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A34693 Singing of Psalmes a Gospel-ordinance, or, A Treatise wherein are handled these particulars 1. Touching the duty itselfe, 2. Touching the matter to be sung, 3. Touching the singers, 4. Touching the manner of singing / by John Cotton ... Cotton, John, 1584-1652. 1650 (1650) Wing C6457; ESTC R37666 58,343 75

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whether the Psalmes of David and Asaph and such other Hymnes and spirituall Songs endited by the Prophets and recorded in Scripture be appointed by God to be ordinarily sung in Christian Churches or whether laying aside Scripture-Songs we are to sing onely such spirituall Songs as shall be endited by the personall but ordinary gifts of any ordinary Officer or member of the Church The former wee hold to be the Truth others the latter The Reasons of our Faith and Practise are these 1. Taken from the Commandement or exhortation of the Apostle Ephes. 5.19 Be you filled with the Spirit saith he speaking to your selves that is one to another in Psalmes and Hymnes and spiritual Songs singing and making melody in your harts to the Lord To the like purpose is his Cōmandement and exhortation to the Colossians Chap. 3. ver. 16. Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs singing with grace in your hearts to the Lord In both which places as the Apostle exhorteth us to singing so he instructeth us what the matter of our Song should be to wit Psalmes Hymnes and spirituall Songs Now those three be the very Titles of the Songs of David as they are delivered to us by the Holy Ghost himselfe some of them are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is Psalmes some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is Hymnes some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is Songs spirituall ●ongs Now what reason can be given why the Apostle should direct us in our singing to the very titles of Davids Psalmes if it were not his meaning that we should sing them Yea either we must exclude the Psalmes of David from the name of Psalmes and Hymnes and spirituall Songs or else we must be forced to acknowledge that we are exhorted to sing them as well as any other CHAP. V. BEfore we proceed to any further Reasons of the point let us first by the helpe of Christ cleare the Objections against this The Objections are many and some of them seeme more weighty and some more light let us unpartially and evenly by the Lords guidance weigh them all in the Ballance of the Sanctuary Object 1. If Paul had meant Davids Psalmes or Scripture-songs it had been an easie matter to have named Davids Psalmes or Scripture-songs as David himselfe named his songs the Psalmes or Songs of David when he delivered them to the chiefe Musitian and to his company to be sung Answ. 1. It may as justly be said if Paul had meant to exclude Davids Psalmes or Scripture-songs it had been as easie to have excluded them by name and to have limited them onely to such Psalmes and Songs as the Spirit should suggest unto their hearts Answ. 2. The Apostle expresly nameth Psalmes and Hymnes and spirituall Songs and they three are the very expresse Titles of the Psalmes in the Psalme-Booke Now why he should direct them to the very Titles of Davids Psalmes yet not meane the Psalmes that beare those Titles can a good conscience give a good reason for it Answ. 2. When David gave his Psalmes and Songs to the Musitians in Israel it was meete he should set his name to them or by some other marke make it appeare that the Psalmes were inspired and delivered by a Prophet of God But after the Book of Psalmes was generally knowne and received to be of divine inspiration as other Oracles of God the Psalmes are as usually alledged in the New Testament without the name of David as with it Luk. 24 44. Asts 13.33 Object 2. The Psalmes here committed to the spirituall Singers to be sung are the words of Christ which are to dwell richly in us Col. 3.16 But the Psalmes dedicated to the sonnes of Corah were the words of David and Asaph And so the Holy Ghost calleth them Not but that the words spoken by the mouth of David and Asaph where the words of Christ but that the words which are to be the spirituall songs of the Saints wherein they are to teach one another and to sing unto God they are words spoken to the heart by the voyce of the Spirit of Christ Besides the word of Christ is properly the Gospel by way of eminency in way of opposition to the Law given by Moses Answ. 1. The words of David and Asaph as they were the words of Chtist in the mouth of David and Asaph so they were the words of Christ also in the mouths of the sonnes of Corah or any other Singers in the Temple If any of them did not sing them with the Spirit of Christ as well as David and Asaph spake and penned them by the Spirit of Christ it was a sinfull defect in them but not in the word it selfe nor in the godly Singers of the Temple such as Heman and Jeduthun and others who were spirituall and holy men and sang them with melody in their hearts as well as in their voyces And it will be alike sinfull defect in the New Testament in such as sing the Psalmes of David to sing them without some measure of the Spirit of David For the Apostle expresly requireth that wee should sing with grace in our hearts But if the words of David and Asaph be the words of Christ and be sung of the Church with grace in the heart wee demand whether this act of the Church be not an act of Faith and of the obedeince of Faith to the word of Christ in that Text of the Appostle Answ. 2. It is an unsafe and unsavoury expression to speake of the words of David and Asaph as if they were onely the words of Christ in the mouths of spirituall Singers For if they were not the words of Christ in the mouths of carnall Singers also then the holy Scriptures were not the word of Christ if they be read by a carnall reader So the unbeliefe of man sh●ll make the faith of God of none effect yea the word of God not to be the word of God Answ. 3. Let it be considered in the feare of God whether the words of David and Asaph sung with grace in the heart unto God be not as truly and properly in the Apostles sence the word of Christ as any Song endited by the private gift of any Saint of God now living If so then the Apostle encourageth us to sing the Psalmes of David and Asaph with their Spirit If not then there be Christians now that are carried by a more infallible Spirit then the Prophets were in old time And yet Paul speaketh of the Saints now as led by the Spirt of God Rom. 8.14 But Peter speaketh of the Prophets then as carried {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by the Holy Ghost 2 Pet. 1.21 Which putteth this difference that such as are led by the Spirit may erre but such as are carried by the Spirit are carried and lifted
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
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 I● 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.
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 b●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 ●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 ●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
above themselves by the Holy Ghost and cannot erre and so was David and Asaph 4. Though the words of Christ be the Gospel yet the words of David are not to be shut out of the Gospel for the Gospel was preached to Israel when David and the other Prophets were preached yea and some parts of Moses also Heb. 4.2 Joh. 5.46 Object 3. But if the Apostle had intended to commend to the Churches the singing of the Psalmes and Hymnes and spirituall Songs of David and Asaph what need was there for him to exhort either the Ephesians to be filled with the Spirit or the Colossians to have the word of Christ dwell richly in them for such a service For any small measure of the Spirit and of the Word will suffice to sing the Psalmes of David and Asaph in their words and in the meeter and tunes accustomed But to invent new spirituall Songs fit to teach and admonish the Church would require a full measure of the Spirit and a rich treasure of the word to dwell in us And therefore Paul biddeth the Ephesians to be filled with the Spirit in singing the spirituall songs of the New Testament as drunkards are filled with wine and in the strength and spirits of their wine invent and sing their wanton Sonnets Answ. 1. Paul did exhort them to be filled with the Spirit as drunkards be with wine not that they might invent and sing spirituall Songs as drunkards doe wanton Sonnets for neither doe drunkards filled with wine usually invent Sonnets but sing such as they learned before when they were sober nor doth the Apostle speake of inventing Songs at all either wanton Songs by drunkards or spirituall Songs by the faithfull but onely to be filled with the Spirit as drunkards be with wine that so they might avoyd the riotous and excessive mirth of Drunkards and employ and improve their holy mirth and joy to the singing Psalmes and Hymnes and spirituall Songs for their own mutuall edification and consolation and for holy thankesgiving and praise unto the Lord Answ. 2. Though it doe not require such a full measure of the Spirit nor rich portion of the Word dwelling in us to sing a Psalme invented and penned to our hands yet a full and rich measure of the Word and Spirit will be needfull to performe all those duties which the Apostle in those Texts calleth for For the Apostle calleth to the improvement as of the whole word of Christ unto the teaching and admonishing of one another so of the Psalmes not onely unto those two heads but also besides those unto a further third end to wit unto the singing of them unto Gods praise Now to be able to improve the whole word of God to these two spirituall ends and the Psalmes to all those three spirituall ends doth require a full and rich measure both of Spirit and Word to dwell in us Answ. 3. It will require a full and rich measure both of Word and Spirit to dwell in us to direct and appoint a fit Psalme out of the Booke of Psalmes suitable to the present occasions of singing to Gods praise and to the instruction and admonition of the Church according to the present estate of their affections or afflictions their consolation or conversation in hand Answ. 4. It will require a fuller and richer measure of the Word and Spirit to dwell in us then a carnall heart would imagine even to utter a Song with such grace in the heart as might make melody to the Lord It requires a good measure of the indwelling Spirit and word of God to pray in the Spirit but much more to sing in the Spirit wherein our senses delighted with the melody are apt to steale away our hearts from spirituall fervency Deborah found her heart dull to be awakened so much as to utter the song which shee had prepared by the Spirit for her and Barak to sing together Judg. 5.12 Awake Awake saith shee Awake Awake Deborah utter a song that fourefold ingemination Awake Awake Awake Awake utter a song argueth in the best of Gods servants a deepe drowsinesse of spirit when wee should come to utter a spirituall Song spiritually like as that fourfold ingemination to the Church of Hierusalem to Returne Returne Returne Returne Cant. 6.13 argueth a deepe and strong aversenesse of the Spirit of the Jewes unto Conversion and returning to the Lord Object 4. The Apostle calleth the whole word of Christ dwelling in us Psalmes and Hymnes and spirituall Songs neither doth he limit us to one Prophet more then to another unlesse you will say that the words of Christ in the Gospel or which was prophecied by the rest of the Prophets were not spirituall songs But the Apostle calleth them all Psalmes and Hymnes and spirituall Songs as well as Davids if they dwell in the heart For the words of Christ there to wit in the heart are songs for the Spirit or else they are no songs to any man Therefore as yet to sing the Prophecies of David after our common manner is no worship commanded or taught us in holy Writ Answ. 1. It is a groundlesse Assertion to say that Paul calleth the whole word of God dwelling in us Psalmes and Hymnes and spirituall Songs For why then should the Holy Ghost give that style and Title of Psalmes and Hymnes and spirituall Songs onely to the Booke of Psalmes and to none else of all of the Bookes of the Prophets or Apostles Againe if Paul called the words of all the Prophets Psalmes and Hymnes and spirituall Songs why then did not the Prophets in their own language pen them with musicall accents as well as the Psalmes of David and Asaph Besides if the words of all the Prophets were spirituall Songs why then did the Prophets themselves finde the Bookes of their own Prophecies bitter in their bellies Rev. 10.10 There be many words of the Prophets that are more fit matter for humiliation and mourning before the Lord then fit to be sung as spirituall songs●nto the Lord But suppose there be many words of Christ and of his Prophets that are fit matter for spirituall re●oycing as indeed all the Doctrines and promises of Grace be yet what warrant have wee to sing them as in some Cathedrall Churches and Colledges the Bible-Clerks doe sing their Chapters out of the old and New Testament Answ. 2. Whether the words of Christ in the Gospel or in the Prophets be spirituall Songs or no yet if the Psalmes of David be also the words of Christ if they likewise dwell in our hearts and if they be spirituall Songs too then it will unavoydably follow That the same word of the Apostle that commandeth us to sing Psalmes and Hymnes and spirituall Songs commandeth us also to sing the Psalmes of David and Asaph unto the Lord unlesse you will say that the Psalmes of David and Asaph though dwelling in the heart are neither Psalmes nor Hymnes nor spirituall Songs howsoever the Holy Ghost
generall title for the whole Booke of Psalmes For though it be translated The Booke of Psalmes yet every one that knoweth that language knoweth the word is The Booke of Hymnes So that looke as when in ordinary speech we say They sung a Psalme we meane one of the Psalmes of David or Asaph unlesse some other be named because such are wont to be sung in ordinary use So when the Evangelists say Christ and his Disciples sung an Hymne the people of God would not easily understand any other but one or more of Davids Hymnes because such were wont to be the ordinary songs used in the worship of God And surely if Christ and his Disciples had sung any other Hymne then one of these Psalmes of David and Asaph which were wont to be sung in their Temples and Synag●gues the Evangelists who are wont to record farre lesse matters in things which pertaine to Gods worship they would not have omitted the substituting of an Hymne endited for this speciall occasion in stead of the Hymnes wont to be sung in the end of the Passeover The like may be said of Paul and Silas who are recorded Acts 16.25 to have sung an Hymne to God for so is the word where common understanding would take it for one or more of the Hymnes of David or Asaph and not any other new invented spirituall song unlesse some hint in the Text might carry us from the ordinary meaning and use of the word amongst the people of God Ob●ect 6. Wee are called upon by David himselfe to sing New Songs Psal. 96.1 and oft elsewhere and such as had gifts then used them for enditing and singing new songs as Asaph Heman Ethan c. The foure Beasts Rev. 5.9 and the 144000 followers of the Lambe d●d sing a new Song as did they also who had gotten victory over the beast Rev. 15.3.4 Answ. 1. There is no estate and condition that ever befell the Church and people of God or can befall them but the Holy Ghost as he did fore-see the same so he hath provided and recorded some Scripture-Psalme suitable thereunto And these Psalmes being cho●en out suitably to the new occasions and new conditions of Gods people and sung by them with new hearts and renewed affections will ever be found new songs Words of eternall truth and grace are ever old as the Gospel is an eternall Gospel and ever new as the commandement of love is a new commandement as well as old As to the new Creature all things are become new 2 Cor. 5.17 18. Daily mercies are to him new mercies Lam. 3.23 c. Duties of Humiliation which have been of ancient practise in the Church are to him as New wine But to an old and carnall heart that lieth under the state of vanitie and corruption of nature there is nothing new no new thing under the Sun Eccles. 1.9 2. Davids exhortation to sing a New Song pertained to them in the old Testament as well as to us in the New And yet they upon new occasions sang the old Songs of David and that with acceptance 2 Chron. 5.13 2 Chron. 20.21 Ezra 3.11 3. Asaph Heman and E●han were men indued with an infallible measure of a Spirit of Prophecy in enditing those Psalmes which the Church of Israel received from them Give us the like men with the like gifts and we shall receive and sing their Psalmes as the Church of Israel did the other 4. The places objected out of the Revelation admit a further answer though the former might serve the new Song mentioned Rev. 5.9 10. may either be understood metonymically for a Donology or Thankesgiving which the Saints in the Church should give to Christ upon occasion of his revealing a cleare exposition of the Revelation or else if it be understood literally that they sang that very song as it is there penned by the Holy Ghost then it appeareth that at such a time that Song shall be translated into Number Meeter fit to be sung and shall be sung by the Church when they shall see such a cleare exposition of the Revelation come to light as shall provoke them to give glory to Christ who hath received power to open the booke and by the same Power hath redeemed his people and called them to be Kings and Priests unto God his Father And thus this place onely sheweth that it will ●e lawfull to sing other Songs besides those of David and Asaph but yet such onely as are penned by an infallible Spirit or else upon speciall occasion by men of spirituall gifts which wee deny not The Song of the 144000. followers of the Lambe it is not expresly said to be a New Song but as it were a New Song Rev. 14.3 New to them who had been wont to heare the worshippers of the Beast to sing and rejoyce in their own merits and superstitious devotions And new also in respect of the renewed affections wherewith they sang it But yet the same ancient Song which the sheepe and Saints of Christ were wont to sing even in Davids time of the righteousnesse of Christ even of his onely and of their owne blessednesse in his not imputing their sinnes to them Thus Davids Psalmes in the spirituall use and sence of them are new Songs or as it were New Songs to this day unto all that are renewed by grace to looke for their righteousnesse in Christ and not in the works of the Law for which David was wont to sing no flesh living could be justified by them And though it be said That no man could learne that Song but the 144000. who were redeemed from the earth yet it is not meant of the words and sentences of the Song but of the spirituall sence and use of the Song which no man indeed can learne but they that have felt the grace and power of their Redemption by the Lord Jesus As no man knoweth the new Name but they that have received it Revel. 2.17 The Song of those who had gotten victory over the beast Rev. 15. is said to be the Song of Moses and of the Lambe ver. 3. And surely the matter of Moses Song Exod. 15. might justly yeeld fit matter for the like Doxology or thankesgiving upon the like occasion As the like did fall out in the yeare 88. Rome being spirituall Aegypt Rev. 11.8 And the Pope with his Prelates resembling Pharaoh with his Task-masters and the Spanish Armado marching forth with the like pride and fury to bring us backe to the Aegyptian bondage and the Redemption from them all being alike miraculous upon which miraculous deliverance not onely the matter of Moses Song but the very words also were then fitly used and still may be for a spirituall Song of thankesgiving unto the Lord both for that and the like deliverances And as for the Song of the Lambe which those that had victory over the Beast did sing surely all those Songs of David which celebrate either his own
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
and were choice Singers endued with choice though common singing gifts which made the service most beautifull as men call beauty But the melody of our Assembly compared with theirs hath no outward beauty in it So that if their melody were a Type of ours then the Type is more glorious then the Antitype which is a dishonour to Christ Answ. 1. It is no dishonour at all to Christ that the Type should be farre more beautifull and glorious to the outward man then the Antitype Solomon was a type of Christ and the Temple of Solomon was a type of his body and both Solomon himselfe and his Temple were farre more beautifull and glorious then Christ himselfe to the outward man Isa. 53.2 Yet this was no dishonour to Christ whose beautie and glory was so divine and heavenly in the inner man that all their outward beautie and glory were but dim and darke shadowes to it Answ. 2. Wee doe not say that their melody in the Temple which was made with voyces was a type of our melody made with our voyces and singing the same Psalmes of David and Asaph For though their Choristers were types of the whole Church and their instruments of Musicke were types of the inward affections of our hearts in singing forth the Praises of the Lord to the honour of his name to their own edification Answ. 3. Though their melody might be more beautifull and glorious to the outward appearance as being more artificiall and more musicall yet seeing the Spirit of Grace is more abundantly poured out in the New Testament then in the old if the holy Singers sing with more life and grace of the Spirit our melody is the more beautifull and glorious before the Lord and his spirituall Saints though theirs was more beautifull and glorious in the outward sence Answ. 4. Whether the Scribes and the Pharisees were any of them Musitians of the Temple endued with choice gifts and appointed to that office as you say though wee doe not know it yet neither will we deny it But this we dare say That if they were appointed to sing so now not any choice order of men but all the sonnes of men are commanded to Sing as well as to Pray as hath been shewed above Object 9. Where many sing together as in a great mixt Assembly many sing they know not what and they that doe know what they sing cannot but see that many of the Psalmes which they doe sing are not suitable to their own condition And how then can they sing such Psalmes as Songs of their own Answ. 1. The ignorance of men in discerning the true matter or the right manner of a Dutie doth not excuse them from performance of the Dutie we speake of such morall Duties as the morall Law of God and the Law of Nature requireth to be done What if a man know not what nor how to pray Yet that will not excuse him either from praying himselfe or from joyning with others that are better acquainted with prayer then himselfe So it is here what if many a man know not what nor how to sing to Gods Praise yet that will not excuse him either from singing himselfe or joyning with others that have more spirituall skill in that kinde then himselfe Answ. 2. It is an ignorance of a mans selfe and of the wayes of God to thinke that any Psalme is unsuitable to his own condition For every Psalme setteth forth either the attributes and works of God and his Christ and this yeeldeth me matter of holy reverence Blessing and Praise Or else it describeth the estate and wayes of the Church and People of God and this affecteth me with compassion instruction or imitation Or else it deciphereth the estate and wayes of the wicked and this holdeth forth to me a word of admonition Or else it doth lively expresse mine own affections and afflictions temptations and comforts and then it furnisheth me with fit matter and words to present mine own condition before the Lord But whatsoever the matter of the Psalme concerning God or his Christ the godly or the wicked my selfe or others the good or evill estate of one or other It ever ministreth fit matter and occasion to me of singing forth the Praises of the Lord since the Name of God is to be blessed in all whether it goe well or ill with our selves or others CHAP. X. Of the manner of Singing THe fourth and last head of Scruples remaineth touching the manner of Singing concerning which a threefold Scruple ariseth 1. Whether it be lawfull to sing Psalmes in Meeter devised by men 2. Whether in Tunes invented 3. Whether it be lawfull in Order unto Singing to reade the Psalme The two former of these Scruples because they stand upon one and the same ground may fitly be handled together The judgement of the Churches of Christ in these Points is doubtlesse sutable to their Practise That it is lawful to sing Psalms in English verses which runne in number measure and meeter and in such grave and melodious tunes as doe well befit both the holinesse and gravity of the matter and the capacity of the Singers A double ground or reason may be given hereof The former is this If it be lawfull to translate and turne the Hebrew Bible into English Prose in order to reading then it is lawfull also to translate and turne Davids Hebrew Psalmes and verse into our English Psalmes and Verse in order to Singing But the former of these is a confessed Truth and generally received amongst Protestants except onely Mr. Smith who had a s●ngular conceit in this Point That all Letters in the writings of the old Testament were typicall ●yping out the Law written in our hearts and therefore 〈◊〉 ●●ve all reading of the holy Scripture to be abolished under the New Testament But Christ himself commanded his Disciples to search the Scriptures Joh. 5.39 And how shal they search ●hem except they reade them And the noble Beraeans are commanded for searching the Scriptures in the examining of Pauls Doctrine Acts 17.11 12. which how could they have done without reading And wherefore did all the Apostles and Evangelists write the New Testament in Greeke a language of all more generally knowne then the Latine and therefore much more then any other in the world as Tully himselfe testifieth Pro Archiâ Poetâ was it not for this end that the New Testament might be read and generally understood of all Nations And where it was not understood there it might most easily be translated out of a language well knowne unto the severall language of every Nation And as for the old Testament it was translated to their hands out of the Hebrew into Greeke almost three hundred yeares before the Apostles times Yea wherefore did God commit the whole Counsell of his will and word to writing for the edification and salvation of all his people but that it might be read and understood of them all If then it
decent melody But otherwise for their prohibiting of singing of Psalmes composed by private men and the reading of any books in the Church but the writings of the Prophets and Apostles as they doe in Canon 59. that so they might establish the reading of Scripture-bookes and the singing of Scripture-Psalmes It is so farre from superstition that it tendeth rather to preferre divine Institutions above humane Inventions When they interdicted the Psalmes composed by private Christians whom they called Idiots or as we call them in our language simple fooles You are not ignorant that an Idoll in their language signifieth no more but a private man and in the same sence the Apostle himselfe useth it 1 Cor. 14.16 though the Translators turne it unlearned Neither doe Formes of Gods Praise stop the breathing of the lively Gifts of Gods Spirit when the Formes are no other but such as were indited by the immediate Inspiration of the Holy Ghost For when the Psalmes of David and of other holy men of God were commended to the Church of Israel and by them were ordinarily sung in the Temple and elsewhere would you say it did hinder the free passage of the breathing of the lively gifts of Gods Spirit either in the Ministery of the Priests or in the writings and Sermons of the Prophets Surely Elisha found it otherwise 2 Kings 3.15 and the whole Church of Judah As for 666 which you call the fatall figure of Antichrist judge you in your own soule before the Lord whether it doe more savour of an Antichristian spirit for the whole Church to sing the Psalmes of David with one accord or to sing Te Deum or some other Anthem devised by a private spirit one man alone Sure it is as we said before Antichristian Churches doe utterly reject the singing of Davids Psalmes in the Meeter of each Nation in their Mother Tongue yea and do reproach such Psalmes as Genevah jiggs so farre are they off from closing with singing of them as an Invention of their own Object 5. Let no man thinke that the singing of Davids Psalmes is an Ordinance of God because many Christians have found their affections stirred as Augustine also did in the singing of them This doth not justifie this practise no more then it doth Preaching by a false calling because some have found conversion by it no more then it doth the receiving the seale of the Supper in a false Church and that with the Idolatrous gesture of kneeling because some have found quickning and strengthening Grace therein For Gods goodnesse many times goeth beyond his Truth Answ. We cannot say That Gods goodnesse goeth beyond his Truth though sometime he shew a man mercy out of his way For we have the truth of Gods word to testifie that so sometime he doth as Saul found converting grace in going to Damascus to persecute the Saints But this we say that when God doth thus he either convinceth a man of the error of his way before he shew him favour in it as he did Saul or else the way it selfe or Dutie is of God though there be some falling in the circumstance of it Many of Israel that came to the Passeover in Hezekiahs time in their uncleannesse yet they found mercy with the Lord But it was because the Ordinance and Duty was of God the failing was onely in the manner of Preparation to it 2 Chron. 30.18 19 20. But if Micah set up an invention of his own in his house though he may promise himselfe a blessing in some orderly circumstance of it as he did Judg. 17.13 yet let him be sure he shall finde a curse in stead of a blessing according as God hath exprest it Deut. 7.26 It is granted and bewailed that there hath been found some sinfull failings in sundry circumstances of some Ministers callings And yet because the substance of the calling was of God many have found saving blessings in attending on their Ministery And the Lords Supper administred by them being of God though the gesture in which it was received was corrupt the Lord was pleased to accept and blesse what was his owne and to passe by sinnes of ignorance in his people But can it ever be proved that when any practise of Gods worship hath been but an humane and Antichristian invention that it hath been neverthelesse blessed with the communication of spirituall affections and that not seldome and rarely but frequently and usually not to one or two Saints but generally not to the weakest but to the strongest Christians We are verily perswaded no such instance can be given since the world began God is not wont to honour and blesse the wayes of superstition with the reward of sincere devotion But surely God hath delighted to blesse the singing of his holy Psalmes with gracious and spirituall affections not onely in Augustines time in Justine Martyrs before him but from age to age to his Saints usually generally and abundantly so that doubtlesse the servants of God defraud their soules of much spirituall good and comfort who defraud themselves of the Fellowship of this Ordinance But ●ere is the misery of the present age that those Ordinances that men have practised either without the knowledge of the true grounds thereof or without the life and sence of the comfort of them or without the sincere love of them they have therefore afterwards in the houre and power of Temptation cast them aside and so forsaken the holy Institutions of God to embrace please themselves in their own imaginations How much more safe were it for humble and sincere Christians to walke in Gods holy feare and in sence of their own ignorance infirmities and temptations to suspect their own private apprehensions and humbly to beg a Spirit of Light and Truth to lead them into all Truth and meekly to cons●lt with Brethren without setting up any Idoll or forestalled Imag●nation in their hearts before they resolve to runne a by-way to the griefe and scandall of their Brethren It is a Palsey distemper in a member to be carried with a different motion from the rest of the body The Lord heale our swervings and stablish us with a Spirit of Truth and Grace in Christ Jesus FINIS