Singing of Psalms a Gospel Ordinance, Chapter 12
CHAP. XII. Answering the 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 Propo…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 onelyonly 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 o… 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 onelyonly 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 Augustine: but vehemently opposed by one Hilary a Ruler there, because they sang out of a Booke. Hence Augustine turned a Patron for it, forced thereto rather by the importunity of the people, then of his own accord: as being destitute of weapons out of the word of God for it: and therefore afterwards repented of it, and wished the Custome removed.
Answ. 1. Tertullians testimony alledged above, doth evidently evince, that the singing of Scripture-Psalmes (and so of Davids was in use in the Church, before Flavianus and The…dorus were borne, Apologet. cap. 39. For Tertullian was about 140. yeares before them.
2. The practise brought in by Flavianus and Diodorus, was rather some new fashion of singing Davids Psalmes, then the singing of them. For as Theodoret reporteth it, they were the first that divided the Quire of Singers into two sides, and appointed one side of them to answer the other in the singing of them: and used the same at the Monuments of the dead, and that sometimes all the night long. But these inventions savoured rather of superstition, then of pure Primitive Devotion: though they wrought a good effect upon Theodosius, when Flavianus sent those Songs to be sung at his Table, to moderate his wrath against the Citizens of Antioch; see Theodoret, Hist. Eccles. lib. 2. cap. 24. Zozomen, Hist. Eccles. lib. 7. cap. 23.
3. It is spoken without warrant of Antiquity, that Ambrose and Augustine tooke up the practise of singing Davids Psalmes from Flavianus and Diodorus. For neither did they bring it in, (as was shewen out of Tertullian;) nor is the slacknesse of some Churches in receiving an Ordinance, a just exception against the Ordinance, but rather a just reprehension of their negligence. And so much doth Augustine confesse in his 119 Epistle, chap. 18. Where speaking of this practise of singing of Psalmes, though it be, saith he, so usefull to the stirring up of the heart in godlinesse, and to kindle the affection of divine reading: yet the custome of Churches is divers about it, and the most members of the African Churches, Pigriora sunt, have been more sloathfull in receiving it. In somuch that the Donatists doe reprehend us, that wee sing soberly the divine Songs of the Prophets, whereas they inflame their drunkennesse (as it were) by a Trumpet of exhortation to the singing of Psalmes, composed by their own humane wit.
By which reproofe of the Donatists, it may appeare that the custome of singing Davids Psalmes was in use in the African Churches, and in Millain also of former times; and that the Custome brought into the Church of Millain to keepe the people awake in their night Watches against the Arrian violence, was the singing of Psalmes after the Easterne manner, with more curiosity of Musicke, and one side of the Singers answering another. And of this is Augustine to bee understood in the ninth booke of his Confessions, chap. 7.
4. It is not true, That Augustine became a Patron of singing Davids Psalmes, rather forced to it by the importunity of the people, then of his owne accord. For hee saith expresly in the same Chapter of the same Epistle; That the practise of singing Psalmes and Hymnes is to be done without doubting, seeing it may be defended out of the Scriptures, in which wee find both the Doctrines, and Examples, and Precepts of Christ, and of his Apostles for it. And the same Augustine in his first Tome and third Rule, (as it is titled) Nolite (saith he) cantare, nisi quod legitis esse cantandum. Quod autem non ita Scriptum est ut cantetur, non cantetur; that is▪ doe not sing but what you reade is to be sung, but that which is not written that it should be sung, let it not be sung. Nor is it true, that Augustine repented, that the custome of singing Davids Psalmes was brought into the Church, or that he wished rather it were taken away.
For though when hee saw his heart more taken up with the melody of the Tune, then with the sweetnesse of the matter, he could have wished the sweetnesse of the melody removed from his owne eares, and from the Church: yet still he would have them sung after the manner of the Church of Alexandria, and Athanasius: And then correcting himselfe; But when J remember, saith he, my Teares which J powred out at the singing of thy Church, in the first restoring of my Faith, and how J am still moved, not with the Song, but with the matter sung, when it is sung with a cleare voyce, and convenient tune or modulation, J doe againe acknowledge the great utility of this Institution.
And though he doe waver between the perill of delight to the sence, and experiment of wholsomnesse to the soule: yet his scruple was not of the lawfulnesse of singing Davids Psalmes, but partly of the pleasantnesse of the Tunes (which might be more artificiall, then the gravity of the Ordinance required) partly of the expediency thereof to himselfe, till his heart were more spirituall. His writing against Hillarius jubentibus fratribus, doth not argue, he wrote against his will, but by a good call, in defence of singing Davids Psalmes against a man that tooke up any occasion to carp at Gods Ministers, August. Retract. lib. 2. cap. 11.
Object. 4. Besides it is to be noted, that Formes of divine Service and Letanies begun to be used at the same time, in many places. In the French Churches, and in Constantines Cour… and Campe, both himselfe and his Souldiers using a Forme of Prayer, the Churches (as is wont under Christian Magistrates) growing proud and lazie. At which time they had also their Regular and Canonicall Singers appointed hereunto by Office: The Psalmes composed by private Christians (whom they call Idiots) being interdicted in one and the same Counsell of Laodicea, till at length all was turned into a Pageant in the yeare 666. the fatall figure of Antichrist: it being impossible (as it seemeth) that the lively gifts of Gods Spirit in his people, should breath any longer when Formes are once set up in the Church, &c.
Answ. Though Constantine appointed a forme of Prayer to his Souldiers, (Euseb. lib. 4. de vit. Constantin. cap. 20.) yet wee doe not reade that hee limited them to the use of it; much lesse that formes of divine Service and Letanies were brought into the Church in his time, nor scarce of an hundred yeares after. Neither were Regular and Canonicall Singers brought into the Church in his time. The Councell of Laodicea which allowed them, and interdicted Psalmes composed by divers Christians, was neare about sixty yeares after him.
2. Their forbidding any to sing, but such as were appointed to sing, (Concil. Laodic. Can. 15.) though they did it to abuse the Peoples abuse of the Psalmes by singing out of Tune; yet their care might better have been bestowed in learning the people to know and keepe the Tune, and in advising such as had lowd and strong voyces, and were skilfull of Song, to have led and kept the people in a 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 onelyonly 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 onelyonly in Augustines time, & in Justine Martyrs before him, but from age to age to his Saints, usually, generally, and abundantly: so that doubtlesse the servants of God defraud their soules of much spirituall good, and comfort, who defraud themselves of the Fellowship of this Ordinance.
But …ere is the misery of the present age, that those Ordinances that men have practised, either without the knowledge of the true grounds thereof, or without the life and sence of the comfort of them, or without the sincere love of them, they have therefore afterwards in the houre and power of Temptation cast them aside, and so forsaken the holy Institutions of God, to embrace & please themselves in their own imaginations. How much more safe were it, for humble and sincere Christians, to walke in Gods holy feare, and in sence of their own ignorance, infirmities, and temptations, to suspect their own private apprehensions, and humbly to beg a Spirit of Light and Truth, to lead them into all Truth, and meekly to cons…lt with Brethren without setting up any Idoll or forestalled Imag…nation in their hearts, before they resolve to runne a by-way, to the griefe and scandall of their Brethren. It is a Palsey distemper in a member to be carried with a different motion from the rest of the body: The Lord heale our swervings, and stablish us with a Spirit of Truth and Grace in Christ Jesus.
FINIS.
End of the text · John Cotton, Singing of Psalms a Gospel Ordinance (1650)