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
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
manner but what nature and art may attaine unto There is no exercise of any spirituall gift held forth in it as is in all other administrations which Christ hath ordained 2. Besides as such a singing is not a gift of Christ so neither doth it tend to the glory of Christ The Church not edified by it else a Pagan singing with us might edifie the Church 3. From both these it appeareth That such singing of Psalmes tendeth to the dishonour of Christ seeing it holdeth forth externally no more then what a carnall man a man out of Christ yea a Pagan might expresse Answ. 1. Singing of Psalmes holdeth forth as much of Christ externally as reading of the Word or as the hearing of it read or preached or as the falling downe upon our knees in prayer and saying Amen in the end of it Fot though the Word when it is publiquely read ought also to be opened after the reading yet the very reading of it is it selfe an Ordinance and is not without a blessing to the faithfull reader or hearer of it â—o more then other Ordinances Or else there would be some Ordinances of God like unto humane Ceremonies empty and beggarly Answ. 2. Morall duties even in Pagans may edifie the Church as Abimeleths reproofe of Abraham and Sarah Gen. 20. Pro. 9 10. Answ. 3. Singing of Psalmes is accompanied and blessed of God by his grace with many gracious effects above nature or art As 1. It allayeth the passions of melancholy and choler yea and scattereth the furious temptatians of evill spirits 1 Sam. 16.23 Whence also is helpeth to asswage enmity and to restore friendship and favour as in Saul to David It was not the sound of Davids Harpe that could have this power either over the evill spirit or over the sinfull passions of Saul himselfe if the sound of the Harpe had not been quickned and enlived as it were by a spirituall song and by the Spirit of God breathing therein 2. Singing of a spirituall song prepareth to prophecy by ministring the Spirit 2 King 3.15 Whilest the Minstrell played the hand of the Lord that is his Spirit came upon Elisha The Minstrells playing if it had not been accompanied with a spirituall song it could not have conveyed such a spirituall blessing In 1 Sam. 10.5 6. they could not be said as there they be to have prophecied with Harpes and Violls unlesse they had sung some holy songs together with their playing on Instruments For Prophecy is an unterance onely of the word of God and of the things of God contained in it which Instruments without voyce cannot doe Nor had their playing with Instruments been a means of conveying the Spirit to Saul had not their voyces concurred and sung with their Instruments 3. Singing of Psalmes honoureth God with our glory Psal. 108.1 Psal. 57. â— 8. Where Davids glory being distinguished not onely from his Harpe but from his heart it cannot fitly be understood of any other member but his tongue by which he was wont in singing to glorifie God Object These gracious effects and fruits of singing Psalmes doe plead as much for singing and playing with instruments as for singing with voyces Answ. 1. This last effect of singing to the glory of God with our glory is peculiar onely to singing with our tongues Answ. 2. Suppose it were true that these effects of singing Psalmes did plead as much for singing and playing with Instruments as singing with voyces yet evident it is that singing with voyces had the preheminence as that which uttering the word of God did chiefly utter the Spirit of God breathing in it And withall evident likewise it is that it is no impeachment to an Ordinance that the outward dispensing of it may be performed by nature and art but notwithstanding that it may be accompanied of God with a spirituall blessing Answ. 3. Singing with Instruments was typicall and so a ceremoniall worship and therefore is ceased But singing with heart and voyce is a morall worship such as is written in the hearts of all men by nature As to pray in distresse so when we are mercy and have cause of solemne thankesgiving unto God then to sing Psalmes which the Holy Ghost by the Apostle James approveth and sanctifieth Jam. 5.13 Or suppose singing with Instruments were not typicall but onely an externall solemnitie of worship fitted to the solace of the outward sences of children under age such as the Israelites were under the Old Testament Gal. 4.1 2 â— yet now in the growne age of the heires of the New Testament such externall pompous solemnities are ceased and no externall worship reserved but such as holdeth forth simplicitie and gravitie nor is any voyce now to be heard in the Church of Christ but such as is significant and edifying by signification 1 Cor. 14.10 11 26. which the voyce of Instruments is not Answ. 4. It is an honour to Christ and to his grace not onely when we hold forth spirituall gifts but also when wee performe Christian duties And duties performed in Faith without which prayer it selfe is not accepted they goe not without a spirituall blessing though Nature and Art might performe the same for the outward worke The Trayling of the weapons of the Israelites and their Military March both in silence and shouting about the walls of Jericho was no greater worke externally then carnall men and Pagans might have performed as well as Israelites but this being done by Israelites in faith and obedience to Gods command it was mightie through God to cast downe the high and strong walls of Jericho Josh. 6.13.14 15 16 20. And the Apostle looking at this and the like Precedents setteth forth Faith as that which is prevalent and effectuall in both Testaments howsoever the worke or worship be externall Heb. 11.30 In like manner is it with the reading of the Word and the hearing of it as also the silent joyning in Prayer and concluding it with Amen though all these be such duties as Nature and Art may performe the outward worke of them yet when the people of God doe performe the same in the faith of Christ and in the obedience of Gods command they find a gracious blessing of God Yea carnall and prophane persons and Pagans though they cannot expect the like blessing from their empty outside performances yet they sometimes taste more sweetnesse and enlargement therein then flesh and bloud could imagine 1 Sam. 10.5 6. Saul joyning with the Prophets in their holy melody found another Spirit coming on him which also argueth by the way that the joyning of prophane and carnall hypocrites in such spirituall songs doth not evacuate the blessing of God to his people but rather reach forth some spirituall blessing though common to such carnall hypocrites Object It may be in the old Testament such an outward worship as Nature and Art could accomplish might be allowed and blessed of God But now in the New Testament as God is a
whether the Psalmes of David and Asaph and such other Hymnes and spirituall Songs endited by the Prophets and recorded in Scripture be appointed by God to be ordinarily sung in Christian Churches or whether laying aside Scripture-Songs we are to sing onely such spirituall Songs as shall be endited by the personall but ordinary gifts of any ordinary Officer or member of the Church The former wee hold to be the Truth others the latter The Reasons of our Faith and Practise are these 1. Taken from the Commandement or exhortation of the Apostle Ephes. 5.19 Be you filled with the Spirit saith he speaking to your selves that is one to another in Psalmes and Hymnes and spiritual Songs singing and making melody in your harts to the Lord To the like purpose is his CoÌ„mandement and exhortation to the Colossians Chap. 3. ver. 16. Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalmes and Hymnes and spirituall Songs singing with grace in your hearts to the Lord In both which places as the Apostle exhorteth us to singing so he instructeth us what the matter of our Song should be to wit Psalmes Hymnes and spirituall Songs Now those three be the very Titles of the Songs of David as they are delivered to us by the Holy Ghost himselfe some of them are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is Psalmes some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is Hymnes some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is Songs spirituall â—ongs Now what reason can be given why the Apostle should direct us in our singing to the very titles of Davids Psalmes if it were not his meaning that we should sing them Yea either we must exclude the Psalmes of David from the name of Psalmes and Hymnes and spirituall Songs or else we must be forced to acknowledge that we are exhorted to sing them as well as any other CHAP. V. BEfore we proceed to any further Reasons of the point let us first by the helpe of Christ cleare the Objections against this The Objections are many and some of them seeme more weighty and some more light let us unpartially and evenly by the Lords guidance weigh them all in the Ballance of the Sanctuary Object 1. If Paul had meant Davids Psalmes or Scripture-songs it had been an easie matter to have named Davids Psalmes or Scripture-songs as David himselfe named his songs the Psalmes or Songs of David when he delivered them to the chiefe Musitian and to his company to be sung Answ. 1. It may as justly be said if Paul had meant to exclude Davids Psalmes or Scripture-songs it had been as easie to have excluded them by name and to have limited them onely to such Psalmes and Songs as the Spirit should suggest unto their hearts Answ. 2. The Apostle expresly nameth Psalmes and Hymnes and spirituall Songs and they three are the very expresse Titles of the Psalmes in the Psalme-Booke Now why he should direct them to the very Titles of Davids Psalmes yet not meane the Psalmes that beare those Titles can a good conscience give a good reason for it Answ. 2. When David gave his Psalmes and Songs to the Musitians in Israel it was meete he should set his name to them or by some other marke make it appeare that the Psalmes were inspired and delivered by a Prophet of God But after the Book of Psalmes was generally knowne and received to be of divine inspiration as other Oracles of God the Psalmes are as usually alledged in the New Testament without the name of David as with it Luk. 24 44. Asts 13.33 Object 2. The Psalmes here committed to the spirituall Singers to be sung are the words of Christ which are to dwell richly in us Col. 3.16 But the Psalmes dedicated to the sonnes of Corah were the words of David and Asaph And so the Holy Ghost calleth them Not but that the words spoken by the mouth of David and Asaph where the words of Christ but that the words which are to be the spirituall songs of the Saints wherein they are to teach one another and to sing unto God they are words spoken to the heart by the voyce of the Spirit of Christ Besides the word of Christ is properly the Gospel by way of eminency in way of opposition to the Law given by Moses Answ. 1. The words of David and Asaph as they were the words of Chtist in the mouth of David and Asaph so they were the words of Christ also in the mouths of the sonnes of Corah or any other Singers in the Temple If any of them did not sing them with the Spirit of Christ as well as David and Asaph spake and penned them by the Spirit of Christ it was a sinfull defect in them but not in the word it selfe nor in the godly Singers of the Temple such as Heman and Jeduthun and others who were spirituall and holy men and sang them with melody in their hearts as well as in their voyces And it will be alike sinfull defect in the New Testament in such as sing the Psalmes of David to sing them without some measure of the Spirit of David For the Apostle expresly requireth that wee should sing with grace in our hearts But if the words of David and Asaph be the words of Christ and be sung of the Church with grace in the heart wee demand whether this act of the Church be not an act of Faith and of the obedeince of Faith to the word of Christ in that Text of the Appostle Answ. 2. It is an unsafe and unsavoury expression to speake of the words of David and Asaph as if they were onely the words of Christ in the mouths of spirituall Singers For if they were not the words of Christ in the mouths of carnall Singers also then the holy Scriptures were not the word of Christ if they be read by a carnall reader So the unbeliefe of man shâ—ll make the faith of God of none effect yea the word of God not to be the word of God Answ. 3. Let it be considered in the feare of God whether the words of David and Asaph sung with grace in the heart unto God be not as truly and properly in the Apostles sence the word of Christ as any Song endited by the private gift of any Saint of God now living If so then the Apostle encourageth us to sing the Psalmes of David and Asaph with their Spirit If not then there be Christians now that are carried by a more infallible Spirit then the Prophets were in old time And yet Paul speaketh of the Saints now as led by the Spirt of God Rom. 8.14 But Peter speaketh of the Prophets then as carried {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by the Holy Ghost 2 Pet. 1.21 Which putteth this difference that such as are led by the Spirit may erre but such as are carried by the Spirit are carried and lifted
SINGING OF PSALMES A GOSPEL-ORDINANCE OR A TREATISE WHEREIN Are handled these Particulars 1. Touching the Duty it selfe 2. Touching the Matter to be Sung 3. Touching the Singers 4. Touching the manner of Singing By JOHN COTTON Teacher of the Church at Boston in New-England LONDON Printed for J. R. at the Sunne and Fountaine in Pauls-Church-yard and H. A. at the Crowne in Popes-Head-Alley 1650. OF THE SINGING OF PSALMES CHAP. J. Propounding the severall Questions about it and handling the First TO prevent the godly-minded from making melody to the Lord in Singing his Praises with one accord J meane with one heart and one voyce Satan hath mightily bestirred himselfe to breed a discord in the hearts of some by filling their heads with foure heads of scruples about the Duty 1. Touching the Duty it selfe of singing Psalmes with lively voyce whether there be any such Worship at all now to be allowed and practised in the dayes of the New Testament 2. Touching the matter to be sung whether Scripture Psalmes penned by David Asaph Moses Solomon Hezekiah Habakkuk Zachary Simeon Deborah Mary Elizabeth or the like Or songs immediately indited by some personall spirituall gift of some Officer or Member of the Church 3. Touching the Singers If vocall singing may be allowed Who must Sing 1. Whether one for all the rest the rest onely saying Amen or the whole Congregation 2. Whether women as well as men or men alone 3. Whether carnall men and Pagans as well as Church-members and Christians 4. Touching the manner of singing Whether the Psalme may be sung either 1. In Meeter Devised 2. In Tunes Invented 3. In Order after the Reading of it For the first Question wee lay downe this Conclusion for a Doctrine of Truth That singing of Psalmes with a lively voyce is an holy Duty of Gods Worship now in the dayes of the New Testament When we say singing with lively voyce we suppose none will so farre misconstrue us as to thinke wee exclude singing with the heart For God is a Spirit and to worship him with the voyce without the Spirit were but lip-labour which being rested in is but lost labour Isa. 29.13 or at most profiteth but little 1 Tim. 4.8 But this wee say As wee are to make melody in our hearts so with our voyces also In opposition to this there be some Anti-psalmists who doe not acknowledge any singing at all with the voyce in the New Testament but onely spirituall songs of joy and comfort of the heart in the word of Christ 1. Proofe for the Truth The first proofe for the truth is taken from the Commandement of the Lord by Paul who instructeth and exhorteth the Ephesians To speake one to another in Psalmes and Hymnes and spirituall Songs {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. Ephes. 5.19 And so in Col. 3.16 Teaching and admonishing one another in Psalmes Hymnes c. which cannot be done without lively voyce And so in 1 Cor. 14.15 16. The Apostle commandeth the Church of Corinth that such as sing in the Church should not onely sing in the Spirit but with understanding also that is not onely with their own understanding for all that sung with the Spirit did so but with the understanding of the hearers that so he that occupied the place of the unlearned might be edified and say Amen at such giving of thankes Whence it followeth unavoydably That singing of Psalmes is not onely a making of melody to the Lord with inward grace in the heart but also with lively and audible voyce which is the point in Question Obâ—ect 1. This place in the Corinths maketh nothing to the cause in hand For these Corinthian Psalmes were not the Psalmes of David nor sung by the whole Congregation much lesse in Meeter and Tunes devised by men as ours be but they were spirituall songs immediately inspired and endited by the Holy Ghost and sung onely by him that received that gift as the Spirit gave him utterance Answ. Neither did wee alledge the place to prove the singing of Davids Psalmes by the whole Congregation in such like Meeter and Tunes as ours be These poynts doe all of them belong to the other Questions which follow to bee handled God willing â—n their place But to this purpose we alledge the place That singing of Psalmes in the New Testament is to be dispensed in Christian Churches not onely with inward grace in the heart making melody to the Lord but also with outward audible lively voyce which is the very point in hand and which this commandment of the Apostle doth clearely demonstrate 2. Object The Apostle to the Ephesians and Colossians doth not say Sing one to another in Psalmes but speake or preach one to another or in other wordâ— Teach and admonish one another The Psalmes dwelling in their hearts they were to dispense them in a way of Teaching and Admonishing But as for singing hee maketh no mention of that untill he came to teach them the manner of dispensing the words of Christ unto God in the end of the verse And then indeed hee teacheth them to sing in the Spirit making melody with grace in the heart unto God Answ. Such as tremble at the word as the framer of this objection professeth himselfe to doe they should rather bow their â—udgements and practise to Scripture and language then bow the â—ence of Scripture to their owne conceptions against the language of Scripture It is one thing to speake one to another in Psalmes and Hymnes and spirituall songs as is done in singing another thing to preach and teach one another out of Psalmes and Hymnes and spirituall Songs It is true they were to Teach and admonish one another out of the Psalmes and the scope of Paul will reach that But if Paul had only meant that to wit That they should teach and preach one to another out of the Psalmes he would not have said Speake yee one to another in Psalmes or with Psalmes but out of the Psalmes or from the Psalmes for such is the language of the Holy Ghost in expressing such a duty Paul is said to have expounded and testified and perswaded the Jewes out of the Law of Moses and out of the Prophets Acts 28.23 So Philip is said to begin to Preach Jesus to the Eunuch {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from that Scripture in Isaiah or at that Scripture Act. 8.35 He did not Preach Jesus to him in speaking that Scripture Object If that speaking of the Ephesians one to another in Psalmes did not hold forth their expounding and preaching in Psalmes one to another but onely the bare reading or singing the letter of the Psalmes This were such a service wherein there in nothing of Christ held forth externally I speake not of the matter of the Psalmes which is full of Christ as other Scriptures but of the outward manner of dispensing it There is nothing held forth in the singing of it after the usuall
100.1 Make a joyfull noyse unto the Lord all yee Lands and vers. 2. Come before his presence with singing All yee lands implieth the Nations of the Gentiles as well as of the Jewes which pertaineth to the times of the New Testament So that now all are exhorted to sing before the presence of God with a lowd noyse or voyce So Psal. 95.1 O come let us sing unto the Lord let us make a joyfull noyse to the rock of our salvation And ver. 2. Let us make a joyfull noyse unto him with Psalmes Which Psalm the Apostle himself interpreteth to be meant of the times of the Gospel Which is the more to be observed because the Psalmist exhorting to the holy and reverent performance of the ordinary duties of the Sabbath he mentioneth first thankesgiving in singing of Psalmes with a loud voyce and the Reasons thereof vers. 1. to 5. And then solemne Prayer with the reasons thereof vers. 6 7. and then faithfull attention to the preaching of the Word on that day not hardning their hearts against it through unbeliefe in the end of ver. 7. and vers. 8. to 11. To day if yee will heare his voyce harden not your hearts And this day the Apostle interpreteth to be meant not of the 7.th day of rest from the Creation nor of the day of rest wherein Joshua gave the people inheritance and rest in Canaan but of the day of rest in the New Testament Heb. 4.3 to 9. Whence the Apostle inferreth That there is remaining to us another Sabbatisme or day of rest now in the dayes of the Gospel different from the seventh day of rest kept in regard of Gods rest from the Creation and different from the day of rest in Joshuahs time but the day of rest remaining to us he declareth to be that day wherein the Lord Jesus entred into his rest And that was our Lords day which David so long before foretold should be celebrated with solemne Prayer preaching and hearing the Word and singing of Psalmes and that with a joyfull noyse Object 1. Though David exhorteth all Lands to sing to the Lord with a loud noyse it doth not appeare wee should make such a manner of loud noyse as our forme of singing is no more then such a loud noyse as was made in Davids dayes with ten stringed Instruments for so the Lord was to be praised I doe acknowledge from these Texts That it is the duty of all those who are called to the knowledge of the Truth when they doe come before the Lord not to come before him with sorrow and sadnesse and with a dejected spirit but with a singing or else they dishonour the Lord Jesus the spirituall chiefe singer author of their new Song But although this prophecy doth foretell of the joyfull approaching of the spirituall worshippers before the Lord yet it bindeth them no more to make such a noyse as the singing booke teacheth then the trees are to clap their hands as Isaiah prophecieth or as the new Converts are bound to come with externall singing when they come to joyn themselves with the Church Isai. 51.11 And as for such a manner of noyse as is made in our mixed Assemblies the Psalme speaketh nothing to it Answ. The manner of noyse which is made by singing in our Assemblies it pertaineth not to the present Question in hand and therefore we referre it to the sequell The Question now is whether in the dayes of the New Testament we are to sing the praises of God with a loud voyse or noyce And for this we alledge beside the Text in Isaiah the Prophecies of David who foretelleth and exhorteth all Lands at least the Churches and people of God in all lands To make a joyfull noyse unto the Lord to make a joyfull noyse unto him with Psalmes to come before his presence with singing Psal. 100.1 2. Psal. 95.1 2. Yea but this bindeth us no more to make such a manner of loud noyse as our forme of singing is then to make such a loud noyse as was made in Davids dayes with ten stringed Instruments for so the Lord was to be praised Answ. So the Lord was to be praised Praised with ten stringed Instruments When was he so to be praised In Davids dayes True And therefore it was the dutie of all the people in any land that became Proselytes to the Church of Israel in the dayes of David and during all the time of the Temple worship to come before the Lord not onely with the loud noyse of singing Psalmes but of playing with Instruments But after the dayes not onely of David but of the Temple and that worship be past in the day when our Jehovah the Lord Jesus hath entred into his rest in the day of our Lord when he commandeth us not to harden our hearts but to heare his voyce to fall downe and worship before him in prayer both which are to be performed every Lords day he then commandeth us to come and sing unto the Lord to make a joyfull noyse to the rock of our salvation and to make a joyfull noyse unto him with Psalmes Psal. 95.1 2. Here is now no mention of making a joyfull noyse with Instruments but with Psalmes And therefore the making a joyfull noyse with Psalmes doth still continue even on our Lords dayes when making a joyfull noyse with Instruments continueth not but is laid downe in silence save onely so farre as it is kept alive in the antitype the affections of our hearts our Praecordia making melody with the songs and professions of our lips and with the gracious and peaceable conversation of our lives When you acknowledge it to be the dutie of such as are called to the knowledge of the Truth to come before the Lord not with sorrow and sadnesse and with a dejected spirit but with singing What singing doe you meane If you meane onely the gracious rejoycing of the heart that indeed though it be requisite to avoyd hypocrisie yet it is not compleate to reach the full extent of the dutie the dutie of making a joyfull noyse with Psalmes Our chiefe Singer of whom you speake when he set the Lord and his own death and resurrection before his face which he was to undergoe for our sakes he was not onely glad in his heart but his glory also that is his tongue rejoyced in singing a Psalme at his last Supper Psal. 16.8 9. with Math. 26.30 And therefore it will be a discord from the practise of our chiefe Singer and so a dishonour to him if our hearts sing with joy but our glory to wit our tongues be mute with silence Say not then as you doe We are no more bound to make a loud noyse with our voyces then the trees are to clap their hands as Isaiah prophecieth or then the new Converts were to come with externall singing of Psalmes Isai. 51.11 For in so saying you will not avoyde the authoritie of the Commandement nor the necessitie of
that dutie of singing For when God redeemed his people out of the Captivitie of Babel not onely their hearts the hearts of them who were returning to Zion were filled with rejoycing but even their tongues also with singing Psal. 126.1 2. And though the Trees cannot be said in proper speech to clap their hands for they have no hands to clap yet common sense will easily tell you that there is a Mataphor either in clapping of hands or in the trees If trees be taken properly then clapping of hands is put by a Metaphor for the flourishing fruitfulnesse of the trees of the field which by the blessing of God is wont to follow the prosperitie of the Church in such aboundance that their boughes and branches shall clap and dash themselves and their fruite one upon another whereby as by hands they reach forth refreshing and food to the children of the Church But if Trees be put by a Metaphor for trees of righteousnesse as the Saints are so called Isa. 61 3. then they shall clap their hands and shout for joy and sing aloud expressing externall signes of comfort to behold and consider the wonderfull goodnesse of the Lord to themselves and their brethren And so in the same verse Isai. 55.12 when the Mountaines and hills are said to break forth before the Saints into singing if there be not a Metaphor in singing then Mountaines and hills are put by a Metaphor for Princes and men of high degree as Psal. 72.3 which shall give example to others in holy rejoycing and particularly in singing praises to the Lord So that these Texts in Isaiah which you thought might excuse you from singing with the voyce which David exhorted to be done with a loud voyce they will not exempt you at all from this duty but rather bind you the stronger to it And therefore looke as when David saith I cryed to the Lord with my voyce Psal. 3 4. 77.1 a man shall detract from his meaning that shall say he cryed onely to God with his heart So when David exhorteth the Gentile Churches to make a joyfull noyse unto God with Psalmes you doe detract in like sort from his meaning when you make his meaning to be not that wee should sing unto God with our voyces but that we should onely make melody to him with grace in our hearts Such detracting from the Word is alike disallowed and accursed of God as is adding to the Word Object 2. Singing of Psalmes with the voyce is but a type of singing Psalmes with grace in the heart Answ. 1. No Scripture speaketh of it as a type nor doth any evidence of reason so declare it 2. You might as well say that Praying with the voyce was a type of praying with the heart and so is now abolished 3 If singing of Psalmes with a loud noyse had been a typicall worship David would not have exhorted us to the practise of it on the Lords day of the New Testament Psal. 95.1 2.7 4. Christ and his Apostles would not have used it in the Lords Supper which is a feast of the New Testament Mat. 26.30 nor would Paul and Silas have used it in prison among the Gentiles Acts 16.25 5. The light of Nature which is never wont to teach us types and shadows doth as well teach us to praise God in singing with our tongues in times of our rejoycing as to cry to God with our voyces in times of our distresses CHAP. IV. Propounding the second Question Stating it and Prooving it THe second Question about singing of Psalmes concerneth the matter of the Psalmes to be sung for there be some who doe not scruple singing with the voyce as the former sort did but singing of the Psalmes of David now in these dayes of the New Testament As conceiving Davids Psalmes were penned for Temple worship during the Paedagogy of the old Testament But now in the dayes of the New Testament when God hath promised to powre out his Spirit upon all flesh now the whole worship of God should be carried on not by set formes of Psalmes no more then by set formes of Prayer bâ—t by personall spirituall gifts whereby some one or other of the members of the Church having received a Psalme by the enditement of the Spirit he singeth it openly in the publique Assembly of the Church and the rest of the Brethren say Amen to it in the close But touching the persons of those who should sing it pertaineth to the third Question This second Question chiefly concerneth the matter to be sung whether the Psalmes of David or some Psalme or Hymne endited by the personall gift of this or that member of the Church Wherein we hold and beleeve 1. That not onely the Psalmes of David but any other spirituall Songs recorded in Scripture may lawfully be sung in Christian Churches as the song of Moses and Asaph Heman and â—than Solomon and Hezekiah Habacuck and Zachary Hannah and Deborah Mary and Elizabeth and the like 2. Wee grant also that any private Christian who hath a gift to frame a spirituall Song may both frame it and sing it privately for his own private comfort and remembrance of some speciall benefit or deliverance Nor doe we forbid the private use of an Instrument of Musick therewithall So that attention to the Instrument doe not divert the heart from attention to the matter of the Song Neither doe we deny but that in the publique thankesgivings of the Church if the Lord should furnish any of the members of the Church with a Spirituall gift to compose a Psalme upon any speciall occasion hee may lawfully be allowed to sing it before the Church and the rest hearing it and approving it may goe along with him in Spirit and say Amen to it When Christ ascended up on high to sit upon his throne of glory looke as Princes are wont to doe in the day of their Coronation Spargere Missilia Donaria so did he powre out his gifts abundantly on all sorts gifts of Miracles Healing Tongues Psalmes And the Churches were willing when they saw such speciall gifts of the Spirit powred out to make use of them as occasion served Whence it was that sundry of the members of the Church of Corinth as they had received a gift of Psalmes and tongues from the Lord Jesus so they had allowance from the Church â—o imploy their gifts to the publique edification of the Church But as such gifts now are not ordinarily bestowed which were at first given chiefly for admiration and conviction of Infidels 1 Cor. 14.22 so we would not call upon men now to preferre their ordinary common gift as more fit for the publique edifying of the Church before the extraordinary gifts of the holy men of God in Scripture who by the Spirit were guided to prepare spirituall songs suitable to all the conditions and affections and temptations of the Church and people of God in all ages So then the Question is
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
of new Apostles to be raised up in every age the Holy Ghost telleth us the Church of the Jewes at their last conversion shall be built upon the foundation of the Lambes twelve Apostles Rev. 21.14 The twelve Apostles of the Lambe shall have a fundamentall influence in the rearing and building of the Church of the Jewes not by their resurrection to life againe in those dayes but by the power of the Spirit breathing in their gifts and writings And as Abel being dead yet speaketh Heb. 11.4 and that to edification So the Apostles though dead speake also and David being dead speaketh and singeth likewise to the edification of the body of Christ till we come to sing Hallelujahs in heavenly glory Say not these writings of the Apostles and Evangelists of David and the Prophets doe not speake to the edification of the Church but as they are expounded and applyed by the spirituall gifts of the Ministers and people of God in each age For the very reading of them is an Ordinance of God and no Ordinance of God is empty and beggarly and destitute of the Spirit which is the vanitie of mens traditions and may not be imputed to any of Gods Ordinances Neither ought you to say That in singing the Psalmes of David there is no more personall gift manifested then there is in reading a stinted forme of Prayer For 1. in reading a stinted forme of prayer there is no gift of the Spirit at all manifested but rather as I conceive a manifest breach of the second Commandement of God which is a grieving of the Spirit But in singing of the Psalmes of David there is a gift of the Spirit manifested even the gift of obedience to the command of the Apostle And that is the personall gift of him that singeth And secondly all the treasures of the gifts of the Spirit breathing in the Psalmes of David are likewise manifested in the reverent and holy singing of them You might more truly have said there is no more personall gift of the Spirit manifested in singing the Psalmes of David then in reading the Psalmes of David because either of both those duties are alike acts of obedience to Gods Commandement But if you had so said your objection had answered it selfe Object 9. Many of Gods people now have gifts to compose spirituall Songs as well as carnall Poets to make carnall Sonnets or as drunkards that make Songs of Gods people Now every one that hath a gift is to administer it by Christs Command 1 Pet. 4.10 And if any for want of experience of such a gift in themselves should question it they may consider the promise of powring out the Spirit in a more plentifull measure now in the dayes of the New Testament then in the old Answ. 1. Though many of Gods people have gifts to compose spirituall Songs as well as carnall Poets carnall Sonnets and Drunkards prophane Sonnets yet that will not argue that the spirituall Songs which many of Gods people have gifts to compose are fit to be sung in the publique holy Assemblies of the Saints no more then the carnall and prophane Sonnets of drunken Poets are fit to be sung in civill Assemblies Let drunken carnall Poets sing their carnall Sonnets in their Tavernes and Ale-houses and such of Gods people as have received a gift to compose a spirituall Song fit for their private solace sing it in their private houses But every spirituall Song fit for private solace is not fit to be sung in the solemne Assemblies of the Church for publique edification no more then it is fit for every private Christian who hath a gift to compose a spirituall prayer to utter and powre forth the same in the publique Congregation of the Church Answ. 2. It is more then probable that many of the people of God in the old Testament had gifts to compose spirituall Songs besides David and Asaph and yet unlesse their gift were carried along by an infallible Spirit they were not received among the Songs of the Temple Answ. 3. Suppose that spirituall Songs composed by an ordinary gift might be received among the publique Songs of the Congregation yet will it thence follow that the Church shall be bound to sing onely such Songs and deprive themselves of the Psalmes and Hymnes and spirituall Songs of David and Asaph which were composed with a farre larger measure and power of the Holy Ghost Answ. 4. It is readily granted that as every man hath received a gift so let him administer and dispense it according to the Text alledged 1 Pet. 4.10 But yet in Christs way every private gift is not fit for publique Administration nor every publique gift fit to be administred to the shouldring out of a greater gift then it selfe Answ. 5. If such as want the experience of such a gift of spirituall Poetry in themselves should be encouraged to expect it from the promise of powring out the Spirit on all flesh in the dayes of the Gospel Acts 2.17 they might as well looke for the gifts of tongues and healing and miracles For it is the same Spirit though not the same measure which is there promised to be powred out upon all flesh Let every man administer the gifts of the Spirit according to the measure which he hath received within his own line Object 10. But the Lord is as full of the Spirit now to helpe us to endite Psalmes as in the dayes of David and Asaph And it seemeth a dishonour to Christ to dispense his word by reading and singing without the exercise of the glorious and various Administrations of the spirituall gifts of the New Testament Answ. 1. The Lord is as full of the Spirit now and as able to furnish us with a Propheticall Spirit now to endite Propheticall Scriptures as he did furnish the Prophets in the old Testament But yet God thought it no dishonour to Christ to leave us the Scriptures of the old Prophets for our edification in the New Testament as well as in the old It is the same Spirit of the same Christ that spake by the Prophets of the old Testament and speaketh in the Saints of the New And it is no dishonour to Christ to dispense his word and to guide the body of his Church as well by the unity of the same Spirit as by the variety of the divers gifts of the Spirit now And though we doe not exercise the glorious and various Administrations of the spirituall gifts of the New Testament in the enditing of New Psalmes no more then in the enditing of new Scriptures Yet wee can neither sing the old Psalmes of David nor read the old Scriptures of the Prophets acceptably to God nor comfortably to our selves without the exercise of the gracious and various spirituall gifts of the New Testament Object 11. Wee have examples in the New Testament of exercising personall gifts as well in singing as in praying and Prophecying 1 Cor. 14. Which Epistle is directed to all
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
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
Objections brought from the ancient Practise of the Primitive Churches OBject 1. That practise which was anciently used in the Churches immediately after the Apostles times is most probable to be nearest the constitution of the Apostles and that practise which followed a great while after it is most probable to be furthest off as the water is purest and clearest nearest the fountain and runneth more troubled and muddy afterwards Now the practise of singing Psalmes which were made by the faithfull was first in use For those Psalmes which the Primitive Christians used before day in the time of Persecution wherein they sang Praises to Christ their God as Pliny writeth to Trajan they are said to be made of the faithfull These were in use even in Johns time after he was called from Banishment after Domitians death to order the Churches which practise also continued about three hundred yeares wherein there was more purity in Doctrine and Discipline as useth to be under Persecution then afterwards Answ. 1. This Syllogisme falleth short of Truth in both the Propoâ—â—tions For it is not alwaies true that the practise which was used in the Churches immediately after the purest times is nearest to their constitution as the water is purest and clearest next the fountaine and that which followeth a great while after it is furthest off As water neare the fountaine may fall out to be troubled and so become lesse cleare and pure then in his running course further off The night following the day though it be nearest to the day yet it is more darke then the day following after though it be further off from the day before The Elders and People that lived in the dayes of Joshuah they served the Lord but when that Generation were gathered to their Fathers there arose another Generation after them which knew not the Lord and they did evill in the sight of the Lord and served Baalim Judg. 3.7 to 11. Paul forewarneth the Elders of Ephesus He knew that after his departure grievous Wolves should come in amongst them not sparing the flocke Acts 20.29 30. And Eusebius complaineth out of Hesesippus That after the Apostles times the Church did not long remaine a chast and undefiled Virgin Histor. Eccles. lib. 3. cap. 26. 2. Neither is it true that the practise of singing Scripture-Psalmes followed a great while after the Apostles times as if the faithfull had onely made use of their own personall gifts in compiling Psalmes for the first three hundred yeares For it is evident that in the next Century after the Apostles times the Church did as Tertullian testifieth Apologet Chap. 39. Deo canere either de Scripturis Sanctis or de proprio ingenio that is either out of the holy Scriptures or out of their own gift Yea and Pliny himselfe which is all the Testimony you alledge of the Churches practise for three hundred yeares he doth not expresse what Psalmes they sang whether out of the holy Scriptures or out of their own gift or that any one alone did sing but that they did Carmen Christo quasi Deo dicere suo invicem Plin. Epist. lib. 10. Epist. 97. Which Tertullian and others expresse they did Caetus antelucanos habere ad canendum Deo Christo Apologet. cap. 2. They met before day to sing Praises to God and Christ and to confederate Discipline 3. Though they had made use of their personall gifts more then they did in the times of the Primitive Persecutions during the first three hundred yeares yet that would not argue they neglected the use of Davids Psalmes much lesse would it incourage us to neglect the use of Davids Psalmes now During the times oâ— those bloudy Persecutions as the sufferings of the Saints abounded so did their Consolations through Christ abound also As God honoured sundry of them with miraculous gifts so especially with a large measure of spirituall joy in the Lord which might furnish them with more enlargement of heart to compile Psalmes to set forth his Praise then God is wont to bestow in more peaceable times 4. Though sometimes they sang Scripture-Psalmes and sometimes spirituall Songs by personall Gifts yet both sorts evidence the judgement and practise of those times touching vocall Singing They did not onely make melody to the Lord with Grace in their hearts but with Songs also in their mouths Yea Justin Martyr who flourished within fiftie yeares after the Apostles time or whosoever was the Author of those Questions and Answers ad Orthodoxes amongst his works though he speak of Musicall Instruments as utterly unfit for Church Assemblies yet simple singing with the voyce he much magnifieth as that which stirreth up the heart to spirituall joy and holy desires as that which subdueth the passions and concupiscences of the flesh as that which scattereth the evill suggestions of spirituall enemies as that which watereth and refresheth the soule to fruitfulnesse in good Duties as that which stirreth up courage and constancy in wrestlings for the Truth and as that which giveth some medicine to all the griefes which befall a man through sad and sorrowfull Accidents in this life Justin in Answ. to Q. 107. 5. After the three hundred yeares after Christ were expired yet not long after the times of Persecution returned in the dayes of Julian the Apostata when the Christians of Antioch together with the women and children sang such Psalmes of David as cursed and reproached Heathen Idolls and Idolaters Socrates Eccles. Histor. lib. 2. cap. 16. in Gn. cap. 18. Theodoret expresseth by name Psal. 115. Psal. 68. Histor. Eccles. lib. 3. cap. 17. 6. Although before the three hundred yeares were expired wee reade in Eusebius that one Nepos though a Millenary was well respected as for other good gifts and works so for divers Psalmes and Hymnes composed by him which some brethren did willingly use a long time after yet wee suppose that was such a practise as your self would not allow to sing set formes of Psalmes invented by men and to continue to sing them after their departure and in the meane time to refuse set formes of Psalmes endited by the Holy Ghost as if the Psalmes endited by an extraordinary measure of the Spirit were more uncleane then the Psalmes endited by the common gift of an Ordinary Elder or Brother Object 2. Samosatenus the Heretick who denyed the Diety of the Lord Jesus was the first that within those first three hundred yeares opposed this singing by personall gifts Answ. Not out of respect to Davids Psalmes but to avoyd the Hymnes which did set forth the Glory and Godhead of Christ and to bring in Psalmes which did set forth his own Heresie and therewith his own Praises as Eusebius testifieth Eccles. Hist. lib. 7. cap. 24. in lat cap. 30. in gr. Object 3. The practise of singing Davids Psalmes was a later invention brought into the Church of Antioch by Flavianus and Diodorus And hence this custome was taken up by Ambrose and
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