Temple and Psalme 119. is none of them so that two parts of three are free from any expresse reference to the Temple 2. The matter of some Psalmes doth evidently argue they were not appointed to be sung alwayes in the Temple or at least did agree more properly to other times then those wherein the Temple stood The 74th Psalme which was a Psalme of Asaph but joyned with the Psalmes of David complained that the enemies had sent Gods Sanctuary into the fire as the Hebrew words be and had defiled by casting downe the dwelling place of hir Name to the ground ver. 7. The 44th Psalme though it was committed to the sonnes of Corah yet surely it was chiefly intended as Paul applieth part of it to the times of the New Testament For I suppose it could never be verified of any times of the Jewish Temple first or second that ever God gave up the people of Israel as sheepe for meate to be killed all the day to be appointed for the slaughter to be sore broken in the place of Dragons and covered with the shadow of death when as yet though all this evill was come upon them they had not forgotten their God nor dealt falsly in his Covenant nor their hearts turned backe nor their steps declined from his way ver. â—7 to 23. Paul indeed acknowledgeth this very word to be accomplished in the Saints of the Primitive Churches in the Apostles times Rom. 8.36 but where shall wee finde the like innocency with the like calamitie met together in the children of Israel whilest the Temple was standing And is it credible the Psalme was confined to be sung in the Temple where they could not sing it but with a sad reproofe to themselves for their discord in practise and yet forbidden to be sung in the Churches of the New Testament where in some ages at least they might sing it both with heart and voyce and practise all of them keeping holy concent and harmony together 3. It appeareth by the Titles of such Psalmes as are directed to the Officers and Instruments of the Temple-Musick That there was something typicall or rudimentall in the manner of singing some of the Psalmes of David and Asaph in the Temple-worship But this doth no more argue that the whole service of God in singing Davids Psalmes was typicall or rudimentall then it will argue prayer to be a typicall and Temple worship because prayer in the Temple was offered with Incense and so with the Temple and with the Incense to be abolished He that will make the Psalmes of David as they are songs to be types of the spirituall songs of the New Testament and therefore now the singing of them to be abolished He might as well say with Mr. Smith that the Letters in the Scriptures of the old Testament were typicall typing out the Law written in our hearâ—s and so abolish all reading of the holy Scriptures now in the dayes of the New Testament 4. As it hath been shewed above that singing of Psalmes with lively voyce is not a ceremoniall but a morall dutie and so continueth now in the dayes of the New Testament so it may be as truly said that the singing of Davids Psalmes and other Scripture-songs is in like sort not a ceremoniall but a morall dutie and so of like continuance in the New Testament The Psalmes of David and Asaph and the rest are as full of holy and lively spirituall and evangelicall meditations and affections Instruments prayers and praises as any that we can expect to be endited by any Officer or member of the Christian Churches now Yea it is to be feared that the Psalmes compiled by the devoutest Christians now would fall short of those of David and Asaph in spirit and life How then can we make the Psalmes of David and Asaph ceremoniall types of the spirituall songs of the faithfull in the New Testament when as types are wont to be more carnall and worldly and literall and lesse spirituall and lively then the antitypes But here the anti-types are lesse spirituall and lively then the types 5. As for that other Reason taken from the practise of Christ and his Apostles who in their writings never used the Psalmes of David for spirituall songs as the writings of Moses other Prophets for instruction and illustration this is of as small force as the former For 1. Writings are not a place or season for the use of spirituall songs Psalmes are to be used for songs in Church Assemblies and private Soliloques and Conferences not in Writings And yet so farre as Psalmes may be used for songs in writing Paul so used them in his Epistles written to the Ephesians and Colossians where he â—nstructeth both Churches â—nd in them all others to sing these Psalmes and Hymnes and spirituall Songs Amongst which these Psalmes of David and Asaph if theâ— be not principally intended yet surely they are plainly included or else they are neither the word of Christ nor are they Psalmes and Hymnes and spirituall Songs 2. It is not credible that Christ never used the Psalmes of David and Asaph for spirituall Songs For the use of those Psalmes for Songs was doubtlesse a part of Gods worship whilest the Temple stood And if Christ had neglected any part of that worship which was then in force how then did himselfe say That it became him to fulfill all righteousnesse Mat. 3.15 Besides many things Jesus did and said and so did the Apostles which are not written in the Gospel nor Acts nor Epistles Joh. 21.25 And yet this is said that he with his Disciples sung an Hymne Mat. 26.30 And Hymnes is the
of new Apostles to be raised up in every age the Holy Ghost telleth us the Church of the Jewes at their last conversion shall be built upon the foundation of the Lambes twelve Apostles Rev. 21.14 The twelve Apostles of the Lambe shall have a fundamentall influence in the rearing and building of the Church of the Jewes not by their resurrection to life againe in those dayes but by the power of the Spirit breathing in their gifts and writings And as Abel being dead yet speaketh Heb. 11.4 and that to edification So the Apostles though dead speake also and David being dead speaketh and singeth likewise to the edification of the body of Christ till we come to sing Hallelujahs in heavenly glory Say not these writings of the Apostles and Evangelists of David and the Prophets doe not speake to the edification of the Church but as they are expounded and applyed by the spirituall gifts of the Ministers and people of God in each age For the very reading of them is an Ordinance of God and no Ordinance of God is empty and beggarly and destitute of the Spirit which is the vanitie of mens traditions and may not be imputed to any of Gods Ordinances Neither ought you to say That in singing the Psalmes of David there is no more personall gift manifested then there is in reading a stinted forme of Prayer For 1. in reading a stinted forme of prayer there is no gift of the Spirit at all manifested but rather as I conceive a manifest breach of the second Commandement of God which is a grieving of the Spirit But in singing of the Psalmes of David there is a gift of the Spirit manifested even the gift of obedience to the command of the Apostle And that is the personall gift of him that singeth And secondly all the treasures of the gifts of the Spirit breathing in the Psalmes of David are likewise manifested in the reverent and holy singing of them You might more truly have said there is no more personall gift of the Spirit manifested in singing the Psalmes of David then in reading the Psalmes of David because either of both those duties are alike acts of obedience to Gods Commandement But if you had so said your objection had answered it selfe Object 9. Many of Gods people now have gifts to compose spirituall Songs as well as carnall Poets to make carnall Sonnets or as drunkards that make Songs of Gods people Now every one that hath a gift is to administer it by Christs Command 1 Pet. 4.10 And if any for want of experience of such a gift in themselves should question it they may consider the promise of powring out the Spirit in a more plentifull measure now in the dayes of the New Testament then in the old Answ. 1. Though many of Gods people have gifts to compose spirituall Songs as well as carnall Poets carnall Sonnets and Drunkards prophane Sonnets yet that will not argue that the spirituall Songs which many of Gods people have gifts to compose are fit to be sung in the publique holy Assemblies of the Saints no more then the carnall and prophane Sonnets of drunken Poets are fit to be sung in civill Assemblies Let drunken carnall Poets sing their carnall Sonnets in their Tavernes and Ale-houses and such of Gods people as have received a gift to compose a spirituall Song fit for their private solace sing it in their private houses But every spirituall Song fit for private solace is not fit to be sung in the solemne Assemblies of the Church for publique edification no more then it is fit for every private Christian who hath a gift to compose a spirituall prayer to utter and powre forth the same in the publique Congregation of the Church Answ. 2. It is more then probable that many of the people of God in the old Testament had gifts to compose spirituall Songs besides David and Asaph and yet unlesse their gift were carried along by an infallible Spirit they were not received among the Songs of the Temple Answ. 3. Suppose that spirituall Songs composed by an ordinary gift might be received among the publique Songs of the Congregation yet will it thence follow that the Church shall be bound to sing onely such Songs and deprive themselves of the Psalmes and Hymnes and spirituall Songs of David and Asaph which were composed with a farre larger measure and power of the Holy Ghost Answ. 4. It is readily granted that as every man hath received a gift so let him administer and dispense it according to the Text alledged 1 Pet. 4.10 But yet in Christs way every private gift is not fit for publique Administration nor every publique gift fit to be administred to the shouldring out of a greater gift then it selfe Answ. 5. If such as want the experience of such a gift of spirituall Poetry in themselves should be encouraged to expect it from the promise of powring out the Spirit on all flesh in the dayes of the Gospel Acts 2.17 they might as well looke for the gifts of tongues and healing and miracles For it is the same Spirit though not the same measure which is there promised to be powred out upon all flesh Let every man administer the gifts of the Spirit according to the measure which he hath received within his own line Object 10. But the Lord is as full of the Spirit now to helpe us to endite Psalmes as in the dayes of David and Asaph And it seemeth a dishonour to Christ to dispense his word by reading and singing without the exercise of the glorious and various Administrations of the spirituall gifts of the New Testament Answ. 1. The Lord is as full of the Spirit now and as able to furnish us with a Propheticall Spirit now to endite Propheticall Scriptures as he did furnish the Prophets in the old Testament But yet God thought it no dishonour to Christ to leave us the Scriptures of the old Prophets for our edification in the New Testament as well as in the old It is the same Spirit of the same Christ that spake by the Prophets of the old Testament and speaketh in the Saints of the New And it is no dishonour to Christ to dispense his word and to guide the body of his Church as well by the unity of the same Spirit as by the variety of the divers gifts of the Spirit now And though we doe not exercise the glorious and various Administrations of the spirituall gifts of the New Testament in the enditing of New Psalmes no more then in the enditing of new Scriptures Yet wee can neither sing the old Psalmes of David nor read the old Scriptures of the Prophets acceptably to God nor comfortably to our selves without the exercise of the gracious and various spirituall gifts of the New Testament Object 11. Wee have examples in the New Testament of exercising personall gifts as well in singing as in praying and Prophecying 1 Cor. 14. Which Epistle is directed to all
the Saints 1 Cor. 1.2 in all places And consequently that Church is to be Precedentiall in dispensing personall gifts in this Ordinance of Singing as well as in any other Answ. 1. The Directions given in that Epistle to the Church of Corinth we willingly grant are Precedentiall to all the Churches as well as the Directions given in other Epistles to other Churches And the Directions there given be that in dispensing spirituall gifts Prophecy be preferred before Tongues nor any Tongues dispensed without interpretation That order be observed without confusion That divers may speake without interruption That no man may speake without subjection That women be not permitted to speake unto usurpation That all things be done to edification And all these Directions are Precedentiall to all such Churches as have received the like gifts But there is no direction given to the Church of Corinth or any other that every man should have a gift of tongues or a gift of compiling a Psalme or if he have a gift of compiling a Psalme for his private use by an ordinary Spirit that then he should present it to be sung before the whole Church and the Church to say Amen to his Psalme For the gift of Psalmes which the Apostle there speaketh of was not an ordinary gift to compile some spirituall Ditty in verse but extraordinary as joyned with the gift of strange Tongues For it appeareth by the Context that the gift of Tongues was used by the Members of the Church of Corinth foure wayes 1. In speaking mysteries ver. 2. 2. In prayer ver. 14. 3. In singing ver. 15. 4. In thankesgiving ver. 17. So that the singing there mentioned was by an extraordinary gift as the Tongues were in which it was dispensed Object Indeed the gift of Tongues wherein these Psalmes seeme to be uttered was extraordinary but it doth not follow that the gift of composing those Psalmes was an extraordinary gift no more then prayer wherewith it was joyned ver. 15. or Prophecy ver. 26. Singing Psalmes and Prophecy differing no otherwise then Poetry and Prose and if it was extraordinary in the Corinthians wee have no warrant for publique ordinary singing in the New Testament from any example Answ. 1. As the gift of Tongues was extraordinary so was every Ordinance dispensed in it whether Prayer or Psalme or Prophecy all of them extraordinary both for sublimity of matter in the Spirit he speaketh Mysteries ver. 2. and for power and demonstration of the Spirit and for suddennesse and dexteritie of utterance without previous study or meditation as Acts 2.4.11 What though there be an ordinary gift of Prayer and Prophecying as well as of singing Yet neverthelesse the Apostles and Prophets had an extraordinary gift of Prayer and Prophecying and so had those Corinthians also an extraordinary gift though in lesse measure of Praying and Prophecying and Singing also It is not credible that he who would have new wine put into new Bottles would powre forth ordinary and common matters in new Tongues and so raise extraordinary expectation of ordinary things Answ. 2. It is an uncouth comparison to make no more difference between singing Psalmes and Prophecy then between Poetry and Prose In Prophecy we open the Scriptures and Counsels of God in Psalmes we open the Counsels and thankesgivings of our own hearts In Psalmes we sing to glorifie God in Prophecy we speake to edifie men you might with farre more reason and congruitie have said That Prayer and singing Psalmes differ no otherwise then Poetry and Prose And yet there is more difference even between them then so as the Apostle James noteth James 5.13 Answ. 3. When you say that if the singing in the Church of Corinth was extraordinary then wee have no warrant for our publick ordinary singing in the New Testament from any example Neither doth the Argument follow nor if it did is it of any force For though this example of singing in the Church of Corinth was extraordinary yet that singing of Christ and his Disciples at the last Supper was ordinary Mat. 26.30 And though there were no example of puhlique ordinary Singing in the New Testament yet it is enough that there is a precept of publique ordinary Singing given to the Churches both of the Ephesians and of the Colossians Eph. 5.19 Colos. 3.16 And what the Spirit speaketh to those Churches it speaketh to all CHAP. VI Propounding a second and third Argument for the singing of Davids Psalmes HAving thus by the helpe of Christ cleared the first Argument for the Singing of Davids Psalmes and such like Scripture-Psalmes Let us now proceed to a second Argument taken from the end and use of the Psalmes of David The Psalmes of David and Asaph and the like were written for a threefold end as we see expressed by the Apostle Col. 3 16. to wit 1. For Instruction or Teaching 2. For Admonition 3. For singing Praise and Thankesgiving to the Lord Now if the Psalmes of David and the like were written as doubtlesse they were in the Old Testament for this three-fold end and each of them of morall that is of generall and perpetuall use and none of them abrogated in the New Testament looke then as it would be a sacrilegious sinne to take away from the Psalmes either of the two former uses the use of Instruction or Admonition so it will bee alike Sacriledge to deprive them of the three-fold use by forbidding them to be sung for praise and thankesgiving to the Lord Whereto a third Argument may be added taken from the duty of singing of Psalmes every Sabbath and the defect of provision of other Psalmes if the Psalmes of David and other scripture-Scripture-Psalmes be refused It appeareth from Psalme 95.1 2 7 c. That when we present our selves before the Lord to heare the voyce of his word as we do every Lords day wee should come before his presence with singing of Psalmes If so then some must have a gift either to prepare set formes of Psalmes aforehand for every Sabbath day or at least a gift upon the present occasion suddenly to invent and utter a Psalme fit for the present Sabbath from weeke to weeke Neither of both which are easie to be beleeved For if it were so then doubtlesse Christ would have appointed some or other Officer to attend to this duty of compiling Psalmes as hee hath appointed Elders to attend to the Ministery of the Word and Prayer Acts 6.4 Or else he would inspire some or other Member of the Church with such a Gift and Spirit of Psalmistry as might suite the occasions of the Church from Sabbath to Sabbath But neither of both these doe wee finde either in the Scriptures of the New Testament or in experience we finde neither Ordinance appointing it nor Providence granting it And yet evident it is that the gracious providence of God is not wanting in supplying well ordered Churches with all such gifts of Preaching and Prayer and Rule and the like as God
In way of singing forth the Praises of the Lord together with the rest of the Congregation For it is evident the Apostle layeth no greater restraint upon the women for silence in the Church then the Law had put upon them before For so himselfe speaketh in the place alledged 1 Cor. 14.34 It is not permitted to the women to speake but to be under subjection as also saith the Law The Apostle then requireth the same subjection in the woman which the Law had put upon them no more Now it is certain the Law yea the Lawgiver Moses did permit Miriam and the women that went out after her to sing forth the praises of the Lord as well as the men and to answer the men in their Song of thankesgiving Sing yee to the Lord for he hath triumphed gloriously the horse and his rider hath he throwne into the Sea Exod. 15.20 21. Which may be a ground sufficient to justifie the lawfull practise of women in singing together with men the Praises of the Lord And accordingly the ancient practise of women in the Primitive Churches to sing the publique praises of the Lord wee reade recorded in the Ecclesiasticall History Socrates 2. Booke Chapter 18. of the Greeke Copie and Chap. 16. of the Latine Theodoret third Booke Chapter 17. CHAP. IX Whether carnall men may sing as well as godly Christians THe third scruple about the Singers remaineth Whether carnall men and Pagans may be permitted to sing with us or Christians alone and Church-members What wee beleeve in this poynt may be summed up in these three particulars 1. That the Church and the members thereof are called to sing to the Praises of God and to their mutuall edification For they were Churches of Christ and members of Churches whom the Apostle exhorteth to speake to themselves and make melody to the Lord with Psalmes and Hymnes and spirituall songs Eph. 5.19 Colos. 3.16 2. That the Praising of God with Psalmes is comely for all the upright whether received into the Fellowship of any particular visible Church or no For so much the words of David hold forth Praise is comely for the upright Psal. 33.1.3 3. Though spirituall gifts are necessary to make melody to the Lord in singing yet spirituall gifts are neither the onely nor chiefe ground of singing but the chiefe ground thereof is the morall duty lying upon all men by the Commandement of God If any be merry to sing Psalmes Jam. 5.13 As in Prayer though spirituall gifts be requisite to make it acceptable yet the duty of Prayer lyeth upon all men by that Commandement which forbiddeth Atheisme it is the foole that saith in his heart There is no God of whom it is said they call not upon the Lord Psal. 14.1.4 Which also may serve for a just Argument and proofe of the poynt 1. If by the Commandement of God and indeed by the light of Nature if all men be bound to pray unto God in their distresses as even Jonah's Marriners will confesse in a storme Jonah 1.6 then all men are likewise bound to sing to the praise of God in their deliverances and comforts For the word runneth alike levell Is any afflicted let him pray Is any merry let him sing Psalmes James 5.13 A second proofe may be taken from the generall Commandement to all men upon earth to sing to the Lord Psal. 96.1 Sing unto the Lord all the earth Psal. 100.1 2. Make a joyfull noyse unto the Lord all yee Lands come before his presence with singing Psal. 68.32 Sing unto the Lord all the Kingdomes of the earth O sing Praises unto the Lord And indeed the grounds and ends of Singing though some of them doe more peculiarly concerne the Church and people of God and therefore they of all others are most bound to abound in this Dutie yet sundry of the grounds and end of Singing are common to all the sonnes of men and therefore none of them to be exempted from this service As the soveraignty of God The Lord is a great God and a great King above all Gods Psal. 95.3 And therefore make a joyfull noyse to him with Psalmes ver. 2. He is to be feared above all Gods Psal. 96.4 And therefore sing unto him all the earth The greatnesse of Gods workes of Creation and Providence they are other grounds of Singing and they concern all the sonnes of men in common Psal 145.6 to 10. The Lord giveth food to all flesh ver. 15 16. Therefore let all flesh blesse his holy Name ver. 21. Let every thing that hath breath Praise the Lord for his mightie Acts and for his execellent Greatnesse Psal. 150.2 to 6. The end of singing is to praise the Lord for his goodnesse and to stirre up our selves and others to serve the Lord with chearfulnesse glad hearts And therefore Travellers Prisoners Sickmen Seamen being saved from severall distresses by the good hand of God they are all of them commanded to praise the Lord for his goodnesse and to declare his wonders before the sonnes of men Psal. 107.6 to 32. Object 1. Against the singing of all sorts of men in the Congregation carnall as well as Christian is taken from the examples of Song set forth in Scripture which both in the old Testament and in the New were onely performed by the Church and Church-members As the Song of Moses at the red Sea was sung by Moses and the children of Israel Exod. 15.1 His other Song Deut. 32. he was commanded to teach it to the children of Israel Deut. 31.19 The Song of Deborah was sung by her and Barak Judg. 5.1 Under the Kings of Judah and after the returne from Captivitie the Officers of the Church onely sang for the more orderly carrying on of that Ordinance 1 Chron. 6.31 32. 16.4 Neh 11.22 23. In the New Testament Christ and his Apostles sang in a place apart from others Mat. 26.30 In the Church of Corinth none but the brethren had libertie of Prophecy in Teaching or Singing Psalmes In the Revelation the foure Beasts and the twenty-foure Elders and the 144000. who sung the praises of God and of the Lambe were apparent representations of the Church her Officers and Members Rev. 5.9 14.3 15.1 2 3 4. Answ. 1. All these examples prove no more but what we willingly grant and what in the former part of this discourse we have been occasioned to maintaine and prove to wit that it is lawfull not onely for one man alone but for a whole Church Officers and Members to sing the praises of the Lord in heart and voyce together with one accord and so much all these places doe evince 2. We live not by examples onely but by precepts also And evident precepts have been alledged already for the generall practise of Singing by all the sonnes of men upon the face of the earth 3. Some of these examples doe allow even wicked men and Apostates to sing though it be to upbraide and convince their
wickednesse As that Song of Moses Deut. 32. was appointed to be sung by the children of Israel not onely in Canaan but in their State of Apostasie and calamitie When evill should befall them in the latter dayes Deut. 31.19.21 22.29 Object 2. It is one of the peculiar priviledges of the Church that the publique dispensation of the Word is committed onely to them Rom. 3.2 9.4 But singing for the matter of it is nothing else but the word Col. 3.16 And the act of singing in publique is the publique dispensation of it Answ. 1. The publique dispensation of the Word to wit by Preaching that is by exposition and application of the word and that in way of office is committed onely to the Church and to some select members of the Church chiefly for the Churches sake though the benefit thereof may redound also to men without But the publique disâ—ensation of the word is not so confined to the Church but that occasionally men without may publiquely as well as privately dispense the counsell and will of God both to the Church and to men out of the Church And it may be a sinne both in Gods people and in others not to hearken to it Pharaoh Necho though neither Israelite nor Proselyte yet by his Embassadors did publiquely declare the counsell of God to Josiah and it was a dangerous sinne in Josiah that he did not hearken to the words of Necho which the Text saith were from the mouth of God 2 Chron. 35.21 22. Balaam publiquely dispensed the counsell and word of God throughout the 23. and 24th Chapters of Numbers to Balack and the Princes of Moab and it was a desolating sinne in Balack and the Princes of Moab that they did not hearken to him and it would have been a sinne in the Church of Israel also if they hearing of the same had not received his Prophecies which God put into his mouth as the word of God The King of the Philistims reproved both Abraham and Sarah from the word of the Lord Gen. 20.9 10.16 and it had been a sinne in them both to have neglected his reproofe Answ. 2. It is one thing publiquely to dispense any Ordinance or worship of God which is peculiar unto the Church as the Seales and Censures and the like another thing to joyne with the Church in such parts of the publique worship of God which are not peculiar to the Church but common to all the sonnes of men Of which sort the publique prayers and praises of God be and to the Psalmes also which though they be dispensed and offered up in the very words of God yet due praises are not therefore the more undue because they are offered up in due words Object 3. It is confusion for the Church and the world to sing together in a mixt Assembly Answ. 1. All that are out of the Church are not forthwith the world many are called out of the world and so indeed all ought to be except the children of the faithfull before they be received into the Church And such though they do sing with the Church yet it is not a singing of the Church and world together because they are not of the world but Christ hath called them out of the world and the world hateth them Answ. 2. It is no confusion but lawfull communion for Church and world to joyne together in a mixt Assembly to performe such duties as God requireth of them in common as to heare the word of God and the like In Antioch in Pisidia the whole Citie almost the greatest part whereof were Pagans came together to heare the word of God Acts 13.44 Was this a confusion And what if the Apostles had prayed in that mixt Assembly and all the faithfull had said Amen to their prayers and what if Pagans also understanding what they prayed had said Amen with them had it been a confusion Yea what if in such an Assembly they should not depart without the publick praises of God in a Psalme and that whole mixt Assembly should joyne together in the singing of it would it be a confusion If it be no confusion for all sorts of men to joyne together in a mixt Assembly to heare the word of God because it is a dutie required of them all then neither is it a confusion but a lawfull communion to joyne together in singing the praises of God in a Psalme because it is a dutie required of them all David foretelleth that all the Kings of the earth and why not theiâ— people as well shall praise the Lord when they heare the words of his mouth Yea they shall sing in the wayes of the Lord that great is the glory of the Lord Psal. 138.4 5. Object 4. The end of singing is to instruct admonish and comfort the Church but the world must not instruct the Church the Church having received sufficient gifts by Christs ascension to edifie it selfe Eph. 4.7 to 12. This were to borrow Jewells of the Aegyptians to make a golden calfe and to put the Arke into a Cart to be drawne by oxen that should be carried by Levites Answ. 1. The end of singing is not onely to instruct admonish and comfort the Church but such also as are godly though out of the Church Praise is comely for the upright whether in the Church or out of it Nay further the end of singing is not onely to instruct and admonish and comfort the upright but also to instruct and convince and reprove wicked as hath been shewed Deut. 31.19 Answ. 2. The end of singing is not onely to instruct and convince and edifie men but also to praise and glorifie God Psal. 96.1 â— Though the Church might be sufficient to edifie it selfe yet is it not sufficient to glorifie God alone which is a duty lying upon all the sonnes of men yea in their kinde upon all the creatures Answ. 3. Though the Church have received from Christs ascension sufficient helpes within it selfe to edifie it selfe yet if his Providence also cast in other helpes from without to edifie it it is from the vertue of the same ascension of Christ sitting at Gods right hand and such helpes are not to be rejected Josiah did not well to reject the admonition of Pharaoh Necho Abraham and Sarah did well to receive the admonition of Abimelech And yet neither Pharaoh nor Abimelech were of the Church Answ. 4. The admonition and instruction given in the singing of a Psalme is rather given by him that penned the Psalme and by him that appointeth the Psalme to be sung then by every Singer unlesse the admonition and instruction be to himself by the words and unlesse there be a stirring up of affection to himselfe and others by the blessing of God upon the harmony Answ. 5. Though it was an abuse of the Aegyptian Jewells to borrow them to make a golden calfe yet it was no abuse of them to offer them to God for the building and furnishing of the worke of the
Tabernacle God forbid any Christian soule should please it selfe in comparing the Praises of the holy and glorious God to the golden calfe for though the Singing of the praises of God by carnall men may be compared to the employment of Aegyptian Jewells to that end for which they are used yet that end being the praising of God and in such a way as God hath enjoyned to all men it is not an employment of Aegyptian Jewels to the making of a golden calfe but to the Praises of the living God who is the Saviour of all men especially of all them that beleeve Nor is there any resemblance between putting the Arke upon a Cart to be carried by Oxen which should have been carried by Levites and the permitting of men out of the Church to joyne in singing the Praises of the Lord For neither doe the members of the Church to whom the Lord hath chiefly committed the singing forth of his praises lay aside this dutie and leave it to Non-Members as the Levites laid aside the carrying of the Arke and left in the Cart and Oxen neither are Non-Members as a Cart and Oxen upon whom this dutie was never laid But are all of them enjoyned as to heare his Word and to call upon his Name so to sing forth the praises due unto his Name from all his creatures There is much more just cause of feare lest this new opinion of Rejecting of singing of Davids Psalmes and disallowing any Psalmes to be sung but such as are invented by ordinary common gifts and the same to be sung onely by them that invent them least this new Opinion I say be worse then the new Cart of the Philistims for that was to carry the Arke of God to his place but this new Opinion tendeth to carry this Ordinance of singing Psalmes out of the Countrey And there is the like cause of feare least this over-prizing our personall spirituall common gifts and the Psalmes endited by them above the Psalmes of David be not indeed the erecting of a golden calfe in stead of the Cherubims of the Tabernacle Object 5. If Pagans and prophane persons may sing they may prophecy also in Christs spirituall Temple Answ. It hath been shewed above that Prophecy is taken two wayes in Scripture 1. More properly for preaching the Word that is expounding and applying Scripture to edification 2. More generally for speaking or publishing the holy things of God to the glory of God In the former of these wayes it is not for Pagans or prophane persons ordinarily and allowably to Prophecy in Christs spirituall Temple which is his Church But in the latter way it is not unlawfull as to say Amen to the publique prayers of the Church and thereby to expresse their joyning in prayer which is one act of Prophecy so to joyne with them in singing Psalmes which it hath been shewed above is a dutie common to them with the Church as well to joyne with them in hearing the Word Wherein whether they edifie the Church or no certain it is it tendeth to the glory of God that Gods praises should be set forth by all the sonnes of men And it is a further glory to God that such Pagans and prophane persons should sing the word of God to their own conviction and confusion of face And from both some edification and comfort redoundeth to the Church to see the wicked convinced and Gods Name to be glorified For it is an honour to God and a comfort to his Church that our God is not as their God our enemies being judges and witnesses Object 6. The godly Jewes would not suffer the Samaritans to build the Temple with them though they offered themselves Ezra 4.2 3. And if singing be Prophecying in any sence and any way tending to the comfort or edification of the Church why should we suffer prophane persons to sing with us Answ. That the godly Jewes did reject the Samaritans from building with them it was not out of morall consideration as if it were unlawfull for Heathens to contribute their assistance to the worship or Ordinances of God but out of a ceremoniall respect because no Heathens or unclean persons might be allowed to come into the Temple of the Lord Act. 21.28 2 Chron. 23.19 But by the death of Christ the Partition wall of Ceremonies is broken downe and wee may allow Heathens and prophane persons to come into our holy Assemblies 1 Cor. 14.24 which they would not admit Certain it is the godly Jewes themselves did receive liberall contributions and oblations from the Kings of Persia towards the building and maintenance of the Temple Ezra 7.21 to 24. and Chap. 8.24 to 30. which was a morall acknowledgement of the honor due to the God of Israel as wel by Gentiles as Jewes If therefore the Jewes would accept acknowledgment of morall homage and service from Heathens and prophane persons to the God of Israel why may not Christians accept from Pagans and prophane persons their acknowledgement of morall homage and service to our God in singing forth his praises amongst us Object 7. Such carnall and prophane people are not worthy to take the Name and Praises of God in their mouthes nor are they able to make melody to the Lord by singing to him with grace in their hearts as is required Col. 3.16 Answ. 1. If we speake of the worthinesse of desert John Baptist was not worthy to loose the latchet of Christs shooe much lesse to sing forth his glorious praise But if we speake of the worthinesse of fitnesse though it bee true their uncleane lips are not fit to take the holy word of God into their mouthes yet the holy word of God is fit to come into their minds and mouths also to convince and reprove them of their Apostasie from God and rebellion against him Deut. 31.19 And howsoever they be unfit and unworthy to take Gods Name and Praise into their mouths yet surely the Lord is worthy of all Praise and Glory Blessing and Thankesgiving from them and all the Creatures which he hath made Answ. 2. It is true carnall and prophane persons are not able to make melody and sing to the Lord with grace in their hearts yet that defect doth no more excuse carnall persons from singing then it doth excuse them from Prayer which they cannot performe acceptably to God without a Spirit of grace and faith To Pray and so to Sing without Faith is a sinne but not pray at all is a greater sinne the one is Hypocrisie the other Atheisme Object 8. Though the Scribes and Pharisees joyned in the Temple-Songs upon the words of David in the worldly Sanctuary yet the melody made by such carnall and cleane mouths was farre more beautifull and glorious then ours in the Assemblies made with a multitude of all manner of Singers upon the same words of David and Asaph For although they that sang in the Temple in those dayes were carnall yet they were appointed to sing
manner but what nature and art may attaine unto There is no exercise of any spirituall gift held forth in it as is in all other administrations which Christ hath ordained 2. Besides as such a singing is not a gift of Christ so neither doth it tend to the glory of Christ The Church not edified by it else a Pagan singing with us might edifie the Church 3. From both these it appeareth That such singing of Psalmes tendeth to the dishonour of Christ seeing it holdeth forth externally no more then what a carnall man a man out of Christ yea a Pagan might expresse Answ. 1. Singing of Psalmes holdeth forth as much of Christ externally as reading of the Word or as the hearing of it read or preached or as the falling downe upon our knees in prayer and saying Amen in the end of it Fot though the Word when it is publiquely read ought also to be opened after the reading yet the very reading of it is it selfe an Ordinance and is not without a blessing to the faithfull reader or hearer of it â—o more then other Ordinances Or else there would be some Ordinances of God like unto humane Ceremonies empty and beggarly Answ. 2. Morall duties even in Pagans may edifie the Church as Abimeleths reproofe of Abraham and Sarah Gen. 20. Pro. 9 10. Answ. 3. Singing of Psalmes is accompanied and blessed of God by his grace with many gracious effects above nature or art As 1. It allayeth the passions of melancholy and choler yea and scattereth the furious temptatians of evill spirits 1 Sam. 16.23 Whence also is helpeth to asswage enmity and to restore friendship and favour as in Saul to David It was not the sound of Davids Harpe that could have this power either over the evill spirit or over the sinfull passions of Saul himselfe if the sound of the Harpe had not been quickned and enlived as it were by a spirituall song and by the Spirit of God breathing therein 2. Singing of a spirituall song prepareth to prophecy by ministring the Spirit 2 King 3.15 Whilest the Minstrell played the hand of the Lord that is his Spirit came upon Elisha The Minstrells playing if it had not been accompanied with a spirituall song it could not have conveyed such a spirituall blessing In 1 Sam. 10.5 6. they could not be said as there they be to have prophecied with Harpes and Violls unlesse they had sung some holy songs together with their playing on Instruments For Prophecy is an unterance onely of the word of God and of the things of God contained in it which Instruments without voyce cannot doe Nor had their playing with Instruments been a means of conveying the Spirit to Saul had not their voyces concurred and sung with their Instruments 3. Singing of Psalmes honoureth God with our glory Psal. 108.1 Psal. 57. â— 8. Where Davids glory being distinguished not onely from his Harpe but from his heart it cannot fitly be understood of any other member but his tongue by which he was wont in singing to glorifie God Object These gracious effects and fruits of singing Psalmes doe plead as much for singing and playing with instruments as for singing with voyces Answ. 1. This last effect of singing to the glory of God with our glory is peculiar onely to singing with our tongues Answ. 2. Suppose it were true that these effects of singing Psalmes did plead as much for singing and playing with Instruments as singing with voyces yet evident it is that singing with voyces had the preheminence as that which uttering the word of God did chiefly utter the Spirit of God breathing in it And withall evident likewise it is that it is no impeachment to an Ordinance that the outward dispensing of it may be performed by nature and art but notwithstanding that it may be accompanied of God with a spirituall blessing Answ. 3. Singing with Instruments was typicall and so a ceremoniall worship and therefore is ceased But singing with heart and voyce is a morall worship such as is written in the hearts of all men by nature As to pray in distresse so when we are mercy and have cause of solemne thankesgiving unto God then to sing Psalmes which the Holy Ghost by the Apostle James approveth and sanctifieth Jam. 5.13 Or suppose singing with Instruments were not typicall but onely an externall solemnitie of worship fitted to the solace of the outward sences of children under age such as the Israelites were under the Old Testament Gal. 4.1 2 â— yet now in the growne age of the heires of the New Testament such externall pompous solemnities are ceased and no externall worship reserved but such as holdeth forth simplicitie and gravitie nor is any voyce now to be heard in the Church of Christ but such as is significant and edifying by signification 1 Cor. 14.10 11 26. which the voyce of Instruments is not Answ. 4. It is an honour to Christ and to his grace not onely when we hold forth spirituall gifts but also when wee performe Christian duties And duties performed in Faith without which prayer it selfe is not accepted they goe not without a spirituall blessing though Nature and Art might performe the same for the outward worke The Trayling of the weapons of the Israelites and their Military March both in silence and shouting about the walls of Jericho was no greater worke externally then carnall men and Pagans might have performed as well as Israelites but this being done by Israelites in faith and obedience to Gods command it was mightie through God to cast downe the high and strong walls of Jericho Josh. 6.13.14 15 16 20. And the Apostle looking at this and the like Precedents setteth forth Faith as that which is prevalent and effectuall in both Testaments howsoever the worke or worship be externall Heb. 11.30 In like manner is it with the reading of the Word and the hearing of it as also the silent joyning in Prayer and concluding it with Amen though all these be such duties as Nature and Art may performe the outward worke of them yet when the people of God doe performe the same in the faith of Christ and in the obedience of Gods command they find a gracious blessing of God Yea carnall and prophane persons and Pagans though they cannot expect the like blessing from their empty outside performances yet they sometimes taste more sweetnesse and enlargement therein then flesh and bloud could imagine 1 Sam. 10.5 6. Saul joyning with the Prophets in their holy melody found another Spirit coming on him which also argueth by the way that the joyning of prophane and carnall hypocrites in such spirituall songs doth not evacuate the blessing of God to his people but rather reach forth some spirituall blessing though common to such carnall hypocrites Object It may be in the old Testament such an outward worship as Nature and Art could accomplish might be allowed and blessed of God But now in the New Testament as God is a
Spirit so he alloweth and blesseth no worship but what is dispensed in Spirit and Truth Answ. God was a Spirit in the old Testament as well as in the New nor did he then allow and blesse any worship but what either was performed in Spirit and Truth or did convey Spirit and Truth Albeit more externall rites in worship were then appointed then in the New Testament are now continued for which end Christ alledgeth those words in the place in John to which you allude But neverthelesse though Christ have not limited his worship to any certain place now as then which was the point Christ there speaketh to nor doth he rest in externall performance yet evident it is God hath appointed in these dayes of the Gospel sundry externall worships now as well as then and the same in both Testaments to be performed in Spirit and Truth as hearing and reading the Word kneeling in Prayer and saying Amen All which Nature and Art may performe as well as the singing of Psalmes with vocall melody CHAP. II. Propounding and clearing the second Proofe for singing Psalmes with lively voyce THe second Proof is taken from the examples of Christ himself and of his Saints and Disciples in the New Testament Christ himselfe with his Disciples sung a Psalme or an Hymne together in the end of the administration of the Lords Supper Math. 26.30 And Paul and Silas are said to have sing a Psalme in the Prison so as the Prisoners heard them Acts 16.25 Now if in singing they had onely spiritually rejoyced and not expressed their joy and their song in audible and lively voyce the Prisoners could not have heard them The stranger doth not know nor meddle with the spirituall joy of the heart Pro. 14.10 Object 1. The place in Math. 26.30 may as well be translated They praysed God as they sung an Hymne Answ. Though the meaning be they praised God yet the word implyeth they praised God with an Hymne for it is improper in that language to translate the word to Praise whether God or man but either with a Song or with a Poeme Iâ— is more probable then any reason can wave that Christ and his Disciples did shut up the Lords Supper with singing one of their Hebrew Psalmes as the Jewes were wont to shut up their Celebration of the Passeover as their own Records tell us with singing Psalme 111. with the five other Psalmes next following together But all that I now intend is to shew that Christ and his Disciples sang together and therefore with the voyce as well as the heart Object 2. They might be said to sing together if one alone sing and the rest said Amen in the close as men may be said to pray together where one alone speaketh and the rest consent Answ. 1. True but then one at least speaketh with an audible and lively voyce though the rest doe not And that 's enough to cleare the point in hand that singing in the New Testament consisteth not onely in making melody with grace in the heart but also in singing to the Lord with lively voyce Answ. 2. If the Disciples did not joyne in singing that Hymne but onely by silent consent they might as well be said To have taken the bread and blessed it and broken it and distributed it and so the wine for all this Christ did with their silent consent But what Christ did alone is expresly recorded as done by himselfe when it cometh to the singing of the Psalme that is recorded as done by them in the Plurall number When they had sung an Hymne they departed into the Mount of Olives They that departed into the Mount of Olives they sung the Psalme Now it was not Christ alone but the whole eleven Disciples with him that departed into the Mount of Olives And therefore it was Christ with his Disciples that sung the Psalme together Object 3. Against the proofe from Acts 16.25 It is not said say some that Paul and Silas sung the Psalmes of David or Asaph much lesse with Meeter and Tunes devised by men Had they so done the Prisoners that heard them might have sung for the outward dispensation such a song of praise to God as well as they Answ. Wee doe not alledge this Example of theirs as hath been often said in like case before to prove they sang any Psalme of David though it stand with good reason that they joyning together in singing did rather sing a Psalme or Hymne knowne to them both then any new Song devised by either of them But what Psalmes are to be sung is another Question which by the helpe of Christ wee shall speake to in the sequell Neither doe we alledge their Example to prove they sang in a devised Meeter or Tune For themselves being Hebrewes it is likely they sang the Hebrew Songs in the tunes of the Sanctuary but that also is another Question of which we are to speake in his place when wee come to it All that we gather from this place now is no more then the words doe plainly hold forth that they sung an Hymne to God not onely with inward melody of grace in their hearts but also with outward melody of the voyce for else the Prisoners could not have heard them Against this it is of no force to object as some doe that if they had sung any of the Psalmes of David or Asaph with an audible voyce then the other Prisoners also might have joyned with them and have worshipped externally at least as well as they For the answer is plaine and ready First the Prison was in Philippi a City of Macedonia consisting partly of a Colony of the Romans partly of the Grecians no Jewes at all are mentioned to be Inhabitants there much lesse Prisoners at that time And for Pagans to joyne in singing Hebrew Songs in Hebrew verses and tunes it seemeth to be farre beyond either their skill or devotion Secondly suppose the Prisoners had been Jewes of which there is to hint at all in the Text and suppose those Prisoners hearing the melody of Paul and Silas and knowing the Song had joyned in the outward singing of it and that without any grace in their hearts none of all which things appeare in the story yet suppose all this shall the unbeliefe of those Jewes make the holy worship of these Apostles and their faith to God or the faith of God to them of none effect Paul renounceth and abhorreth such carnall reasonings Rom. 3.3 CHAP. III. Propounding and clearing the third Proofe for singing Psalmes with a lively voyce A Third proofe of this truth is taken from the Prophecies of the old Testament foretelling and perswading such a duty in the New Isa. 52.8 with the voyce together shall they sing And that is foretold of the times when the feet of the Messengers of glad tydings shal be beautiful who shall say unto Zion Thy God reigneth Which Paul explaineth of the times of the Gospel Rom. 10.14 Psal.
in Colos. 3.16 where the whole Church of Colosse is exhorted to have the word of Christ dwell richly in them not onely to Teach and Admonish one another as well in the Psalmes as other Scriptures but also to sing the Psalmes with holy melody to the Lord If God had reserved this Dutie to some select Choristers he would have given some direction in the New Testament for their Qualification and Election But since he speaketh nothing of any such select Musitians he commendeth this Dutie to the whole Church Answ. 2. It is not safely said that scarce any example in Scripture can be given of any entire Congregation that sang together For 1. In Exod. 15.1 Moses and the chilrdren of Israel are said to sing a Song of Thankesgiving to the Lord And the same they that sang this Song the same are said soone to forget Gods works and not to waite for his Counsell but to fall a lusting Psal. 106.12 13 14. which was the body of the people 2. Christ and his Disciples when they administred and received the Lords Supper which was a Church Act they were an entire Congregation And they after Supper sung a Psalme or Hymne Mat. 26.30 To say that one sang it and the other joyned in Spirit saying Amen hath no foot-hold in the Text It might as well be said they all tooke the bread they all blessed it and brake it and gave it in that one did it and all the rest joyned in Spirit and consented and like enough to the blessing of it said Amen 3. It is no straine of wit but a solid and judicious exposition of the fourth Chapter of the Revelation to make it a description of a particular visible Church of Christ according to the platforme and patterne of the New Testament where as the foure living Creatures are the foure sorts of Officers so the twenty-foure Elders set forth the brethren in the Church who are as Elders in respect of their ripe age Gal. 4.1 2 3. and twenty-foure in number answering to the twenty-foure Orders of Priests and Levites 1 Chron. 25.9 c. And these are all said to joyne together in singing a new Song unto the Lambe Rev. 5.8 9 10. Object 4. If the whole Church should sing together then all the members were Teachers For the Apostle biddeth us to Teach and Admonish one another in Psalmes Colos. 3.16 But the same Apostle denyeth all to be Teachers 1 Cor. 12.29 Answ. Though the Apostle bid us to Teach and Admonish one another in Psalmes yet he doth not say that we should teach one another by singing Psalmes together But hee there holdeth forth a twofold use and improvement of the whole word of God dwelling richly in us and a threefold use and improvement of the Psalmes The whole word of God dwelling richly in us is to be improved to the Teaching and admonishing of one another but the Psalmes are to be improved not onely to both these ends as all the rest of the Word beside but to a threefold end also even to the Singing of Praises to the Lord Now in this third end all the Congregation may joyne in improving the Psalmes thereunto though not in the Publique teaching or Admonishing of the Church by them yet in setting forth the Praises the Counsels the workes of God declared in them Answ. 2. Though not every one that Singeth a Psalme may be said forthwith to Teach or Admonish them that sing with him yet hee that appointeth the Psalme to be sung may be said to teach and Admonish the whole Congregation that are to sing it or heare it Julian the Apostate tooke himselfe to be admonished yea and reproved when the Christians sang in his hearing the 115. and 97. Psalmes which declare the vanity of Idâ—ls and the confusion of such as worship them as is recorded in the Church-Story by Socrates Theodoret Nicephorus Answ. 3. Though the Apostle deny all to be Teachers his meaning is onely to deny that they are all Teachers by publique Office to attend upon Expounding and applying Scripture to publique edification But it was no part of his meaning either to forbid private Teaching or Adomition of one another for then Aquila and Priscilla had gone too farre in instructing Apollos Acts 18.26 or to forbid the quickening and edifying of the Spirit of one another by singing together Psalmes of Instruction Admonition Consolation to themselves and Prayers and Praises to the Lord CHAP. VIII Whether Women may sing as well as Men THe second scruple about Singers is Whether women may sing as well as men For in this point there be some that deale with us as Pharaoh dealt with the Israelites who though he was at first utterly unwilling that any of them should goe to sacrifice to the Lord in the Wildernesse yet being at length convinced that they must goe then hee was content the men should goe but not the Women Exod. 10.11 So here some that were altogether against singing of Psalmes at all with lively voyce yet being convinced that it is a morall worship of God warranted in Scripture then if there must be a Singing one alone must sing not all or if all the Men onely and not the Women And their Reason is 1. Because it is not permitted to a woman to speake in the Church 1 Cor. 14.34 how then shall they Sing 2. Much lesse it is permitted to them to Prophecy in the Church 1 Tim. 2.11 12. And singing of Psalmes is a kind of Prophecying One answer may at once remove both these scruples and withall cleare the Truth It is apparent by the scope and context of both those Scriptures That a woman is not permitted to speake in the Church in two cases 1. By way of Teaching whether in expounding or applying Scripture For this the Apostle accounteth an act of Authority which is unlawfull for a Woman to usurpe over the man 2 Tim. 2.13 And besides the woman is more subject to Error then the man ver. 14. And therefore might soone prove a Seducer if she became a Teacher 2. It is not permitted to a woman to speake in the Church by way of propounding Questions though under pretence of desire to learne for her own satisfaction but rather it is required shee should aske her husband at home 1 Cor. 14.35 For under pretence of Questioning for learning sake she might so propound her Question as to Teach her Teachers or if not so yet to open a doore to some of her own weake and erroneous apprehensions or at least soone exceed the bounds of womanly modesty Neverthelesse in two other cases it is cleare a woman is allowed to speake in the Church 1. In way of subjection when shee is to give account of her offence Thus Peter Questioned Saphyra before the Church touching the price of land sold by her and her husband which her husband had concealed by his lye And shee accordingly spake in the Church to give answer to his Question Acts 5.8 2
Edition of the Psalmes Object 4. What delight can the Lord take in such Praises of himselfe where sinfull men or the Man of sinne hath an hand in making the melody Answ. God delighteth that his will should be obeyed at least he abhorreth that his will should be disobeyed though by sinfull men 1 Sam. 15.22 23. Since God commandeth all men in distresse to call upon him and all men in their mirth to sing his Praise what is mortall sinfull man Dust and Ashes that he should forbid what God hath commanded God knoweth how to allow yea and to reward what is his own when yet he taketh no pleasure in the sinfull manner of performance of any Dutie God tooke notice of Ahabs humiliation and rewarded it with respite of temporall judgements though he tooke no pleasure in his sinfull hypocrisie 1 Kings 21.27 28 29. And yet they that had an hand in making the Melody of the English Psalmes whether in old England or New were men of a better spirit then Ahab But I can but marveile why you should put in the man of sinne as having any hand at all in making this Melody For neither the man of sinne by whom I suppose you meane Antichrist nor any Antichristian Church have had any hand in turning Davids Psalmes into English Songs and Tunes or are wont to make any Melody in the Singing of them yea they reject them as Genevah Gigs And they be Cathedrall Priests of an Antichristian spirit that have scoffed at Puritan-Ministers as calling the People to sing one of Hopkins Jiggs and so hop into the Pulpit God keepe all Anti-Psalmists from the like Antichristian Spirit They that have been in Antichristian Churches can tell you that Popish Churches are not wont to sing Davids Psalmes translated into verse in their own Countrey Meeter but they onely sing the Prose of Davids Psalmes in Cathedrall Notes Which how farre your selfe close withall I leave to your selfe to consider CHAP. XI Of Reading the Psalmes in order to Singing THe last scruple remaining in the māner of singing Concerneth the order of singing after the Reading of the Psalmes For it is doubted by some and concluded by others that reading of the Psalmes is not to be allowed in order to singing We for our parts easily grant that where all have books and can reade or else can say the Psalme by heart it were needlesse there to reade each line of the Psalme before hand in order to singing But if it be granted which is already proved that the Psalmes to be ordinarily sung in Publique are Scripture-Psalmes and those to be sung by the body of the Congregation Then to this end it will be a necessary helpe that the words of the Psalme be openly read before hand line after line or two lines together that so they who want either books or skill to reade may know what is to be sung and joyne with the rest in the dutie of singing It is no unwarrantable invention of man brought into the worship of God to make use of such meanes which the light of Nature teacheth us to be either necessary or convenient helpes either to the hearing or understanding of what it said in the worship of God Scaffolds erected in Meeting houses are inventions of men no expresse precept nor example in Scripture calleth for them and yet the light of Nature easily suggesteth it that they helpe to hearing and so to edification in as much as they draw multitudes of people to sit within the Ministers voyce That which helpeth the very outward sence of hearing helpeth also knowledge and understanding and so edification And therefore no man taketh exceptions at Scaffolds as inventions of men though they be used to helpe forward Gods worship and spirituall edification because they are not brought in nor used for spirituall meanes immediately but remotely so farre as they are fit to helpe the outward sence of hearing and so understanding Of like use is reading in order to Singing It giveth the People to heare and so to understand what is to be sung that so they may joyne with the rest in singing of the Psalme and by Singing be stirred up to use holy Harmony both with the Lord and his People Object 1. The Scripture mentioneth no ordinary reading in any Church but that which is joyned with interpertation Answ. 1. The Scripture doth expresly mention Baruch to have read the word in a Church Assembly without adjoyning any interpretation to it Jer. 36.6 7. Answ. 2. As Preaching of the word is an Ordinance so reading the word in order to Preaching is an Ordinance also In like sort as singing of Psalmes is an Ordinance so reading the Psalmes in order to singing is allowable also Answ. 3. It is mentioned in Scripture that the children of Israel did all joyne in singing the Song of Moses at the Red Sea Exod. 15.1 Now it is not credible that they who were bred and brought up in bondage were brought up to reade It were much if one of a thousand of them could reade If most of them could not reade how could they joyne in singing that Psalme unlesse some or other read or pronounced the Psalme to them Answ. 4. Though it be true that the Church of Israel had such an Ordinance amongst them that after the reading of the Law or the Prophets some or other of the Priests or Levites or Prophets were wont to expound the same to the people Acts 13.15 15.21 Neh. 8.7 8. yet the very reading of the word it selfe was also an Ordinance though no Exposition followed Deut. 31.11 12 13. Deut. 27.14 to 26. Object 2. The Scripture prescribeth not what Officer shall performe this act to reade the Psalme in order to singing Answ. The Scripture prescribeth this as it doth many other matters of ordering Gods house to wit under generall Rules It is no where expresly prescribed in Scripture who shall be the Mouth of the rest in the publique Admonition or Excommunication of an Offendor yet by generall Rules it may easily be collected That publique dispensations of the Church doe ordinarily pertaine to the publique Officers of the Church Any of the preaching or ruling Elders may warrantably goe before the people in putting the words of the Psalme into their mouths Object 3. This reading of the Psalme doth hinder the melody the understanding the affection in singing Answ. If a mans prejudice against reading doe not hinder himselfe Reading hindreth none of these not melody for the Reading is not in the art of singing but in the pause nor the understanding for it helpeth such as cannot reade or want Books to understand what is to be sung which otherwise they could hardly perceive nor the affection for when the melody is not interrupted and the understanding furthered the affection is rather helped then hindred or if it be hindred lay the fault where it is rather in a coy or cold heart then in a distinct and intelligent Reading CHAP. XII Answering the