Singing of Psalms a Gospel Ordinance, Chapter 6 – Chapter 7
CHAP. VI. Propounding a second and third Argument, for the singing of Davids Psalmes.
HAving thus (by the helpe of Christ) cleared the first Argument, for the Singing of Davids Psalmes, and such like Scripture-Psalmes; Let us now proceed to a second Argument, taken from the end and use of the Psalmes of David. The Psalmes of David and Asaph, and the like, were written for a threefold end, as we see expressed by the Apostle, Col. 3 16. to wit,
1. For Instruction, or Teaching.
2. For Admonition.
3. For singing Praise and Thankesgiving to the Lord.
Now if the Psalmes of David, and the like, were written (as doubtlesse they were) in the Old Testament for this three-fold end, and each of them of morall (that is, of generall and perpetuall use) and none of them abrogated in the New Testament, looke then as it would be a sacrilegious sinne, to take away from the Psalmes either of the two former uses (the use of Instruction, or Admonition;) so it will bee alike Sacriledge to deprive them of the three-fold use, by forbidding them to be sung for praise and thankesgiving to the Lord. Whereto a third Argument may be added, taken from the duty of singing of Psalmes every Sabbath, and the defect of provision of other Psalmes, if the Psalmes of David, and other Scripture-Psalmes be refused. It appeareth from Psalme 95.1, 2, 7, &c. That when we present our selves before the Lord, to heare the voyce of his word (as we do every Lords day) wee should come before his presence with singing of Psalmes. If so, then some must have a gift, either to prepare set formes of Psalmes aforehand for every Sabbath day; or at least a gift, upon the present occasion, suddenly to invent and utter a Psalme fit for the present Sabbath from weeke to weeke: Neither of both which are easie to be beleeved. For if it were so, then doubtlesse Christ would have appointed some or other Officer to attend to this duty of compiling Psalmes, as hee hath appointed Elders to attend to the Ministery of the Word, and Prayer, Acts 6.4. Or else he would inspire some or other Member of the Church with such a Gift and Spirit of Psalmistry, as might suite the occasions of the Church from Sabbath to Sabbath. But neither of both these doe wee finde, either in the Scriptures of the New Testament, or in experience; we finde neither Ordinance appointing it, nor Providence granting it. And yet evident it is, that the gracious providence of God, is not wanting in supplying well ordered Churches, with all such gifts of Preaching, and Prayer, and Rule, and the like, as God hath required for the edification of the Church to the end of the world. Neither is it credible, that Christ would take us off from singing the Psalmes of David and Asaph, which were of divine and infallible inspiration, and leave us to an uncertain and common gift of private brethren.
If it be said, the Church of Corinth wanted not such gifts of Psalmes, nor such members as did compile, 1 Cor. 14.26.
Answ. It is true, neither did they want gifts of tongues, and of Revelation in the same Text. But these were extraordinary gifts, fit to glorifie Christ in his first ascension into Glory, and fit to commend and confirme the Gospel to Pagans, but no where promised to be continued to Churches in after ages, nor no where commanded to be imitated: much lesse our common gifts, and the Psalmes endited by the same to be substituted in their roomes, and Davids Psalmes to be silenced, that our Psalmes might be attended.
CHAP. VII. Concerning the Singers: and first, whether one alone to sing, or the whole Church.
THe third Question about Singing of Psalmes, concerneth the Singers. For though vocall Singing be approved, and also the Singing of Davids Psalmes, yet still it remaineth to some a Question, who must sing them. And here a threefold scruple ariseth. 1. Whether one be to sing for all the rest, the rest joyning onelyonly in spirit, and saying, Amen; or the whole Congregation? 2. Whether women, as well as men; or men alone? 3. Whether carnall men and Pagans may be permitted to sing with us, or Christians alone, and Church-Members?
Touching the first of these Scruples; It is out of doubt. 1. That a Christian man for his own private solace and edification, may sing a Psalme alone by himselfe; as Asaph had his Songs by night, Psal. 77.6.2. It is granted, that he who had a spirituall and extraordinary Gift of enditing a Psalme, might sing it himselfe, and the rest of the Church joyne with him in Spirit, saying Amen: though in the old Testament, he that endited the Psalme, gave it to the Master of Song, to be sung publiquely, by others as well as himselfe. But the Question is of Singing the Psalmes of David and other Scripture Psalmes, whether they are to be sung by the whole Congregation, or by one alone for all the rest, (the rest joyning onelyonly in the Spirit, and in the close) saying, Amen; And to make good this latter way,
Object. 1. It is alledged, In the Church of Corinth, one had a Psalme, 1 Cor. 14.26. And he that had a Psalme sung in the Spirit, and was directed to sing with understanding also, (that is, in a tongue understood by the whole Church) that they might joyne with him in Spirit, and say Amen, ver. 15, 16.
Answ. This onelyonly concerned the extraordinary Psalmes, endited by such as had also a gift of Tongues as well as of Psalmes. For therefore it is, that such are directed, as they sing in the Spirit, that is, by a spirituall gift, so to sing with understanding also, to wit, with the understanding of the Church. But this concerneth not the Singing of the Psalmes of David, which now are not given by any peculiar gift to any one man.
Object. 2. It is also alledged, That Singing of Psalmes is an act of Prophecy. And the Prophets were to speake one after another, and if any thing were revealed to another that sate by, the first was to hold his peace, 1 Cor. 14.30, 31.
Answ. Prophecy is taken two wayes in Scriptures, to omit other acceptions of the word, not pertinent to the point in hand. 1. Sometimes more strictly and properly, for Preaching, that is, for expounding and applying Scripture to edification. 2. Sometimes more largely, for the publishing of spirituall things to the glory of God, and edification of our selves or others. And in this sence Master Perkins (in his Propheticâ) maketh two parts of it,
1. Preaching of the Word.
2. Prayer; for which he quoteth, Gen. 20.7. Abraham is a Prophet, and he shall pray for thee; he quoteth also, 1 Chron. 25.1. where the Sonnes of Asaph, Heman, and Jeduthun, who were Singers, are said to Prophecy with Harpes. Which argueth that singing of Psalmes as well as Prayer, may in some sence, (to wit, in this large sence) be called an act of Prophecy. But in this sence Paul doth not speake of Prophecy; for hee doth expresly distinguish it from Prayer, and much more from singing, 1 Cor. 11.4, 5. And in this 14 Chapter to the Corinthians, hee doth plainly distinguish prophecy from singing Psalmes; for when he exhorteth them to covet after spirituall gifts, chiefly, that they might Prophecy, (1 Cor. 14.1.) it is not his meaning, they should chiefly covet after the gift of enditing or singing of Psalmes, but rather after the gift of Preaching, to wit, of expounding and applying Scripture to edification. When therefore Paul directeth the Prophets to speake one by one, ver. 30, 31. He speaketh not of that kind of Prophecy, whereby many may sing one and the same Psalme together, but of the other kind of Prophecy, which is Preaching. Howbeit, true it is also, that if many shall sing severall Psalmes at one and the same time together in one and the same Congregation, it would breed the like confusion in the Church, as if the Prophets should speake two or three, or more of them at once.
If it be said, Why, is it not a confusion for so many voyces to joyne together in singing a Psalme, though it be one and the same Psalme?
Answ. No more now in the New Testament, then it was in the Old, when the Trumpeters and Singers were as one, to make one sound to be heard in praising the Lord, and when they lift vp their voyce, with the Trumpeters, & Cymbals, and Instruments of Musick▪ and praised the Lord, saying, for he is good, for his mercy endureth for ever, 2 Chron. 5.13. For then God shewed his approbation and acceptance of that concourse and consent of so many voyces together, by filling the house of the Lord with a Cloud, which was a gracious signe of his visible presence with them, and acceptance of them, and of their worship. And surely, If the concourse and consent of so many voyces had been a confusion, doubtlesse it would have been as much displeasing to God in the old Testament, as in the New. For God is not a God of confusion in the Churches of the Saints, whether of the New Testament, or of the old, 1 Cor. 14.33. And if our desire be, the will of God may be done on earth as it is done by the Angells in Heaven, we reade of a multitude of an heavenly hoast of Angells, praising God, and saying, Glory be to God on High, &c. without any confusion.
Object. 3. Scarce any example can be given of any entire Congregation, that sang together, mentioned in Scripture.
Answ. 1. Though no example could be given, yet it is a sufficient warrant for the Duty, if any Precept have been given of it in Scripture, and the Precept is plaine in Colos. 3.16. where the whole Church of Colosse is exhorted to have the word of Christ dwell richly in them, not onelyonly 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 onelyonly 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 Id…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 onelyonly 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.