Singing of Psalms a Gospel Ordinance, Chapter 5
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 onelyonly 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 onelyonly the words of Christ in the mouths of spirituall Singers. For if they were not the words of Christ in the mouths of carnall Singers also, then the holy Scriptures were not the word of Christ, if they be read by a carnall reader. So the unbeliefe of man sh…ll make the faith of God of none effect; yea the word of God, not to be the word of God.
Answ. 3. Let it be considered in the feare of God, whether the words of David and Asaph, sung with grace in the heart unto God, be not as truly and properly (in the Apostles sence) the word of Christ, as any Song endited by the private gift of any Saint of God now living? If so, then the Apostle encourageth us to sing the Psalmes of David and Asaph with their Spirit: If not, then there be Christians now, that are carried by a more infallible Spirit, then the Prophets were in old time. And yet Paul speaketh of the Saints now, as led by the Spirt of God, Rom. 8.14. But Peter speaketh of the Prophets then, as carried (foreign) 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 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 onelyonly 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 onelyonly 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 onelyonly to the Booke of Psalmes, and to none else of all of the Bookes of the Prophets or Apostles. Againe, if Paul called the words of all the Prophets, Psalmes and Hymnes and spirituall Songs, why then did not the Prophets in their own language pen them with musicall accents, as well as the Psalmes of David and Asaph?
Besides, if the words of all the Prophets were spirituall Songs, why then did the Prophets themselves finde the Bookes of their own Prophecies bitter in their bellies? Rev. 10.10. There be many words of the Prophets, that are more fit matter for humiliation and mourning before the Lord, then fit to be sung as spirituall songs …nto the Lord. But suppose there be many words of Christ, and of his Prophets, that are fit matter for spirituall re…oycing (as indeed all the Doctrines and promises of Grace be) yet what warrant have wee to sing them, as in some Cathedrall Churches and Colledges, the Bible-Clerks doe sing their Chapters out of the old and New Testament?
Answ. 2. Whether the words of Christ in the Gospel, or in the Prophets, be spirituall Songs or no, yet if the Psalmes of David be also the words of Christ, if they likewise dwell in our hearts, and if they be spirituall Songs too, then it will unavoydably follow, That the same word of the Apostle that commandeth us to sing Psalmes and Hymnes and spirituall Songs, commandeth us also to sing the Psalmes of David and Asaph unto the Lord, unlesse you will say that the Psalmes of David and Asaph, (though dwelling in the heart,) are neither Psalmes, nor Hymnes, nor spirituall Songs, howsoever the Holy Ghost entitle them by such names. How then can you say, that to sing rhe Prophecies of David, doth not yet appeare to be a worship of God commanded or taught in holy writ? As for our common manner of singing of them, wee shall have occasion to speake to that hereafter.
Object. 5. Davids Psalmes considered, not as Scriptures divinely inspired, but as spirituall Songs seeme to be appropriated to the Temple-worship. 1. Because they are appointed to be sung by proper Officers and Musicall Instruments, belonging to the Temple, as appeareth by the Titles of severall Psalmes. 2. Because neither Christ, nor the Apostles in their writings used them at all, otherwise then as the other writings of Moses, and the Prophets, for instruction and illustration, teaching us how to use the same. Those Psalmes therefore as Songs, being proper to that service of the Temple, are abolished with the Temple worship.
Answ. 1. Both these Reasons are too slender to confine Davids Psalmes to Temple-worship. For 1. Though some of Davids Psalmes were appointed to be sung by the Officers and Musicall Instruments of the Temple, yet not above one part of three, considering the length of the 119. Psalme. There be an hundred and fiftie Psalmes in all, and of all these not above 57. are appointed to be sung by the Officers and Instruments of the Temple: and Psalme 119. is none of them; so that two parts of three are free from any expresse reference to the Temple.
2. The matter of some Psalmes doth evidently argue, they were not appointed to be sung alwayes in the Temple; or at least did agree more properly to other times then those, wherein the Temple stood. The 74th Psalme (which was a Psalme of Asaph, but joyned with the Psalmes of David) complained that the enemies had sent Gods Sanctuary into the fire, (as the Hebrew words be) and had defiled by casting downe the dwelling place of hir Name to the ground, ver. 7. The 44th Psalme, though it was committed to the sonnes of Corah, yet surely it was chiefly intended (as Paul applieth part of it) to the times of the New Testament; For I suppose it could never be verified of any times of the Jewish Temple, (first, or second) that ever God gave up the people of Israel as sheepe for meate, to be killed all the day, to be appointed for the slaughter to be sore broken in the place of Dragons, and covered with the shadow of death, when as yet though all this evill was come upon them, they had not forgotten their God, nor dealt falsly in his Covenant; nor their hearts turned backe, nor their steps declined from his way▪ ver. …7. to 23. Paul indeed acknowledgeth this very word to be accomplished in the Saints of the Primitive Churches in the Apostles times, (Rom. 8.36.) but where shall wee finde the like innocency, with the like calamitie met together in the children of Israel, whilest the Temple was standing? And is it credible, the Psalme was confined to be sung in the Temple, where they could not sing it, but with a sad reproofe to themselves for their discord in practise, and yet forbidden to be sung in the Churches of the New Testament, where (in some ages at least) they might sing it, both with heart, and voyce, and practise, all of them keeping holy concent and harmony together?
3. It appeareth by the Titles of such Psalmes as are directed to the Officers and Instruments of the Temple-Musick, That there was something typicall or rudimentall in the manner of singing some of the Psalmes of David and Asaph in the Temple-worship. But this doth no more argue, that the whole service of God in singing Davids Psalmes was typicall or rudimentall, then it will argue prayer to be a typicall and Temple worship, because prayer in the Temple was offered with Incense, and so with the Temple and with the Incense to be abolished. He that will make the Psalmes of David (as they are songs) to be types of the spirituall songs of the New Testament, and therefore now the singing of them to be abolished. He might as well say (with Mr. Smith) that the Letters in the Scriptures of the old Testament, were typicall, (typing out the Law written in our hear…s) and so abolish all reading of the holy Scriptures now in the dayes of the New Testament.
4. As it hath been shewed above, that singing of Psalmes with lively voyce, is not a ceremoniall but a morall dutie, and so continueth now in the dayes of the New Testament; so it may be as truly said, that the singing of Davids Psalmes, and other Scripture-songs, is in like sort not a ceremoniall but a morall dutie; and so of like continuance in the New Testament. The Psalmes of David, and Asaph, and the rest, are as full of holy and lively, spirituall, and evangelicall meditations, and affections, Instruments, prayers, and praises, as any that we can expect to be endited by any Officer or member of the Christian Churches now. Yea it is to be feared that the Psalmes compiled by the devoutest Christians now, would fall short of those of David and Asaph, in spirit and life. How then can we make the Psalmes of David and Asaph ceremoniall types of the spirituall songs of the faithfull in the New Testament, when as types are wont to be more carnall, and worldly, and literall, and lesse spirituall and lively, then the antitypes? But here the antitypes are lesse spirituall and lively then the types.
5. As for that other Reason taken from the practise of Christ, and his Apostles, who in their writings never used the Psalmes of David for spirituall songs as the writings of Moses & other Prophets for instruction and illustration; this is of as small force as the former.
For 1. Writings are not a place or season for the use of spirituall songs. Psalmes are to be used for songs in Church Assemblies, and private Soliloques and Conferences, not in Writings: And yet so farre as Psalmes may be used for songs in writing, Paul so used them in his Epistles written to the Ephesians and Colossians, where he …nstructeth both Churches, …nd in them all others to sing these Psalmes and Hymnes and spirituall Songs. Amongst which these Psalmes of David and Asaph, if the… be not principally intended, yet surely they are plainly included▪ or else they are neither the word of Christ, nor are they Psalmes and Hymnes and spirituall Songs.
2. It is not credible, that Christ never used the Psalmes of David and Asaph for spirituall Songs. For the use of those Psalmes for Songs, was doubtlesse a part of Gods worship whilest the Temple stood. And if Christ had neglected any part of that worship▪ which was then in force, how then did himselfe say, That it became him to fulfill all righteousnesse? Mat. 3.15.
Besides, many things Jesus did and said (and so did the Apostles) which are not written in the Gospel nor Acts nor Epistles, Joh. 21.25. And yet this is said, that he with his Disciples sung an Hymne, Mat. 26.30. And Hymnes is the generall title for the whole Booke of Psalmes; For though it be translated, The Booke of Psalmes, yet every one that knoweth that language, knoweth the word is, The Booke of Hymnes: So that looke, as when in ordinary speech we say, They sung a Psalme, we meane one of the Psalmes of David or Asaph, (unlesse some other be named) because such are wont to be sung in ordinary use; So when the Evangelists say, Christ and his Disciples sung an Hymne, the people of God would not easily understand any other but one or more of Davids Hymnes, because such were wont to be the ordinary songs used in the worship of God. And surely if Christ and his Disciples had sung any other Hymne, then one of these Psalmes of David and Asaph, which were wont to be sung in their Temples and Synag…gues, the Evangelists who are wont to record farre lesse matters in things which pertaine to Gods worship, they would not have omitted the substituting of an Hymne endited for this speciall occasion, in stead of the Hymnes wont to be sung in the end of the Passeover.
The like may be said of Paul and Silas, who are recorded (Acts 16.25.) to have sung an Hymne to God, (for so is the word;) where common understanding would take it for one or more of the Hymnes of David or Asaph, and not any other new invented spirituall song, unlesse some hint in the Text might carry us from the ordinary meaning and use of the word amongst the people of God.
Ob…ect. 6. Wee are called upon by David himselfe to sing New Songs, Psal. 96.1. and oft elsewhere, and such as had gifts then used them for enditing and singing new songs, as Asaph, Heman, Ethan &c. The foure Beasts, Rev. 5.9. and the 144000 followers of the Lambe d…d sing a new Song; as did they also, who had gotten victory over the beast, Rev. 15.3.4.
Answ. 1. There is no estate and condition that ever befell the Church and people of God, or can befall them but the Holy Ghost, as he did fore-see the same▪ so he hath provided and recorded some Scripture-Psalme, suitable thereunto. And these Psalmes being cho…en out suitably to the new occasions and new conditions of Gods people, and sung by them with new hearts and renewed affections, will ever be found new songs. Words of eternall truth and grace, are ever old (as the Gospel is an eternall Gospel) and ever new; as the commandement of love is a new commandement as well as old. As to the new Creature all things are become new, 2 Cor. 5.17, 18. Daily mercies are to him new mercies, Lam. 3.23. &c. Duties of Humiliation, which have been of ancient practise in the Church, are to him, as New wine. But to an old and carnall heart, that lieth under the state of vanitie and corruption of nature, there is nothing new, no new thing under the Sun, Eccles. 1.9.
2. Davids exhortation to sing a New Song, pertained to them in the old Testament, as well as to us in the New. And yet they upon new occasions sang the old Songs of David, and that with, acceptance, 2 Chron. 5.13. 2 Chron. 20.21. Ezra 3.11.
3. Asaph, Heman, and E…han, were men indued with an infallible measure of a Spirit of Prophecy, in enditing those Psalmes, which the Church of Israel received from them. Give us the like men with the like gifts, and we shall receive and sing their Psalmes, as the Church of Israel did the other.
4. The places objected out of the Revelation, admit a further answer, though the former might serve; the new Song mentioned Rev. 5.9, 10. may either be understood metonymically for a Donology or Thankesgiving, which the Saints in the Church should give to Christ upon occasion of his revealing a cleare exposition of the Revelation; or else, if it be understood literally, that they sang that very song, as it is there penned by the Holy Ghost, then it appeareth, that at such a time that Song shall be translated into Number & Meeter, fit to be sung, and shall be sung by the Church, when they shall see such a cleare exposition of the Revelation come to light, as shall provoke them to give glory to Christ, who hath received power to open the booke, and by the same Power hath redeemed his people, and called them to be Kings and Priests unto God his Father. And thus, this place onelyonly sheweth, that it will …e lawfull to sing other Songs, besides those of David and Asaph: but yet such onelyonly, as are penned by an infallible Spirit; or else upon speciall occasion, by men of spirituall gifts, which wee deny not.
The Song of the 144000. followers of the Lambe, it is not expresly said to be a New Song, but as it were a New Song, Rev. 14.3. New to them who had been wont to heare the worshippers of the Beast to sing and rejoyce in their own merits, and superstitious devotions: And new also in respect of the renewed affections, wherewith they sang it: But yet the same ancient Song which the sheepe and Saints of Christ, were wont to sing, even in Davids time, of the righteousnesse of Christ, even of his onelyonly, and of their owne blessednesse in his not imputing their sinnes to them. Thus Davids Psalmes in the spirituall use and sence of them are new Songs, or as it were New Songs, to this day, unto all that are renewed by grace, to looke for their righteousnesse in Christ, and not in the works of the Law; for which David was wont to sing, no flesh living could be justified by them. And though it be said, That no man could learne that Song, but the 144000. who were redeemed from the earth; yet it is not meant of the words and sentences of the Song, but of the spirituall sence and use of the Song, which no man indeed can learne, but they that have felt the grace and power of their Redemption by the Lord Jesus. As no man knoweth the new Name, but they that have received it, Revel. 2.17.
The Song of those who had gotten victory over the beast, (Rev. 15.) is said to be the Song of Moses and of the Lambe, ver. 3. And surely the matter of Moses Song, (Exod. 15.) might justly yeeld fit matter for the like Doxology (or thankesgiving) upon the like occasion: As the like did fall out in the yeare 88. Rome being spirituall Aegypt, Rev. 11.8. And the Pope with his Prelates resembling Pharaoh with his Task-masters, and the Spanish Armado marching forth with the like pride and fury, to bring us backe to the Aegyptian bondage; and the Redemption from them all being alike miraculous; upon which miraculous deliverance, not onelyonly the matter of Moses Song, but the very words also were then fitly used, and still may be for a spirituall Song of thankesgiving unto the Lord, both for that and the like deliverances.
And as for the Song of the Lambe, which those that had victory over the Beast did sing surely all those Songs of David, which celebrate either his own 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 onelyonly 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 hauehave 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 Alehouses, 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 onelyonly such Songs, and deprive themselves of the Psalmes, and Hymnes, and spirituall Songs of David and Asaph, which were composed with a farre larger measure and power of the Holy Ghost?
Answ. 4. It is readily granted, that as every man hath received a gift, so let him administer and dispense it, according to the Text alledged, 1 Pet. 4.10. But yet in Christs way, every private gift is not fit for publique Administration; nor every publique gift fit to be administred to the shouldring out of a greater gift then it selfe.
Answ. 5. If such as want the experience of such a gift of spirituall Poetry in themselves, should be encouraged to expect it from the promise of powring out the Spirit on all flesh in the dayes of the Gospel, (Acts 2.17.) they might as well looke for the gifts of tongues, and healing, and miracles. For it is the same Spirit (though not the same measure) which is there promised to be powred out upon all flesh; Let every man administer the gifts of the Spirit, according to the measure which he hath received within his own line.
Object. 10. But the Lord is as full of the Spirit now to helpe us to endite Psalmes, as in the dayes of David and Asaph. And it seemeth a dishonour to Christ, to dispense his word by reading and singing, without the exercise of the glorious and various Administrations of the spirituall gifts of the New Testament.
Answ. 1. The Lord is as full of the Spirit now, and as able to furnish us with a Propheticall Spirit now to endite Propheticall Scriptures, as he did furnish the Prophets in the old Testament. But yet God thought it no dishonour to Christ to leave us the Scriptures of the old Prophets for our edification in the New Testament, as well as in the old. It is the same Spirit of the same Christ that spake by the Prophets of the old Testament, and speaketh in the Saints of the New. And it is no dishonour to Christ to dispense his word, and to guide the body of his Church, as well by the unity of the same Spirit, as by the variety of the divers gifts of the Spirit now. And though we doe not exercise the glorious and various Administrations of the spirituall gifts of the New Testament, in the enditing of New Psalmes, no more then in the enditing of new Scriptures. Yet wee can neither sing the old Psalmes of David, nor read the old Scriptures of the Prophets acceptably to God, nor comfortably to our selves without the exercise of the gracious and various spirituall gifts of the New Testament.
Object. 11. Wee have examples in the New Testament, of exercising personall gifts, as well in singing, as in praying and Prophecying, 1 Cor. 14. Which Epistle is directed to all the Saints, 1 Cor. 1.2. in all places. And consequently, that Church is to be Precedentiall in dispensing personall gifts in this Ordinance of Singing, as well as in any other.
Answ. 1. The Directions given in that Epistle to the Church of Corinth, we willingly grant are Precedentiall to all the Churches, as well as the Directions given in other Epistles to other Churches. And the Directions there given be, that in dispensing spirituall gifts, Prophecy be preferred before Tongues, nor any Tongues dispensed without interpretation; That order be observed without confusion; That divers may speake without interruption; That no man may speake without subjection; That women be not permitted to speake unto usurpation; That all things be done to edification. And all these Directions are Precedentiall to all such Churches as have received the like gifts. But there is no direction given to the Church of Corinth, or any other, that every man should have a gift of tongues, or a gift of compiling a Psalme; or if he have a gift of compiling a Psalme for his private use by an ordinary Spirit, that then he should present it to be sung before the whole Church, and the Church to say Amen to his Psalme. For the gift of Psalmes, which the Apostle there speaketh of, was not an ordinary gift to compile some spirituall Ditty in verse, but extraordinary, as joyned with the gift of strange Tongues. For it appeareth by the Context, that the gift of Tongues was used by the Members of the Church of Corinth, foure wayes: 1. In speaking mysteries, ver. 2. 2. In prayer, ver. 14. 3. In singing, ver. 15. 4. In thankesgiving, ver. 17. So that the singing there mentioned, was by an extraordinary gift, as the Tongues were, in which it was dispensed.
Object. Indeed the gift of Tongues, wherein these Psalmes seeme to be uttered, was extraordinary, but it doth not follow that the gift of composing those Psalmes was an extraordinary gift, no more then prayer wherewith it was joyned, ver. 15. or Prophecy, ver. 26. Singing Psalmes and Prophecy differing no otherwise then Poetry and Prose; and if it was extraordinary in the Corinthians, wee have no warrant for publique ordinary singing in the New Testament from any example.
Answ. 1. As the gift of Tongues was extraordinary, so was every Ordinance dispensed in it, whether Prayer, or Psalme. or Prophecy, all of them extraordinary, both for sublimity of matter, (in the Spirit he speaketh Mysteries, ver. 2.) and for power and demonstration of the Spirit, and for suddennesse and dexteritie of utterance without previous study, or meditation, as Acts 2.4.11. What though there be an ordinary gift of Prayer and Prophecying, as well as of singing? Yet neverthelesse the Apostles and Prophets had an extraordinary gift of Prayer and Prophecying: and so had those Corinthians also an extraordinary gift (though in lesse measure) of Praying and Prophecying and Singing also.
It is not credible that he who would have new wine put into new Bottles, would powre forth ordinary and common matters in new Tongues, and so raise extraordinary expectation of ordinary things.
Answ. 2. It is an uncouth comparison, to make no more difference between singing Psalmes and Prophecy, then between Poetry and Prose. In Prophecy we open the Scriptures and Counsels of God: in Psalmes we open the Counsels and thankesgivings of our own hearts; In Psalmes we sing to glorifie God; in Prophecy we speake to edifie men; you might with farre more reason and congruitie have said, That Prayer and singing Psalmes differ no otherwise then Poetry and Prose. And yet there is more difference even between them, then so, as the Apostle James noteth, James 5.13.
Answ. 3. When you say, that if the singing in the Church of Corinth was extraordinary, then wee have no warrant for our publick ordinary singing in the New Testament from any example: Neither doth the Argument follow, nor if it did, is it of any force. For though this example of singing in the Church of Corinth was extraordinary: yet that singing of Christ and his Disciples at the last Supper was ordinary, Mat. 26.30. And though there were no example of puhlique ordinary Singing in the New Testament, yet it is enough that there is a precept of publique ordinary Singing given to the Churches, both of the Ephesians, and of the Colossians, Eph. 5.19. Colos. 3.16. And what the Spirit speaketh to those Churches, it speaketh to all.