natural affection only to these that could not pity themselves but from a heavenly strain of love which he bore to these little ones as to the highest professing Disciple and must needs be symbolical to his Churches to take heed how they reject them wholly from any visibie right to the Kingdome of God Christ was to leave the world shortly but he leaves it as a rule to his Disciples 2. Christ laies his hands on them which was used among the Jews as a form of special blessing and in the N. T. for eminent ends 1. For to cure all sorts of diseases by a miraculous power Luk. 4.40 2. For consecration of any to a Divine work and service thus Church Officers were solemnly separated to Christs work as peculiarly fit for it Acts 6.6 Acts 13.3 1 Tim. 4.15 and 5.22 2 Tim. 1.6 3. It was used for confirmation after Baptism and as an outward way whereby the holy Ghost was conveyed and this is the most common use of it in the Acts of the Apostles Acts 8.17 18 19 and 19.6 where those that were baptized had the Apostles hands laid on them and they received the holy Ghost And to this purpose may we apply Christs act to these Infants to confirm the promise solemnly after Baptism For 1. It was ever used except to sick persons after Baptism 2. As it presupposeth Baptism to precede so it 's an outward sign of a special significancy and holds forth as much as if Christ had baptized them for in that outward rite the holy Ghost was conveyed and by laying on of hands others received the holy Ghost as the former Scriptures express and why not in this act of Christ on them Take all the circumstances together and you cannot imagine it to be a complemental act And if this were as an outward sign of their receiving the holy Ghost What should hinder water that Infants should not be baptized seeing they have received the holy Ghost as well as we Acts 10. 47. Christ laid his hands on them Benedictas scilicet manus in quas à Patre suo acceperát omnia bona Coeli Terrae saith a learned Divine on this place He laid those blessed hands on them in which he had received from the Father all good things in Heaven and Earth This act shews 1. That Christ would have some outward visible sign of favour set on such Infants by Churches And Imposition of Hands being one of the choyfest Christ useth that as most proper to shew his Authority 2. That holds forth That if they be capable of imposition of hands they are of an Ordinance of like nature which especially looks at a subject purely passive Ob. If it be Objected Why did not Christ baptize them as well as lay his hands on them if he meant to hint out their right to Baptism Sol. It 's easily answered That Christ baptized none at all but he did that which was an Ordinance usually in those Primitive times administred after Baptism and equal to it as to its dignity and so far above Baptism as it was more extraordinary in its practice And so we may argue from this to Baptism either inclusively or à majori from the greater and I have more from this place to confirm me that if Christ baptized any he would these Infants seeing he shews so much respect to them more then to an grown person and did to them those acts which were equivalent if not supereminent to them then any can have against it Let any that differ from us shew anywhere in the Gospel where Christ laid his hands on any but desperate diseased persons to shew his power or on Infants to shew his love and confirm their antient priviledges or upon any person in this latter sense unbaptized Ob. 2. If it be said This was an extraordinary act of Christ and no ordinary pattern may be drawn from it Sol. I answer Grant it to be extraordinary yet it argues more strongly if Christ used an extraordinary act to shew his affection and love to Infants much more may the Church shew ordinary acts to them 2. Christ shewed this extraordinary carriage the more to check and convince his Disciples for their extraordinary contempt of poor Infants who would not allow them an ordinary interest in visible priviledges And it 's considerable that Imposition of Hands was not an usual Ordinance or administred by any but Christ before the ascension of Christ and the sending of the holy Ghost 3. Though Christs act should be extraordinary in regard of the imitation of that act by us yet he grounds it on an ordinary rule and principle For of such is the Kingdom of God which he laies down as a fundamental rule And this is the least that can be gathered from it That if Christ on this ground set an extraordinary sign on Infants because the Kingdom of God did visibly belong to them we may on the same principle set an ordinary initiating sign on them as visible members of that glorious state as well as on grown visible Professors who are but probable members according to the most judicious charity especially if we will think Christs judgement in such cases equal with our own But lest all this should be thought but a meer outward act of Christs that carried nothing of any inward design of grace he blessed them after all as the fullest expression of his heart and to demonstrate that whatever grace he had should be theirs as others for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies either to speak well of or to any concerning persons or things and thus Christ may be thought to speak much of the state and priviledges of these Infants or else to bless them by desiring for them or communicating to them all sorts of mercies as blessings according to that Eph. 1.3 And what can be more then for Christ to take up Infants in his arms lay his hands on them as an outward sign to consecrate them to himself and to shew their capacity of receiving the holy Ghost and then to bless them which comprehends the communication of all graces and good things And yet we must with scorn poor probable Disciples our selves deny them a little water and think it too much to have them named among the lowest sort of visible Saints when Christ owne them publickly and saith that of such at these is the Kingdom of God and they may have more interest in that Kingdom then these that exclude them but I shall rather believe Christs testimony then any mans froward opinion It 's only a wonder how Saints that have felt Christs bowels themselves and read this Text can be so rigid to Infants of Believers to whom Christ hath been so kind and exemplary in his carriages and stampt such visible characters of his love on even in administration of outward signs To what end should Christ do all this in such a high and peremptory strain of affection if it were not to teach
of the Apostles arguing in it which is most speciall to what we would prove his argument lies in this they have received the holy Ghost as well as we Ergo what should hinder water where there is a qualification there may be an administration of that Ordinance this is grounded on a common principle now if we observe First the Apostle changes the usual expression and faith not Seeing they have believed as well as we but seeing they have received the holy Ghost as well as we What should hinder The argument is from the equivalency of the qualification for whereas he saith all along formerly they believed and were baptized and to the Eunuch Acts 8.37 If thou believest thou maist but here seeing they have received the holy Ghost as well as we this change of phrase shews the qualification not to lie in one term or expression but in the universal equalitie of Gospel manifestation to some one way to some another that if any title in the Gospel can be found properly either by Gods promise or our judgment applicable to any person we may say What should hinder water now to receive the holy Ghost is the largest and most vast expression as to a qualification that ever could be mentioned taking in both real graces and all external gifts and priviledges which are all conveyed by that holy Spirit whether common or special as is before exprest in another Chapter We shall desire on the Apostles account to argue from all these pregnant Texts of Scripture concerning Infants and having the same premises we shall not certainly draw a wrong conclusion when we find the Scriptures giving such titles to Infants and so many special carriages of Christ to them which amounts to as much as is spoken of any that were baptized why may not we say with Peter What should hinder Water as for instance If Infants be in the Covenant that Abrahams promise belongs to them as we have proved What should hinder water If Infants be holy What should hinder Water These which are visible Saints may be baptized but so are the Infants of believers for they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.14 The same name given to denominate all Saints now to be holy is as much as to be a believer as to receive the holy Ghost is made all one with being a believer and what then should hinder water So again when the Gentiles and their posterity are ingraffed into the same root Rom. 11. which is Abraham and the Covenant and the branches holy as the root what should hinder water If Christ was angry when Infants were forbidden to come to him and charged his Disciples to suffer them to be brought who can forbid water especially when Christ took them up in his arms laid his hands on and blessed them which is as much and more then is done in baptism what should hinder water to be cast on them and so we may argue from every place in the former discourse upon this very principle for the Apostle argues neither from precept nor example but from a parallel qualification because they had received the holy Ghost and surely all these places of Scripture concerning Infants will fully amount to make up an equivalent qualification in them to a visible profession of grown persons and so we may argue on the same ground with Peter besides Infants are capable of receiving the holy Ghost as well as grown persons and why not capable of water if they say it is only a visible believer a visible professor that is the subject We answer You see the Apostle useth several expressions about it sometimes actively sometimes passively sometimes if thou believest here seeing they have received the holy Ghost but never saith a visible Saint or a visible believer or one that actually professeth and so may we say seeing the promise is to them seeing they are holy seeing they are called Disciples seeing they had Christs hands laid on them and were blessed seeing they are capable of receiving the holy Ghost what should hinder water Quest If they say still there is no command I answer First there is as much as is said of others that were baptized Secondly there is no command in terms from Christ or his Apostles to baptize professing believers or those that should receive the holy Ghost yet they were baptized Thirdly where there is parallel characters to shew qualification there may be the same outward sign applied on this principle the Apostle reasons in this Scripture it is only to be wondred how so many direct places of Scripture which cannot but sparkle in the consciences of those which are diligent and diving into truth can be so lightly evaded and made nothing of while men pretend to search truth impartially without deceit or guile CHAP. XVIII Wherein is shewed who is to administer this Ordinance of baptism according to the rule of the Gospel AS these that are contrary to Infant baptism are strict and most severe in other circumstances which they think must be in that Ordinance so they are most slight and rude in their considerations and practise as to the administrator of that Ordinance making every male Disciple or any one that can give an occasional word of exhortation the minister of this Ordinance which they do otherwise shut up as in the most holy place and put the very substance of the Gospel in it this is most unsuitable to the Gospel and makes baptism one of the poorest and lowest Ordinances and of no such solemnity seeing every Disciple may baptize another and he that can speak any thing of the Gospel may do such an act But if we trace the rule we shall see that as it is an Ordinance of publick cognizance so it must be administred by a publick Officer who hath received commission authoritatively from Christ and his Church and that it was never administred by any one but he that was either ordinarily or extraordinarily called thereunto begin with Iohn the Baptist so called from his work and designment to the administration of that Ordinance he was extraordinarily called as the prophesies of him witness with the circumstances of his birth and behaviour Luke 1.7 c. Matth. 3.1 2 3. All the time of Christs ministry his Disciples by immediate commission from himself baptized and none else and we all know how they were called and who gave them power When Christ gave up all his power and authority to be continued to the end of the world or his second coming Matth. 28. Go teach all nations baptizing them and gave them their general and publick commission he gave it to these that were to be Apostles and to these that should succeed them in ordinary and as by settled commission not to every one that should be made a Disciple this was a commission to them at large and yet appropriated to such an order without we will say all are commissioned to teach and baptize Afterwards when the Gospel
order of Churches came to be setled and particular instructions given as to the foundation and method of administration in Churches it was never administred by any but those that were for the time extraordinary or ordinary setled Officers of the Church whose names are summed up in 1 Cor. 12.28 29. and 4. Eph. 11. Apostles Prophets Evangelists Pastours and Teachers besides these none have office or power to such administration but only these Those that are the more sober and intelligent sort of our opposites grant us this that the administration of baptism is of publick cognizance and that ordinarily it must be administred by those which are in publick and set office but generally every brother among them of any supposed gift may be a baptizer As for Philip and Ananias who baptized the first was an Evangelist an extraordinary officer as the Apostles raised and inspirited and impowred much after the same manner and if we consult with Acts 8. he had special commission and authority from heaven by a Divine call to perform that act on the Eunuch and so for Ananias who baptized Paul as one of their own judgment saith well he was deputed in an extraordinary manner to that ministery Acts 9. the Lord appearing to him in a vision and these examples cannot be drawn into an ordinary rule without the same circumstances be found usual And it must needs be so that none but one of the setled officers of the Church who is to preach the Gospel may be a baptizer First because it is a Church Ordinance Christ hath now left the keyes to the Church set in the Church successively such persons who are actually to administer all Ordinances in it and if it be a Church Ordinance onely these may administer it who are called to one of these offices in the Church all grant this that it is a Church Ordinance though some take the Church more largely others more strictly Secondly it is an act of power to baptize Mat. 28. All power is given to me in heaven and earth Go teach and baptize now power is conveyed by a speciall commission and call For a man to exercise a gift of knowledge by utterance needs no such solemnity but to baptize it being a sealing of a speciall priviledge to others must come from an office-power and so cannot ordinarily be administred by a gifted Disciple Thirdly there would be no distinction as to power between Apostles Evangelists Pastors and Teachers in administration of any Ordinance and every brother of the Church if their rule stand this is the common confusion of the most of the contrary judgement which utterly overthrowes the other of Gospel Churches CHAP. XIX On Christs being baptized by John when he was about the thirtieth feer of his age whether any thing can be gathered from it against baptiZing of Infants THis is the last plea urged from Christs example that he was not baptized untill about the thirtieth yeere therefore none but growne persons ought to be baptized if there be any force in Christs example To which is answered 1. In generall actings are not alwayes to be our examples for some act he did meerely as Mediatour God-man unimitable by us as to be crucified for our sins some he did out of speciall reason and eminent emergency as to fast forty dayes and nights in the wildernesse with many such like up and downe the Scripture that are no rules to us his personall and representative acts and these which have beene acted upon extraordinary occasion and reason cannot be drawne into practicall rule of example to us 2. If we will take Christs example for a rule in this that he was baptized when so growne up why th n we may as well take Christs practise as our example in the active sense he baptized none therefore none are to baptize the same holds as strong as the other if any say the rule afterwards warrant that so it doth the baptizing of Infants as hath beene formerly proved 3. And more home Christ was a Saint in the wombe he professed his faith from a Childe disputed with the Doctors about Divine things when he was but 12. yeeres old so that he could be baptized with an infallible eveidence at first and yet was not baptized untill such an age hence if we will follow Christs example though men be knowne to be professours and never so godly yet they must not be baptized untill just they come to the same stature and terme of yeares that Christ was baptized in the reason is stronger for the one then the other because Christ though he had such a visible such an infallible right to it yet did abstaine from the practise of it untill just such a time which he chose out as fittest so that the time hath as much force to make an example and bindes as strictly to the observance of it as the generall consideration of him as a growne person upon this account no man must be baptized untill he be 29. or full 30. yeares of age 4. There may be many considerations why Christ was baptized at yeeres 1. That he might enter on his publique ministery with the more greater solemnity of such an Ordinance and have a testimony from heaven to him in that Ordinance which was given The Holy Ghost descending on him in the forme of a Dove Mat. 3. two last verses Now Christs entrance into his publique ministery began imediately after his baptisme how he converst for the most part of the former yeares is very darke in Scripture 2. It might be also because he would give a testimony to John Baptist who though he was designed from the wombe to that worke yet began to act his office but a little while before and had soone done It is a question whether he baptized any considerable time after he baptized Christ but just as Christ did arise in his ministery John fell in his 3. As there is no reason to be given why Christ should live so long and not take on him his publique ministery untill such an age nor may it be urged as such an example to us so there is no reason peremptorily to be given why he was not baptized untill then and so the rule is uncertaine and of no value But this example is contrary to the following rule left for baptizing according to their owne principles For 1. That Ordinance was immediately administred as they after believing and profession Christ was a known Believer and Professour before neither did he make a new profession to John when he came to be baptized but John rather scrupled it as an act too high for him to performe as to such a glorious person Mat. 3. suffer it to be done saith Christ c. It would be a sin for us to delay so long 2. Christs Baptisme was upon no other grounds then ours his to fulfill all righteousnesse in our stead or to wash away unrighteousnesse the filth of the flesh and spirit as an outward
the forme be introduced which makes the Church and that forme is not untill a competent number be Baptized and so Church power must be exercised first without a Church and politicall power without a body It is wonderfull to imagine how these that differ slight and unchurch all the Congregations though made up of the purest and speciallest Saints without mixtures of humane allay and meerely in this principle they are not Baptized in their forme nor plunged under water which with them is onely Baptizing and under this principle Faith and Repentance and the most resplendent graces of the best Saints must lye buryed and no Church if not thus dipt I hope you see the fallacy if not the perfect folly of this position and how Churches stand upon other principles more firme and sure though we would not lose any ornament of the Gospell to adorne this body yet we dare not constitute it of such ingredients A GOSPEL-ORDINANCE CONCERNING The singing of Scripture-Psalms Hymns and Spiritual Songs the lawfulness of that Ordinance LONDON Printed for R. W. and are to be sold at the three Daggers in Fleetstreet 1653. CHAP. I. Concerning the singing of Scripture Psalms Hymns and spirituall Songs the lawfulness of that Ordinance THe next publick controversie which Satan hath raised to disturb the Churches is about the practise of singing Scripture Psalms on purpose to deprive the Saints of the benefit of that soul-raising and heart-ravishing Ordinance by which God is publickly and solemnly praised and the spirits filled with the glory of God and because your hearts may be stablished in every truth and not so easily perswaded to part with such a holy Ordinance I could not but endeavor to clear up this also which you have in this method First that singing of Psalms Hymns and spiritual Songs vocally with the voice and musically is an Ordinance of the New Testament constantly to be practised in the Churches of Christ Secondly open unto you the three expressions Psalms Hymns and Songs wherein they agree and whether there be any difference between them Thirdly shew you that it is the Psalms of David Asaph Heman and the Hymns and spiritual Songs of these holy men which are recorded in Scripture that is the matter ordinarily to be sung Fourthly answer the main objections of the dissenters these are scattered up and down this small Treatise For the first it is clear from Eph. 5.19 he bids them be filled with the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking to one another and in Col. 3.16 Teaching and admonishing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever these be as to the matter of them yet the singing of them is commanded as an Ordinance and a special Ordinance for edification That the Apostle exhorts here to this as an Ordinance is clear First because he speaks to the whole Church and as a publick dutie not appropriated to any Office but as a commandment universal on all Secondly he doth distinguish this Ordinance from that of preaching or teaching doctrinally which belongs to the Officer or occasionally to a gifted brother for he doth not only say as in other places teach and admonish but in Psalms and Hymns and Songs which shews the manner of the teaching and admonishing not in the general but in such a way as by singing with Psalms c. and as Mr. Cotton well observes if the Apostle had meant the ordinary and common way of teaching he would have said teach one another out of the Psalms or from them rather then in or with them which is the usual language of the holy Ghost in expressing such a duty so in Pauls example Acts 28.23 so Philip is said to preach Jesus to the Eunuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that Scripture in Esaiah and surely he would never have added the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following part singing with melodie in your hearts if this teaching and admonishing were not to be discovered in such a peculiar Ordinance To which places we must add that of the 1. Cor. 14.15 16. where the Apostle speaks to the Church as to the orderly administration of that Ordinance 16 17. v. where he speaks of singing as a distinct dutie and to be done in publick before the Church and that phrase of singing with the spirit and with understanding is very emphatical as Divines observe for I cannot sing with the spirit but I must also with understanding but the understanding here must be meant of others who hear me and joyn with me in that act however publick singing was then an Ordinance solemnized in the Church and we shall hereafter see what kind these Psalms were they sung Thus Iames 5.13 If any be merry let him sing Psalmes though this be particular in the Text yet it is of the same consideration with the former and these places hold forth the inst tution singing is an Ordinance and a special one in the Gospel Secondly that it is not only meant of an inward frame of rejoycing but that it is of the voice is most apparent First from the very words of these Texts Speaking to one another teaching one another in Psalms and Hymns c. Now no man can speak to edifie others by inward workings or silent rejoycings 2. Besides the melody to be made in our hearts we must sing with melody which shews not only the inward frame but the outward act and order for melody in the heart were enough to expresse the inward grace but he addes an outward expression Singing with melody in your hearts so that it is with the voice as with the heart 3. Singing in Scripture is ever put in distinction from bare reading or speaking and commonly signifies a modulation of the tongue or expressing any thing musically and in tune and so it is a musical speaking 4. There would be the greatest confusion of Ordinances for preaching and prayer would be made all one with singing nay internal works would be found contrary to outward expressions and if there be any such thing as preaching and prayer and exhortation it must be different from singing even to the most ignorant for no man will say when a man meerly speaks or preaches he sings without his tone do make them call him a singing preacher or talker as too many either out of affectation or custome have given just cause to suspect 5. This is undeniable if there be any such command as to sing it is visible for else no man could at any time be said to sing or not sing it must be an outward act for else we must say we have only souls for that Ordinance and bodies for all the rest 6. All that ever sung in the Gospel as to practice sung vocally Matth. 26.30 They went out and sung an Hymn that must be with an audible voice Acts 16.25 Paul and Silas sung and all heard them and if it be an inward act only who shall know when men sing or think or would they
is the same Psalm only inserted into the body of the Book of the Psalms the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing Psalms And thus the same word in the same verse is exprest by these two words yet hold forth one thing In Esay 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the title of Psal 38.1 Mizmor is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated a Song and in most of the titles one is used for another without distinction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schir which is most usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song yet is also rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm Psal 45.1 and 47.1 And by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hymn Esay 42.10 As for the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tehillim that comprehends fully both Hymns and Songs it is the general title of the Book of Psalms where the variety of them are contained And as some particular Psalms are called in the Greek Hymns or Odes according to the two former words so this word is put at top holding forth the significancy of all the rest and distinguishing the Psalms from all other Books of Scripture as these that know the superscription of that Book understand and it signifies the most universal and full way of praising God especially by singing and it 's exprest by various words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commend or set forth the reputation of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glorifie or discover the glory of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless with many other expressions So in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 145.1 but most especially is this last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word for all Psalms exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hymn as 2 Chron. 7.6 and 23.13 Psal 39.4 2 Chron. 29.30 Psal 21.13 Psal 64.1 and 99.3 where the one word is translated by the other For their conjunction of each of them together in one title of a Psalm is very usual and often inverted The title of Psal 29.1 is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizmor Schir in the Greek Translation it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of a Song or a Song and a Psalm So 64.1 and 47.1 and 86.1 but in 65.1 there the title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Song of a Psalm or a Song and Psalm So Psal 82.1 But unto the title of Psal 75. the 70 Greek Interpreters from whom these words are borrowed in the New Testament do adde all the three together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm to Asaph in or with Hymns a Song to the Assyrians By all which we see and might by many more 1. That there is not such a critical distinction to be made between a spiritual Psalm and a Hymn and Song but that they are put indifferently one for another 2. Having opened the words with their use I hope with advantage to those that know the language of the Hebrew with the Septuagint let us now consider them as the matter to be sung and what these Psalms Hymns and Spiritual Songs are whether Davids Asaphs Hemans and such other which are found in Scripture pen'd by holy men upon special occasions or another of a new composure the former of which I affirm to be an Ordinance of the New Testament 1. These are the titles given solely to Davids Psalms and the other Scripture-Songs which these holy men Divinely inspired breathed forth and left on record And as Mr. Cotton excellently argues What reason can there be why the Apostle should direct us in our singing to the very title of Davids Psalms and other Scripture-Songs if he meant we should not sing these Psalms and Songs Either we must exclude Davids Psalms and the rest from being called Psalms or Hymns or Spiritual Songs or else they must be sung as well as others 2. The names are borrowed from the Greek Translaters of the Old Testament and there is no distinction of them in the New neither can any one tell what they mean but as by their use in the Old Testament Now these names were used there as peculiar characters to express and distinguish the works of David and the rest which were penned to be sung in the Church Let these which are against singing Davids Psalms and of other holy men shew us any one word or syllable in the New Testament where any of these words are taken in any other sense then as they were in the Old and yet we are commanded to sing them in the New on this ground the case would be soone concluded when the question is propounded granting this is a command for singing what shall we sing why Psalmes Hymnes and spirituall Songs how shall we know what these are we must looke in Scripture where these words are used now we finde them nowhere explained so properly as in the Old Testament where they are the usuall titles of Davids Psalmes and the Songs of other Holy men and no other use of them exprest in the New why may not we judge then these are the Psalmes and Hymnes and spirituall Songs we are there commanded for to sing But 3. Come to the New Testament and there when ever Christ or his Apostles speak of Psalmes they refer us to Scripture Psalmes Luke 20.42 Christ saith As it is written in the Booke of the Psalmes that is the 110. Psalme The Lord said unto my Lord sit thou at my right hand in Luke 24.44 when Christ would make an exact division of the Old Testament he divides them into the Law of Moses the Prophets and the Psalmes distinguishing the Psalmes from all other Scripture as a peculiar booke by it selfe And as when we are commanded to read the Law and the Prophets we cannot thinke them to be any other then the writings of Moses and Samuel and the rest of the Prophets in the Old Testament So when we are commanded to sing Psalmes not the Law or the Prophets how can we imagine it unlawfull to sing that part of Scripture which is properly called the Psalmes as the writings of David Asaph c So the Apostle Acts 1.20 speaking of Judas his fall and ruine saith as it was written of him in the Booke of the Psalmes Let his habitation be made desolate c. Psal 69.26 and in the 16. verse saith Peter the Holy Ghost by the mouth of David spake this concerning Judas v. 20. for it is written in the Booke of the Psalmes Acts 2. Acts 25. and 29. in stead of saying as in the Psalmes he saith David speaketh of Christ thus and thus in Psal 16. Acts 13.33 speaking of Christ againe he saith As it is written in the second Psalm and v. 35. As it is written in another Psalm which is the 16. By all which is cleare
is the matter for reading preaching intepretation but he here names that part of the Word which belongs to the duty he enjoynes as a speciall part of that Word which ought to dwell richly in them as to such a duty of singing So that 1. If Psalmes and Hymnes and Songs be part of the word of God then they may be sung 2. If that part of the Word be more properly fitted to the duty commanded then any other it must be so restrained here 3. That it is so appears because he speakes so particularly That the Word might dwell in them richly teaching and admonishing one another not in generall as by Preaching Doctrine or the like but in Psalmes and Hymnes and spirituall Songs which must needs be the great duty in the Text and all before restricted to that 4. Then the Word of God in generall or any speciall Word of God may be said to dwell richly in a person when the spirituall intent sense and meaning of it with the inward spirit and power of it upon all occasions doth appeare in the duties commanded by it and thus you may see the verse in its parts 1. Here is the duty singing 2. The Word of God the matter 3. The specialty of the Word so fitted to the nature of that duty Psalmes Hymnes and spirituall Songs 4. The peculiar way how to be a perfect spirituall Singer it is to have this word dwell in a man and richly having the true sense sweet experience of this word in the heart being upon all occasions able to cull out in the language of Scripture Psalmes Hymnes and Songs suitable to our owne conditions or others If the Apostle had meant here a gift of composing new Psalmes c. as he would not have used the Old Testament language without an explanation so he would not have mentioned the word of God in such a close limitation as in Psalmes and Hymnes and Songs which are exegeticall to the word of God to be sung if he had not intended that part of the Word as fitted for that Ordinance for no man knowes what these expressions hold forth but as they are found in the word of God and as a distinct and eminent part of it It were more proper to say Let the grace of God dwell in you or the goodnesse of God that you may from the sense of it break forth upon all occasions to praises But to name the Word of God and name it with that modification as Psalms Hymns Songs which we all know is a part of it and bid us sing and deny us in his intention for to sing these Psalmes which are part of that Word is too unworthy a reflection on the Holy Ghost and the Pen-men of Scripture And that seemes very strange to affirme that I may not sing that Word of God which is called by the name of Psalmes Hymnes and Songs when this Word must dwell in me richly to that end and use Lastly the singing of these Psalmes Hymnes and Songs as the Word of God is most adapt and proportioned to the particular use the Apostle intended by singing in the Church which was to teach and admonish one another Now no gift of any Saint can be so powerfull and authoritative to teach as the Word of God in these Psalmes which were pen'd by the spirit as a rule to all Saints and their gifts and as the Word of God is made use of severall wayes to teach and admonish so this is one speciall way by Psalmes Hymnes Songs VVhen I sing by a pretended gift I see cause of jealousie that it may be more a fancy then the spirit every man hath cause of suspition from whence it comes and ere I can be satisfied I must compare it with and try it by the Scripture straine of Psalmes Hymnes and Songs But by singing the very words of Scripture with sense and experience I teach both by my holy carriage in the action and the word it selfe commands by its owne authority as when it is read But that I may more clearely open this how that the Word of God in Psalmes Hymnes and Songs is the most fit matter of singing let us view that part of the Word called by these names and see how far it will reach this kinde of edification beyond all that which may come from a present gift to compose matter for such a duty 1. Besides the spirituall elegancy of phrase the inspired style of that part of holy writ which is beyond ordinary with the height of matter of no vulgar composure it having such a standing stamp of Divine authority on it must needes conveigh its sense with more weight and power then any thing from particular invention though assisted by a gift of the spirit which comes but in the second place and cannot be put in any consideration with that authority as the other nor inserted among the heavenly Canons and Scripture rules for Saints to build their faith on or direct their lives 2. The largenesse and comprehensivenesse of the scope of the shortest Psalme is so that it will give matter to study and ponder on and give advantage to enlarge our thoughts and affections on more then any particular gift of any Saint now can be rationally conceived to afford for commonly the best gifts are but an enlargement of the first text and bring forth nothing de novo no new thing and all these Saints with all their gifts must be glad to have recourse to that part of the Word as the rest for the fulnesse of teaching and admonition 3. The variety of matter in these Psalmes c. is so wonderfull that they doe provide before-hand by an eternall wisdome for the conditions of all Saints either personally or mystically that no man sing any thing but if that Word dwell in him richly he may finde a suitable Psalme prepared for him by the foresight and wise and infallible directions of the Almighty and in this the Booke of the Psalmes transcends all other parts of Scripture and may be called the Epitome of the whole Bible In some Scriptures you have little but matter of precept in others little but historicall relations of persons and actions but in the Book of the Psalmes you have the variety of matter contained in all the whole Scripture most suitable to the vast duty of singing praises 1. Matter of all sorts of prophesies referring to the very latter end of the world 2. All sorts of generall and speciall directions either for Faith or Life 3. All sorts of promises fitted to particular conditions 4. All sorts of experiences in what condition a soul may be in either of tryall or triumph either to soule or body 5. All sorts of signes and characters of heavenly motions and frames to God 6. All sort of thanksgivings and prayses for spirituall or temporall mercies with their various discords which makes up the harmony of the whole He is a childe in the Scripture that doth not