Singing of Psalms a Gospel Ordinance, Chapter 9
CHAP. IX. Whether carnall men may sing, as well as godly Christians?
THe third scruple about the Singers remaineth, Whether carnall men and Pagans may be permitted to sing with us, or Christians alone, and Church-members?
What wee beleeve in this poynt, may be summed up in these three particulars.
1. That the Church and the members thereof are called to sing to the Praises of God, and to their mutuall edification: For they were Churches of Christ, and members of Churches, whom the Apostle exhorteth to speake to themselves, and make melody to the Lord with Psalmes and Hymnes and spirituall songs, Eph. 5.19. Colos. 3.16.
2. That the Praising of God with Psalmes is comely for all the upright, whether received into the Fellowship of any particular visible Church, or no. For so much the words of David hold forth, Praise is comely for the upright, Psal. 33.1.3.
3. Though spirituall gifts are necessary to make melody to the Lord in singing; yet spirituall gifts are neither the onelyonly, nor chiefe ground of singing; but the chiefe ground thereof is the morall duty lying upon all men by the Commandement of God; If any be merry to sing Psalmes ▪ Jam. 5.13. As in Prayer, though spirituall gifts be requisite to make it acceptable; yet the duty of Prayer lyeth upon all men, by that Commandement which forbiddeth Atheisme; it is the foole that saith in his heart, There is no God; of whom it is said, they call not upon the Lord, Psal. 14.1.4. Which also may serve for a just Argument and proofe of the poynt.
1. If by the Commandement of God, and indeed by the light of Nature▪ if all men be bound to pray unto God in their distresses. (as even Jonah's Marriners will confesse in a storme, Jonah 1.6.) then all men are likewise bound to sing to the praise of God in their deliverances, and comforts; For the word runneth alike levell, Is any afflicted, let him pray? Is any merry? let him sing Psalmes, James, 5.13.
A second proofe may be taken from the generall Commandement to all men upon earth to sing to the Lord, Psal. 96.1. Sing unto the Lord all the earth, Psal. 100.1, 2. Make a joyfull noyse unto the Lord all yee Lands, come before his presence with singing. Psal. 68.32. Sing unto the Lord all the Kingdomes of the earth, O sing Praises unto the Lord. And indeed the grounds and ends of Singing, though some of them doe more peculiarly concerne the Church and people of God (and therefore they of all others are most bound to abound in this Dutie;) yet sundry of the grounds and end of Singing are common to all the sonnes of men, and therefore none of them to be exempted from this service. As, the soveraignty of God, The Lord is a great God, and a great King above all Gods, Psal. 95.3. And therefore make a joyfull noyse to him with Psalmes, ver. 2. He is to be feared above all Gods, Psal. 96.4. And therefore sing unto him all the earth.
The greatnesse of Gods workes of Creation and Providence, they are other grounds of Singing, and they concern all the sonnes of men in common, Psal, 145.6. to 10. The Lord giveth food to all flesh, ver. 15▪ 16. Therefore let all flesh blesse his holy Name, ver. 21. Let every thing that hath breath Praise the Lord for his mightie Acts, and for his execellent Greatnesse, Psal. 150.2. to 6. The end of singing is to praise the Lord for his goodnesse, and to stirre up our selves and others to serve the Lord with chearfulnesse & glad hearts. And therefore Travellers, Prisoners, Sickmen, Seamen, being saved from severall distresses by the good hand of God, they are all of them commanded to praise the Lord for his goodnesse, and to declare his wonders before the sonnes of men, Psal. 107.6. to 32.
Object. 1. Against the singing of all sorts of men in the Congregation, carnall as well as Christian, is taken from the examples of Song set forth in Scripture, which both in the old Testament, and in the New, were onelyonly performed by the Church and Church-members. As the Song of Moses at the red Sea was sung by Moses, and the children of Israel, Exod. 15.1. His other Song, Deut. 32. he was commanded to teach it to the children of Israel, Deut. 31.19. The Song of Deborah was sung by her and Barak, Judg. 5.1. Under the Kings of Judah, and after the returne from Captivitie, the Officers of the Church onelyonly sang for the more orderly carrying on of that Ordinance, 1 Chron. 6.31, 32. & 16.4. Neh, 11.22, 23.
In the New Testament, Christ and his Apostles sang in a place apart from others, Mat. 26.30.
In the Church of Corinth, none but the brethren had libertie of Prophecy, in Teaching or Singing Psalmes. In the Revelation the foure Beasts, and the twenty-foure Elders, and the 144000. who sung the praises of God and of the Lambe, were apparent representations of the Church her Officers and Members, Rev. 5.9. & 14.3. & 15.1, 2, 3, 4.
Answ. 1. All these examples prove no more, but what we willingly grant, and what in the former part of this discourse, we have been occasioned to maintaine and prove, to wit, that it is lawfull, not onelyonly for one man alone, but for a whole Church, Officers and Members, to sing the praises of the Lord in heart and voyce together with one accord, and so much all these places doe evince.
2. We live not by examples onelyonly, but by precepts also. And evident precepts have been alledged already, for the generall practise of Singing by all the sonnes of men upon the face of the earth.
3. Some of these examples doe allow even wicked men and Apostates to sing, though it be to upbraide and convince their wickednesse. As that Song of Moses, Deut. 32. was appointed to be sung by the children of Israel, not onelyonly in Canaan, but in their State of Apostasie, and calamitie, When evill should befall them in the latter dayes, Deut. 31.19.21, 22.29.
Object. 2. It is one of the peculiar priviledges of the Church, that the publique dispensation of the Word is committed onelyonly to them, Rom. 3.2. & 9.4. But singing for the matter of it, is nothing else, but the word, Col. 3.16. And the act of singing in publique, is the publique dispensation of it.
Answ. 1. The publique dispensation of the Word, to wit, by Preaching, that is, by exposition and application of the word, and that in way of office, is committed onelyonly to the Church, and to some select members of the Church, chiefly for the Churches sake, though the benefit thereof may redound also to men without. But the publique dis…ensation of the word is not so confined to the Church, but that occasionally men without may publiquely as well as privately, dispense the counsell and will of God both to the Church▪ and to men out of the Church. And it may be a sinne both in Gods people and in others, not to hearken to it. Pharaoh Necho (though neither Israelite nor Proselyte) yet by his Embassadors did publiquely declare the counsell of God to Josiah: and it was a dangerous sinne in Josiah, that he did not hearken to the words of Necho, which the Text saith, were from the mouth of God, 2 Chron. 35.21, 22. Balaam publiquely dispensed the counsell and word of God throughout the 23. and 24th Chapters of Numbers, to Balack and the Princes of Moab: and it was a desolating sinne in Balack and the Princes of Moab, that they did not hearken to him: and it would have been a sinne in the Church of Israel also, if they hearing of the same, had not received his Prophecies (which God put into his mouth) as the word of God. The King of the Philistims reproved both Abraham and Sarah from the word of the Lord Gen. 20.9, 10.16. and it had been a sinne in them both, to have neglected his reproofe.
Answ. 2. It is one thing publiquely to dispense any Ordinance or worship of God, which is peculiar unto the Church, (as the Seales, and Censures, and the like:) another thing to joyne with the Church in such parts of the publique worship of God, which are not peculiar to the Church, but common to all the sonnes of men. Of which sort the publique prayers and praises of God be, and to the Psalmes also; which though they be dispensed and offered up in the very words of God, yet due praises are not therefore the more undue, because they are offered up in due words
Object. 3. It is confusion for the Church and the world to sing together, in a mixt Assembly.
Answ. 1. All that are out of the Church, are not forthwith the world, many are called out of the world (and so indeed all ought to be, except the children of the faithfull) before they be received into the Church. And such though they do sing with the Church, yet it is not a singing of the Church and world together; because they are not of the world, but Christ hath called them out of the world, and the world hateth them.
Answ. 2. It is no confusion, but lawfull communion, for Church and world to joyne together in a mixt Assembly, to performe such duties, as God requireth of them in common: as to heare the word of God, and the like. In Antioch in Pisidia, the whole Citie almost (the greatest part whereof were Pagans) came together to heare the word of God, Acts 13.44. Was this a confusion? And what if the Apostles had prayed in that mixt Assembly, and all the faithfull had said Amen to their prayers, and what if Pagans also understanding what they prayed, had said Amen with them, had it been a confusion? Yea what if in such an Assembly, they should not depart without the publick praises of God in a Psalme, and that whole mixt Assembly should joyne together in the singing of it, would it be a confusion? If it be no confusion for all sorts of men to joyne together in a mixt Assembly to heare the word of God, because it is a dutie required of them all; then neither is it a confusion, but a lawfull communion to joyne together in singing the praises of God in a Psalme, because it is a dutie required of them all. David foretelleth, that all the Kings of the earth (and why not thei… people as well?) shall praise the Lord, when they heare the words of his mouth. Yea they shall sing in the wayes of the Lord, that great is the glory of the Lord, Psal. 138.4▪ 5.
Object. 4. The end of singing is to instruct, admonish, and comfort the Church: but the world must not instruct the Church, the Church having received sufficient gifts by Christs ascension to edifie it selfe, Eph. 4.7. to 12. This were to borrow Jewells of the Aegyptians to make a golden calfe, and to put the Arke into a Cart, to be drawne by oxen, that should be carried by Levites.
Answ. 1. The end of singing is not onelyonly to instruct, admonish, and comfort the Church, but such also as are godly, though out of the Church. Praise is comely for the upright, whether in the Church, or out of it. Nay further, the end of singing is not onelyonly to instruct, and admonish, and comfort the upright▪ but also to instruct, and convince, and reprove wicked, as hath been shewed, Deut. 31.19.
Answ. 2. The end of singing, is not onelyonly to instruct, and convince, and edifie men but also to praise and glorifie God, Psal. 96.1, … Though the Church might be sufficient to edifie it selfe: yet is it not sufficient to glorifie God alone: which is a duty lying upon all the sonnes of men, yea in their kinde, upon all the creatures.
Answ. 3. Though the Church have received from Christs ascension sufficient helpes within it selfe, to edifie it selfe: yet if his Providence also cast in other helpes from without to edifie it, it is from the vertue of the same ascension of Christ sitting at Gods right hand; and such helpes are not to be rejected. Josiah did not well to reject the admonition of Pharaoh Necho: Abraham and Sarah did well to receive the admonition of Abimelech. And yet neither Pharaoh nor Abimelech were of the Church.
Answ. 4. The admonition and instruction given in the singing of a Psalme, is rather given by him that penned the Psalme, and by him that appointeth the Psalme to be sung, then by every Singer, unlesse the admonition and instruction be to himself by the words: and unlesse there be a stirring up of affection to himselfe and others, by the blessing of God upon the harmony.
Answ. 5. Though it was an abuse of the Aegyptian Jewells, to borrow them to make a golden calfe; yet it was no abuse of them to offer them to God for the building and furnishing of the worke of the 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 onelyonly 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, 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.