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
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-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
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
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
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 songsâ—nto the Lord But suppose there be many words of Christ and of his Prophets that are fit matter for spirituall reâ—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
deliverances from Saul or the deliverance of the Church from Aegypt or Babylon or from other enemies may justly own and beare that Title For when David acknowledgeth and professeth that in his Songs the Spirit of the Lord spake by him and that his word was in his tongue 2 Sam. 23.2 What Spirit of the Lord was that but the Spirit of the Lord Jesus And what are then such Songs but the Songs of the Lambe through whose Redemption the Church and Saints enjoy all their deliverances And surely the Song of the Lambe recorded in Revel. 15.3 4. seemeth evidently to point at sundry Psalmes of David out of which it was compiled and collected and which therefore were suitable and fit to be sung upon occasion of their victory over the Beast especially with respect and reference to those speciall sentences which were fetched from thence though with some small variation such as is wont to be found in all the Scriptures of the New Testament quoted out of the old Rev. 15.3 Great and marvellous are thy works Lord God Almightie Just and true are thy wayes Thou King of Saints And ver. 4. Thou onely art Holy Who shall not feare thee O Lord and glorifie thy Name For all Nations shall come and worship before thee For thy Judgements are made manifest Psal. 86.10 Thou art great and doest wondrous things thou art God alone Ver. 8. Among the Gods there is none like unto thee nor any works like thy works Psal. 111.2 The works of the Lord are great Ver. 4. And Wonderfull Ver. 7. The works of his hand are truth and judgement Psal. 71.22 O thou Holy One of Israel Psal. 86.9 All Nations whom thou hast made shall come and worship before thee O Lord and glorifie thy Name Psal. 9.16 The Lord is knowne by the Judgement which he executeth Psal. 64.9 All men shall feare and shall declare the worke of God For they shall wisely consider of his doings In as much therefore as these who got the victory over the Beast are said to have sang the Song of the Lambe and this Song of the Lambe is expresly fetched from severall words of praise to the Lambe in severall Psalmes of David One of these two things if not both will from hence justly be deduced 1. Either this That any of those Psalmes of David may be sung to the praise of the Lambe out of which those words of praise are fetched as when the people of God are said to have praised God with such a word in a Psalme it is meant they sung the whole Psalme as 2 Chron. 5.13 20.21 Ezra 3.11 all of them pointing at Psalme 136. Or else secondly That it may be lawfull upon speciall and extraordinary occasions to compile a spirituall Song out of Davids words of praise dispersed in severall Psalmes of David and other Psalmists in Scripture and to sing them composed together as a Psalme of praise unto the Lord And both these willingly admit For these are still the divine Meditations and spirituall expressions of the holy men of God in Scripture which God hath prepared for the setting forth of his own glory Object 7. As the Apostle writing to Timothy about Prayer in generall and prescribing no forme of prayer it is therefore justly argued that we are to use no set formes of Prayer at all So the same Apostle exhorting the Churches to sing and not prescribing any formes of Psalmes hence it followeth that he alloweth not the singing of Davids Psalmes And whatsoever Arguments strike against stinted formes of Prayer strike against all formes of Psalmes also as stinting and quenching the Spirit c. Answ. 1. It is not true that the Apostle exhorting to Sing doth not prescribe any formes of Psalmes For in the same Texts where he doth exhort the Churches and people of God to sing he doth direct them also to sing Psalmes and Hymnes and spirituall Songs which are the expresse titles of the very formes of Psalmes endited by David and Asaph as hath been shewed above Neither can it be truly said that he alloweth not the singing of Davids Psalmes Unlesse it might be truly said that the Psalmes of David are neither Psalmes nor Hymnes nor spirituall Songs Answ. 2. The Scripture putteth a manifest difference between these two set formes of Prayer and set formes of Psalmes also between set formes devised and prescribed by men and set formes appointed by God Set formes of Prayer the Lord did never ordinarily prescribe unto his people neither in the old Testament nor in the New but set formes of Psalmes no man doubteth were ordinarily prescribed in the old Testament and wee suppose in the New also in the Texts alledged Againe set formes devised and appointed by men I will not deny to be justly rejected by the true meaning of the second Commandement but God that forbad us to make to our selves any Images or imaginations and inventions for worship did never forbid himselfe to devise and appoint for us what forme of worship himselfe pleased either in the old Testament or in the New And therefore what ever Arguments strike against set formes of Prayer invented and prescribed by men there is none of them strike against set formes of Psalmes appointed by God Neither can it with any colour be pretended that the Psalmes of David being devised and appointed by the Holy Ghost himselfe should either stint or quench the Spirit unlesse it might be thought that Gods own Ordinance to convey and quicken and enlarge the Spirit should become an impediment and restraint to the Spirit Object 8. The edification of the Church and body of Christ under the New Testament ought to be carried on by the personall and proper gifts of Gods Spirit Eph. 4.7 8.11 16. 1 Pet. 4.10 11. Rom. 12.4.6 1 Cor. 12. But in singing of Psalmes of David there is no more personall gift manifested then there is in reading a stinted forme of Prayer Answ. These Scriptures prove that God hath given the gifts of the Spirit for the edification of his Church and that they who have received the gifts of the Spirit should employ them to the edification of the Church And some of those Scriptures prove also that they who haue received any gifts though outward gifts of wealth and honour should improve and employ them to the good of the Church But none of them prove that all the edification of the Church should be carried on by the personall and proper gifts of the present members of the Church For then the Church should not be edified now in these dayes by the gifts of the pen-men of Scripture whether Apostles Prophets or Evangelists which is expresly repugnant to some of the Scriptures alledged by you For in Eph. 4.8 to 13. and in 1 Cor. 12. it is expresly said that God gave Apostles Prophets and Evangelists for the edifying of the Church till the whole body of Christ be perfected at the day of his comming And least you should dreame
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
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
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 sâ—ngular conceit in this Point That all Letters in the writings of the old Testament were typicall â—yping out the Law written in our hearts and therefore 〈◊〉 â—â—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 â—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 â—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 consâ—lt with Brethren without setting up any Idoll or forestalled Imagâ—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