The Ancient Christian Religion, Book 2 · Part 2 · Chapter 8

The Ancient Christian Religion · Book 2 · Part 2 · Chapter 8

p. 99CHAP. VIII. Of the great Duty of Thanksgiving; or the Ordinance of God touching the singing of Psalms, Hymns and spiritual Songs in the Christian Church, according to Scripture and Antiquity.

SECT. I.

AS all parts of the Christian Religion have suffered great violence, by the encroachment of humane Innovations, this solemn part of Gods holy Service hath suffered with the rest, insomuch that it is become hard to bring men off from the mistakes they have fallen into, and perhaps not so easie to clear the truth in this particular, as in some other; nevertheless we shall endeavour to do somwhat; as God shall assist in this behalf, and shall first shew,

1. That Psalms and Hymns, as recommended to us, or required to be performed as a part of the Publick Worship of God in the Christian Church, are to be Sung there, by such as God hath fitted thereto by the help of his Spirit, for the Edification of the Church.

2. That the matter of these Psalms are to accord with the Psalms or Hymns in the Scripture; And that the Primitive Churches used no other manner of singing than such, as that the Church might be Edified by understanding the voyce of him that sung.

3. That the formalities now used generally in singing Psalms, &c. differ greatly from that which God hath ordained, for his Worship and Service in that case.

4. An Essay to make manifest the sincerity of this service in praising God in Psalms, Hymns and Spiritual Songs, in the Christian Church. And first,

It is to be considered that there are only two ways to perform the Service under consideration, and that is, either by meer Art, as those do, who only speak what another puts into their mouths, or by the gift of Gods Grace and Spirit. The first in its greatest perfection cannot sit any man to perform this Service, as it is a Christian Ordinance, what ever it might do in the Jewish Paedagogie: because he that worshippeth Christ acceptably, must worship him in Spirit: For they that are in the flesh, i. e. in a legal Form, or only present their Bodies in the Worship of God, cannot please God, in Gospel-services. To sing therefore by meer Art in the Christian Church, is a meer counterfeit Psalmody: an empty sound of words, no Spiritual Song; which is therefore called Spiritual, because sung with the Spirit, or with Affections raised p. 100to Godward by his Grace, as well as for the matter whereof the Psalm or Song consists. For when the Apostle exhorts Christians to desire Spiritual gifts, he as really intends the inward rectitude of the mind; and the heightnings of our faculties, as to have matter to speak; as will not I suppose be denied by any knowing Christian; otherwise it will follow that he that can but discourse aptly of the Scripture, is a person of Spiritual Gifts, when yet he is a meer stranger to the motions of the Spirit of truth in the holy Operation of it; being most enormous in his Life. John 14. 17. The Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he is with you, and shall be in you. And again, Ye have received not the Spirit of the World, but the Spirit of God, that ye may know the things which are freely given you of God.

Wherefore first, we shall seriously consult the holy Apostle, 1 Cor. 14. 26. How is it then, Brethren, every one of you hath a Psalm, hath a Doctrine, &c. Let all things be done to edifying. Plain it is from hence, that every one had not a Psalm, any more than every one had a Doctrine, and therefore every one could not actually sing Psalms according to this **That is (according to the Apostles scope) whether men be gifted for publick prayer, publick preaching, or publick singing; all is to be done with equal respect to Edification, or else all is done in vain.direction. 2. None had either a Psalm or Doctrine, but such as might be judged and tried, yea and refused too, if not according to the Word of God: and therefore these men spake not by the immediate dictates of the Spirit (as some would have it) as those who delivered to us the Oracles of God. For v. 29, 36, 37. It is said, What came the Word of God out from you? No? the Apostle denies that; or came it unto you only. No, neither so, it came to others as well as unto them. If any man think himself to be a Prophet, or Spiritual, let him acknowledge the things that I write unto you are the Commands of the Lord. These gifted men therefore, were only such as were inabled by the gift of Grace to speak something to the Edification and comfort of others as ver. 3. Thirdly, all had the Psalms of David to read, as much as any; the Scripture being free for all Christians, so that the having a Psalm, according to this place, is something further than to be able to read or sing them out of a Book, or as set forth by another: for so a child of seven years old might have a Psalm, &c. 4. He that hath a Psalm, is required to sing a Psalm in the Church, and none else, like as he that had a Doctrine, was required to produce it, and not he, that had it not. 5. Singing is to be performed to Edifying, Like as Doctrine is so to be performed. And consequently the Church is to attend on him, or to what he holds forth in way of Psalmody, that they may be taught and admonished by him, or have their hearts exhilarated or drawn up to praise the Lord in Conjunction of their Spirits with his, and so be said to sing with him that singeth, as they may be said to pray with him that prayeth; so that this Text fully harmonizeth with our first proposition. And it is further to be noted that in this place we have the most exact direction, how to sing Psalms in the Christian Assemblies, that we meet with in any part of the New Testament, yet we shall consider what further we meet with touching this Christian duty.

p. 1012. In Ephes. 5. 19, 20. Christians are exhorted to speak to themselves in Psalms, Hymns, and Spiritual Songs; singing and making Melody in their Heart to the Lord; giving thanks always for all things to God, &c. Now if this Direction do respect the Service of the Church when congregate, then either it is the same with that mentioned before, 1 Cor. 14. or else there are diversities of Methods or ways by which to carry on this Ordinance in the Church. That it is not the same with the former, 1 Cor. 14. will hardly be said, much less proved; and if it be the same, then the Direction given, 1 Cor. 14. serves to unfold the way of Singing here intended: As for the **foreign, Ephes. 5. 19. are by Dr. Ham. thought to be the same with 1 Cor. 14. 26. and thinks the manner of singing to be extraordinary: See his Note on the Place.Eph 5:191 Cor 14:26Variety of Expressions Psalms, Hymns, Spiritual Songs, I perceive there is no great difference as to the Matter or Manner of them, any more than in the like various Expressions of Prophesying, Preaching, or Teaching: But that these Psalms, &c. are to be sung promiscuously of the whole Congregation, is no way credible: For, these words speaking to your selves, cannot imply, that every Man and Woman in the Congregation must needs speak together, any more than this place, Jude ver. 20. Building up your selves on your most Holy Faith, praying in the Holy Ghost, implies that every Man and Woman is to preach and pray actually at the same moment in the Church; no, nor yet that Women (nor Men neither, unless gifted as ordinary Prophets in the Church) are to do these things at all in the Church. But this speaking to themselves in Psalms, &c. must either respect each Christians private Devotion (which I suppose is the most likely sense of the place) or else it may be thus understood, That every Christian hearing the Psalm or Song which any singeth understandingly in the Church, ought to apply or bring the matter of the Psalm to his own Heart, and there to make Melody to the Lord, as bearing a part in that spiritual Praise and Thanksgiving, which is offered to God in the behalf of the Church: And thus the place 1 Cor. 14. and this do very well agree, if understood of the publick service of the Church.

Nor doth that passage Col. 3. 16. prejudice, but rather confirm what we have said: For here those that sing in the Church, are to have the Word of God dwelling in them RICHLY in ALL WISDOM, teaching and admonishing one another; and surely there are but few of many Christians, attain to this capacity, which I conceive to be a more difficult way of teaching, than that of the common gift of exhortation: And it's plain that some are to teach and admonish even in this Service. Now if all speak together, where are the persons that are taught and admonished? Is it not said, exhort one another daily, as well as teach one another in Psalms; yet who can think that every one is to speak in that Service, at the same moment? And truly there is as little reason to infer from Col. 3. 16. that all the Church are to speak at once, when they admonish one another in Psalms, &c. Is it meet that the weakest Youth or Virgin in the Church should admonish and teach the Pastor, as much as the Pastor teacheth or admonisheth them in his Service? This is to make all the Body a Mouth, and wholly to p. 102take away the use of the Ear whilst Psalms are thus a singing. There may be more said why the Congregation should all pray at once, than that they should all sing at once, prayer being not so much for teaching or admonishing one another, as for pouring out the Soul to God: Yea we speak to God, and not one to another when we pray; and so if God do but hear us, all is well: But in Psalms we speak to one another, and therefore of necessity some must hear; and care must be had, that the voice be not confounded. And whereas it is added, singing with grace in your Hearts to the Lord; this may very well premonish the Singer especially, that he is to approve his Heart sincere in this Service; lest whilst his skilfulness in praising God may profit and delight the Hearts of the Hearers, himself be without the Fruit of the Service which he performeth; as Paul observes in a like case, 1 Cor. 9. ult. And hence it may be observed, that to sing publickly in the Church, to teach and admonish others, is as difficult a Service as to pray publickly, or rather more difficult, both for matter and manner; the Cases often varying, and consequently the Psalms ought to vary also, for the greater benefit of the Church, whilst for the most part prayer is much the same; as appears by our Saviours Direction for the Daily Exercise of his Disciples, Mat. 6. 9. &c. And the manner of Prayer differeth little. But Singing seems to have been used by David and others with great variety: And for the Manner of it, as now to be used, seems hard to be determined; and therefore it is not likely, that it is a Service to be actually performed in Publick Assemblies by every Member in Christian Congregations, as much as by the most skilful in the Service of the Church.

Nevertheless, as all Christians are to pray to God in private, how weak soever: so also, God giving them cause of joy, are to praise him, in singing Psalms to the Lord: As James 5. Is any afflicted? let him pray; is any merry? let him sing Psalms. We conclude therefore, that seeing this Service, as it concerns the Publick Exercise of the Church, is as difficult as any other Service, and as much designed for Publick Edification. There is the same Reason, and as clear Evidence from Scripture, That those who actually minister in that Service, be gifted for it by the Spirit of God, as well as for Prayer, Exhortation, &c.

SECT. II. Of the Practice of the Primitive Church in singing of Psalms.

The Primitive Church used no other way of Singing, than what we have declared. This is a negative, and stands upon the grounds given before, at least till the contrary can be shewed from grounds more cogent: And because something of that kind is pretended, we will consider what is urged by some. And First, it is alledged, That our Blessed Saviour sung an Hymn with his Disciples at his last Supper. But to this Allegation we have divers things to say: First, The various p. 103Readings or Interpretations (rather) of the Word foreign; which though we read sung an Hymn; yet others, Rhemists.as Montanus, read Hymno dicto, an Hymn being said; and hence our old Translators (probably) from the Arabick, render it, when they had given Thanks, or said Grace; so that it is not necessary to render the Word, they sung an Hymn of a musical singing of many together, because they might laud or praise God, though they did not sing in that manner. 2. Though I grant that this Interpretation is good, as doubtless it is, yet an Hymn might be sung without every one speaking together; nor are the Words, they sung, in the Original; so that who said or sung this Hymn, is not expressed, but most probably Christ himself was the Mouth; for we never find, that his Disciples used to give thanks, when himself sat at the Table. But if we allow the Supplement, they sung, yet will it not prove that they all spake together: for is any thing more usual, than to say, they prayed, they gave thanks, &c. and yet no ground to think that all the Members of such Assemblies, as of whom these things are spoken, did actually give thanks. 3. No evidence can be given, what Hymn this was, whether premeditate, or ex tempore; or whether one of the Psalms of David, or other Psalmist: However, this we know, Christ had no need to borrow words as we have. But had there been any select Psalm now used, 'tis very probable that it would have been noted to us, as made sacred to the continual celebration of the Lords Table: But sith we only understand that an Hymn was sung, without any note what words were used; it hence appears, that we are not tyed to any form of words, but left at liberty to use what manner of Praises may best suit with that sacred Ordinance, according to the measure of the Gift of Grace received of God, to minister in such Holy Services. Now if our Saviour used no known Psalm of David, then the Disciples could not sing with him, unless we will needs suppose our Saviour set it out for the rest to sing after him, which yet to suppose is wholly groundless; so that from this Example, (which is all that can be pretended, with any colour from the New Testament) there is nothing which with certainty can be inferred, to justifie a promiscuous way of singing, by a multitude of voices together in Christian Assemblies, nor any fair probability of any such thing.

And though we read of the After-Celebration of this sacred Ordinance, the Lord's Table, by the Apostles or Primitive Churches, yet have we nothing at all from them to justifie such a confused singing, as many use in these days; nor any account of any Psalm which they made use of, either of David's, or their own composing; but this we are plainly told, that they continued stedfastly in breaking of Bread, in praising of God, and in Prayers, Acts 2. 42, 47. And when Paul recounts the Institution of this Service, 1 Cor. 11. He tells us only of Christ's taking and blessing the Bread and Wine, or giving Thanks. And he mentioneth also the Practice of the Church, 1 Cor. 10. yet only saith, The Cup of Blessing which we bless, &c. And giving us no account of the Hymn or Psalm used by our Saviour at that Holy Manducation, p. 104it clearly informs us the thanksgiving, or praising the Lord at this Holy Table, is the same with which we come before the Lord in other Solemnities: for had there been any thing in special to be observed on this account, either with respect to the Hymn it self, or manner of singing, we may rationally conclude we should have had some account of it, when he so solemnly tells us, He delivered that to the Church which also he received of the Lord, and then gives us the Particulars which respect this Service.

The next Instance alledged for singing Psalms by many voices together, is that in Act. 16. 25. And at Midnight Paul and Silus prayed and sung Praises: But this place opens it self presently: for no man imagins they prayed both with audible voice at the same moment, but rather by course; or else, one was the Mouth, and the other consented in the same Supplications: And then there is also the same Reason to believe they sung God's Praises after the same manner; certain it is, that the Text will justifie us in the one, as well as in the other. But 2. If by Singing we will needs understand some artificial and melodious Tune, (as with some there can be no Singing without it,) then, I say, the Greek will not afford it; for foreign is well rendred by Orantes laudebant, &c they prayed and lauded. The Rhemists translate, praying, did praise God. And as to the Matter of these Prayers and Praises, who can doubt, but that they were the Effect of those Spiritual Gifts, wherewith God had so richly endowed them? and then they could not both speak the same words, (without a miracle) And if they spoke variously, then the Confusion must be greater; so that it is most rational to conclude they spake by course, and not both at the same instant.

Some alledge, 1 Cor. 14. 15, 16. What is it then? I will pray with the Spirit, and will pray with understanding also: I will sing with the Spirit, and I will sing with understanding also. Else when thou shalt bless with the Spirit, how shall he that occupieth the room of the Unlearned, say Amen at thy giving of Thanks? But this is so far from justifying a promiscuous Singing by many voices together, as in Parochial Assemblies, or other Congregations of Christians, that it quite overthrows it: For here the Apostle makes it necessary, that the Voice which giveth thanks, or singeth, be intelligible to him that stands by, as much as it ought to be in Prayer, that so the rest may be edified, and give their Amen, to what is expressed in prayer or praises. Which clearly holds forth these two things: 1. That as Prayer, so Singing in the Christian Churches, are to be performed by Persons gifted, and not by Art only. 2. With understanding, which he interprets thus; That with my Voice I might edifie others, namely so to pray and sing, that others may understand us: But how shall this be when the loudest Voice carries it (be it Man or Woman) in promiscuous singing; or else as none can be heard distinctly from the rest, so none can be edified by that which another speaks; yea it is hard in such a Noise for any to edifie themselves; only the Musick may please the Ear, but the understanding is nothing so fruithful, as if all attend to the p. 105Voice of one, who by the Gift of God's Spirit, sets forth his Praises with joyfulness.

How little those two Texts, Ephes. 5. 16. Colos. 3. 19. do afford to warrant the Custom which many have taken up to sing Davids Psalms, or their own composures, in a mixed multitude of voices, we have seen already: And indeed this Custom is wholly without any Example from any of the Primitive Churches of Christ; yea it is so foreign to the sincerity and simplicity of this Holy Service, that no tollerable reason can be given, to evince the Particulars. For to say nothing of the common way of singing Psalms in Parochial Assemblies, let us consider the practice of those that think themselves more happy, in that they have found out a way to compose Hymns themselves, and set them out, that others may sing the same things with them. Alas, what a groundless Practice have we here? the Holy Scripture is a stranger to it, none of the Apostles used to do thus, that we read of: Nor is there any reason that any man's Verses should be introduced in the Church as a part of the Service of God, or that all should be tyed to one Man's Words, Measures, and Tones in so great an Ordinance: truly it seems to be far more unfitting, than to tie ourselves to the Psalms contained in the Scripture; and yet no Word of God does bind us to those Words and Measures, used by the Holy Pen-men, any more than we are tied to the same forms of Prayers inserted in the Scripture: both which are given to instruct us in these Duties respectively; but neither to limit us, or put a Bar against the free enlargement, which may be made in prayer and praises by the assistance of God's Spirit, which dwelleth in all that are Christ's; For it is the Spirit that doth enable us to do these things according to the Will of God.

Surely, this new Device of Singing what is put into mens Mouths by a Reader, makes a fair way for Forms of Prayer to be introduced together with it; Nor can Reason shew any material difference in the Cases. Have we not seen both the Spirit of Prayer and Praises greatly taken away where these formalities have prevailed? and shall we therefore decline that Custom, and then do the same thing, or that which perhaps is less warrantable? Let us rather learn to beware by the Failings and Vanities of others herein. And this shall lead me to the next Proposition.

SECT. III. Of the innovated Formalities about Singing in Parochial Assemblies, or other Congregations.

Many good Men of Antient, as well as Latter times, have greatly disliked the Musical way of singing Psalms; insomuch that with great difficulty it got entrance in some Churches, for 3 or 4 Centuries after the Death of Christ; Augustin.as appears by Aug. Confess. l. 10. c. 33. who, though overcome with the Custom of the time, (in this as p. 106well as many other things) yet shews no small dislike, against both Musical Voices and Instruments, as used then in the Church: His Words are these: Yea very fierce am I sometimes in the desire of having the Melody of all pleasant Musick (to which David's Psalter is so often sung) banished both from mine own Ears, and out of the whole Church too; yea the safer way it seemed unto me, which I remember to have been often told me, of Athanasius B. of Alexandria, who caused the Reader of the Psalm, to sound it forth with so little warbling of the voice, as that it was nearer to pronouncing than singing. Note here, that they did not sing by multitudes together, but one Man only is the Mouth in this Service, in the Church at Alexandria. This was about Anno 400.

Raban. Maurice.To this purpose writeth Rabanus Maurice: The Primitive Church did sing so, that with a little altering of the voice, it made HIM that sang to be heard the further, so that the Singing was more like loud reading, than a Song.

Augustin again, Confess. l. 9. c. 6, 7. informs us, That it was not long before his Conversion, that the Church of Milan began to use Singing, which was more then 300 years after Christ: And though he saith, this Singing was after the manner used in the East Churches, yet he cannot mean that way of Singing used in the Primitive Churches; no, nor so much as the Order used in the Church of Alexandria, sith both himself, and Rab. Maurice do testifie, that one man only sung, and the rest gave audience; and that he who sang, did it with so little bowing of the Voice, that it seemed more like pronouncing than singing; whereas the Use at Milan, was to sing promiscuously by many voices together. Marbeck. out of Fra. Petrarcha.And indeed Athanasius was so far from admitting such a confused way of Psalmody, that he utterly forbad it, that he might put away all lightness and vanity, which by reason of singing doth often rise in the Minds both of the Singers and Hearers. Durand.And Guliel. Durand as alledged by Marb. saith, That the use of singing, (meaning in such a Musical way) was ordained for carnal and fleshly men, and not for spiritual and good men.

Erasmus.The said Author brings Erasmus, in Annot. on 1 Cor. 14. saying thus: Why doth the Church doubt to follow so worthy an Author as Paul? yea how dares it be so bold to dissent from him? What other thing is heard in Monasteries, in Colledges, in Temples almost generally, than a confused noise of voices? but in Paul's time, there was no singing, but saying only: Meaning perhaps, that singing and saying differed little in the manner of delivery, though the matter must needs differ. But it is added, Singing was with great difficulty received of them of the latter time, and yet it was none other thing, than a distinct and plain pronunciation, even such as we have yet among us, when we sound the Lords Prayer.

Basil.Theod. Basil, in his Book of Relicks, informs us, That Pope Vatalian being a lusty Singer, and a fresh couragious Musician himself, brought into the Church Pricksong, Descant, and all kind of sweet and pleasant Melody: And because nothing should want to delight the vain, foolish, and idle ears of fond and phantastical men, he joyned the Organs to the curious Musical. Thus was Paul's Preaching, and Peter's Praying, turned into vain Singing and p. 107childish Playing, unto the great loss of time, and to the utter undoing of Christian mens Souls, which live not by singing and piping, but by every Word that cometh out of the Mouth of God. This hapned, Anno 653. or as some, 666.

As some would hence derive the Original of Church-Musick (though I believe it was in use 200 years before, though not with these Curiosities;) Aug. Confess. l. 10. c. 33.so the Vanity thereof hath been ever censured by Wise Men, and particularly by Dr. Cornel. Agrippa. Cornel. Agrip.Musick, saith he, is grown to such, and so great licentiousness, that even in the Ministration of the Holy Sacrament, all kind of light, wanton, and trifling Songs, with piping of Organs, have their place. As for Common Prayer, it is so chanted, and minced, and mangled by our costly-hired Musicians — that it may justly seem not to be a Noise made by Men, but rather a Bleating of brute Beasts; whiles the Children neigh out Descant, as it were a sort of Colts: Others bark a counter Tenour, like a number of Dogs. Some bellow out a Tenour like a company of Oxen: And others grunt out a Base, like a Company of Hogs: So that a foul-ill-favoured Noise is made; but as for the Words and Sentences, nothing is understood, but the Authority and Power of Judgment from the Ears and Heart.

And as this Complaint of Dr. Agrippa gives fit occasion to shew something of the vanities formerly used in Cathedral Devotions, I shall here set down one of their Anthems, which I suppose is now also of common use in several places of this Nation, by which judgment may be made of the rest: It is taken out of the Collects, and the manner thus.

ALmighty God, the Fountain of all Wisdom, of all Wisdom; which knowest our Necessities before we ask, which knowest our Necessities before we ask, before, before we ask, before we ask. And our ignorance in asking, in asking, in asking. We beseech thee, we beseech thee, we beseech thee, to have Compassion, to have Compassion, to have Compassion, on our Infirmities, on our Infirmities, Infirmities, on our Infirmities. And those things, and those things, those things, which for our unworthiness, which for our unworthiness, unworthiness, our unworthiness, which for our unworthiness; we dare not, we dare not, we dare not: And for our blindness, our blindness, for our blindness, we cannot ask, we cannot ask, we cannot ask: Vouchsafe to give us, vouchsafe to give us; for the Worthiness, for the Worthiness; of thy Son Iesus Christ our Lord, of thy Son Iesus Christ our Lord, Iesus Christ our Lord, of thy Son Iesus Christ our Lord, Iesus Christ our Lord. Amen, Amen, Amen, Amen, Amen.

p. 108Sometimes the Words, so be it, are repeated at the end of the Anthem twenty times together, and otherwhiles the Word, Amen, as often. By all which we may consider the dreadful effect of giving entrance to Innovations in the Worship of God; particularly in this great Duty of singing Psalms, Hymns, and spiritual Songs: About which men have as greatly erred, as in any part of the Worship of God. Wherefore we come now to the 4th. Proposition, viz. Of the sincere way of praising God in Psalms, &c.

SECT. IV. A sure way of praising God in Psalms, Hymns, and spiritual Songs; according to the Scripture.

Although singing Praises to God be a standing Ordinance in the Church, and that she hath a peculiar Interest in it, in some respects; nevertheless I doubt not but this Duty of singing Praises to the Lord, extends it self to the Universe, as well as Prayer; and may be said to be a part of that natural Religion, which obligeth all man-kind. For as all men are bound to seek the Lord by Prayer; if happily they may find him, and feel after him: Even so all men are bound to praise him, as the common Benefactor, or giver of all good things to Man: yea he fills with food and gladness, Act. 13. Doth wondrous things for them, Psal. 107. that they might praise him for his Goodness, and for his wonderful Works to the Children of men. And hence is the Invitation so frequent in the Book of Psalms to all manner of Nations upon Earth, to sing Praises to the Lord. As Psal. 100. Make a joyful noise unto the Lord, all ye Lands. Serve the Lord with gladness, come before him with singing. And Psal. 148. All Creatures in their kind, but especially Angels and Men, are obliged to praise the Lord; Kings of the Earth and all people, Princes and all Judges of the Earth, both young Men and Maidens, old Men and Children, let them praise the Name of the Lord, for his Name alone is excellent, his Glory is above the Earth and the Heavens. And then follows a more particular Direction to the Church, as a People that have special Obligations to this Duty. He also exalteth the Horn of his People, the Praise of all his Saints, even the Children of Israel, a People near unto him: Praise ye the Lord. Nor find I any cause to doubt, that if men be truly thankful to God, praising him with joyfulness and faithfulness, according to the means vouchsafed them to know the Lord and serve him, that he will accept them, yea and reward them; for he will render to every man according as his Work shall be, Eccles. 12. ult. Rev. 22. 12.

2. This Duty of praising God with Psalms, &c. may be considered as it was attended with many Ceremonies in the Jewish Pedagogy, whose Hearts being generally very gross, were ordered the use of Musical Instruments, to exhilarate their Minds, and to give the greater outward glory and solemnity to that part of the Service of God. Psal. 81. 1, 2, 3, 4. Sing unto God our strength, make a joyful p. 109noise unto the God of Jacob. Take a Psalm, and bring hither the Timbrel, the pleasant Harp and the Psaltery. Blow up the Trumpet in the new Moon, in the time appointed on our solemn Feast day. For this was a Statute for Israel, &c. The same we find, Psal. 150. Calvin.upon which Calvin saith well, That Musical Instruments in the whole order of them, was for the Law of Schooling, or gross state of the Jewish Church, but now they are no more meet for setting forth God's Glory, than if a man should call again Censing, Lamps, and other Shadows of the Law: Foolishly therefore, saith he, have the Papists borrowed these things of the Jews. And how then the Protestants can be excused I know not: For certainly the Singing in Tunes and Measures by a company of Singing-men (or a confused multitude) will be found to be as much borrowed from the Jews, as the use of Musical Instruments themselves; there being such affinity between Poetical Tunes and Meeters, and the Art of Musick, that the one cannot well be without the other. Howbeit, the Law of these Ceremonies being peculiar to the Jewish Church, and no ways transmitted to the Church of Christ by any part of Christ's Doctrine in the New Testament. It remains, that we stand fast in the Liberty wherewith Christ hath made us free; lest falling back to one Shadow of the Law, we be entangled with more. It is, I confess, the common Doctrine of the Protestants, that the use of Musick in the Worship of God is abolished: See the common Notes on Psal. 33. and Psal. 150. It is the more strange therefore that they should so contradict themselves, as they do by their Cathedral Services.

3. Now for the better understanding of the Nature of this Duty (about which men do generally mistake) we shall, as duly as we can, consider these four things.

1. Of the Matter which Christians are to sing, when they thus praise God.

2. The Manner how they are to sing, when they thus praise God.

3. The End for which Psalms are to be sung, in the Christian Church.

4. Of the Duty of Private Christians, in singing Psalms to the Lord.

First then; For the Matter of spiritual Songs, it must be the Word of God, or that which is according to it: Colos. 3. Let the Word of God dwell richly in you — admonishing one another in Psalms: But then it is the Word as seated in the Soul of the Christians, and not as it may be read unto them out of a Book only, and then repeated by them; for this is without all president, or rational imagination. Again, the VVord which is to dwell in the Hearts of Christians, is called the VVord of Christ, it being the most suitable VVord on which we can ground our Spiritual Songs. Indeed David's Psalms, and other Divine Hymns, contained in the Scriptures, are good Presidents, and Guides to us in the Performance of this Duty; but to take these Psalms barely as they lie, and to sing them; or to translate them into Meeter, and then to sing them; or to take them as others have translated them into Meeter, and so to sing them, is that which we p. 110find not so much as one of the Primitive Christians to have done before us; and how we should then suppose such doings to be acceptable to God, in his VVorship, I know not. It is certainly the Heavenly Matters which are to be found couched in the Sacred Psalms, and VVord of Christ, which Christians are to hold forth in their Psalmody, and not the bare words of Scripture only; as this appears, First:

The Duty of Singing and Prophesying compared.From 1 Cor. 14. 26. by comparing these two Cases, viz. The having a Doctrine, and the having a Psalm. For like as he that hath a Doctrine, hath no new Oracle, nor yet the bare recital or reading of the Scripture only, but therewithal some part of the Heavenly VVisdom or Doctrine, contained in the VVord of God, with a present capacity, or fitness in his Spirit, to shew forth the same, to the Profit of the Lord's People or Congregation. Even so, he that hath a Psalm, hath no new Oracle, nor only a bare recital of some part of the Sacred Scripture, but therewithal some part of the Heavenly Mystery, or Mind of God contained therein, with a present capacity and fitness of Spirit, to sound forth the same to his Praise that gave the VVord, and to the Profit of the Church. How is it Brethren, saith the Apostle, when ye come together? Every one of you hath a Psalm, hath a Doctrine, &c. Let all things be done to edifying. Assuredly, as a Spiritual Taste of the VVord of God, is that by which the Man of God, is throughly furnished to every good work in the House of God; so by the same, and not without it, is he also furnished to edify the Church in Psalms, Hymns, &c. As therefore it is not every one that hath a Doctrine, to edify the Church, but only such as God hath fitted thereto by a peculiar Gift: Even so it is not every one that can edify the Church with a Psalm, but only such as God hath gifted for that Service.

Again, What the Matter of a Psalm should be, will further appear, if we compare it with the Duty of Prayer; as indeed they are nearly related, insomuch that it's not often but they go together. Now the Matter of our Prayer, though it ought to be agreeable to the Rules given in the Sacred Scriptures, and particularly the Lord's Prayer, Mat. 6. Yet he that prayeth in the Church for others edification, must have the Gift of Prayer, or the Spirit of Prayer, without which he cannot minister in that holy Service, as it is an Ordinance of Christ to be observed by his Church: 1 Pet. 4. 10, 11. As every man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. And by virtue of the Gift of Grace received, he that prayeth in the Church, though he carefully observe the general Rules of Prayer contained in the Scriptures, yet he doth, and may lawfully enlarge abundantly according to the occasions which occur, and often vary in the Churches of Christ. Thus then he prayeth with the Spirit, and with understanding also.

And sith it is as truly necessary, to sing with the Spirit, and with Understanding, as to pray with the Spirit, &c. It must needs be as necessary for him that singeth the Praises of God in the Churches for others p. 111edification, to have a Gift suitable thereunto, as the other: And as all our Prayers in the publick Assemblies, are to be reducible to the general Rules aforesaid; so must our Psalms be also, (though perhaps with greater variety than Prayer) taken of the common Treasury of the Word of Christ, and Psalms contained in the Scripture, which Word dwelling richly in us, together with the Spirit of Wisdom, how to enlarge upon them to the profit of God's People, affords fit matter for the Christian Service of singing Psalms, Hymns, &c. If any man speak, let him speak as the Oracles of God, 1 Pet. 4. And thus by a parity of the Cases of Preaching and Praying, with that of Singing in the Christian Church, together with a parity of the Reasons going along therewith; It's evident, that he only hath a Doctrine, hath a Prayer, hath a Psalm, fit for publick use in the Church of Christ, who understands the Scriptures, and the Nature of these Services respectively, and gifted by God's holy Spirit to exercise himself therein, after a publick manner. And hence we fairly assume, that as he only that hath a Doctrine, or a Gift to teach, &c. ought (in a modest way) to preach in the Church; Even so he that hath a Psalm, or Gift to praise God in his Church, ought to sing there to edify others; For as every man hath received the Gift, so let him minister, &c.

Object. Now some will probably object, That though he that hath a Doctrine, and he that singeth or hath a Psalm, be parallell'd in this Text, 1 Cor. 14. yet respecting the present State of the Church, it is not ad rem; the Gifts here spoken of being extraordinary or miraculous?

Answ. This is to cut our selves out of the use of this Scripture, as if it only served for a few persons in the first Age, &c. But sure this Direction is perpetual; otherwise, we may pray without the Spirit, sing without the Spirit, and without understanding also: Or can we believe that the Gifts of the Spirit are not necessary to us, for the due performance of these holy Services? Nay rather we might argue, if those that had such great Gifts, had need of direction to perform those Services with the Spirit, (which for all their Gifts they might fail to do) and with understanding also; much more are these words of use to us who have less Gifts, and yet as great a necessity to worship God with the Spirit and Understanding, as they had, John 4. 23, 24.

Men fancy extreams too much; some are so high in their pretence to Spiritual Gifts, that they contemn both Scripture and Reason in comparison. Others are as low, and will have nothing necessary but the Scriptures and Reason, &c. But the Truth lieth between these: For as the Spirit was not promised, to the intent that the Gifts thereof should make void the Authority and necessity of the Scripture, &c. So neither was the Scripture and Reason given, to serve us in the Sacred things of God, without the Gifts of the Spirit; wherefore the Promise of the Spirit in respect of Spiritual Gifts, is perpetual to the Church, John 14. He shall abide with you for ever, saith Christ. And the Exhortation to desire Spiritual Gifts, is perpetual, p. 1121 Cor. 14. 1. Therefore are the Gifts of the Spirit always necessary in the Service of God, though miraculous. Operations are not always so.

SECT. V. Of the Manner how Christians are to sing Praises to God in the Church-Assemblies.

Two things are here diligently to be examined: 1. Whether one alone, or many persons together, are to sing in the Christian Assemblies. 2. Concerning ordering the Matter sung in Meeters, and the Voice musically.

To the First, It is certainly both lawful, and very profitable, for one only person to sing the Praises of God at once in Christian Assemblies; being as fully warranted from 1 Cor. 14. as that one person only may pray or preach at once in Christian Assemblies: Yea there is no plea can lie against the one, which will not equally lie against the other; so that we need say no more to that; especially for that though it be perhaps but rarely done in these days, (at least not as it should be) yet I know not of any that denyes the thing to be lawful. And on the other side, that a multitude of Christians, or a whole Congregation ought to sing together at the same time, is not at all warranted from 1 Cor. 14. nor any other place of Holy Scripture, as we trust is sufficiently demonstrated already. So that we shall speak to the Second Point briefly, viz. The ordering of the Voice, which chiefly respects the Manner how to sing God's Praises in Christian Churches.

And here I find some who are zealous for promiscuous Singing, yet doubt not to reject all kind of melody formed by Art. And indeed it would appear very much unlike the Gravity of Christian Worship, for him that hath a Psalm of Praise to edifie the Church withall, if now he should bring it forth in the mode of Plain-song, Pricksong, Descant, or other Poetical strains. But however it might seem (for mens apprehension of things differ much) the business is, of whom he must learn the modes of such Singing? Either God hath taught him this, or else it's but of Mans device; and then how shall he be assured that this device is acceptable to God, or at least that it is not offensive to him? However of this we are certain, that such things as these are not of Divine Institution, have no foot-steps in the Christian and Apostolick Churches, and consequently must come into the Church under Licence, not with the face of Authority. But alas! admit such things once, and get rid of them when you can.

Wherefore the best, and for ought I can find, the only certain and undoubted way or manner to be used in Christian Churches, to sing the Praises of the Lord, is this; That such persons as God hath gifted to tell forth his Mighty Acts, and to recount his special Providences, p. 113and upon whose hearts God hath put a lively sence of present Mercies, should have their liberty and convenient opportunity, to celebrate the high Praises of God, one by one, in the Churches of God, and that with such words, as the nature of the matter and present occasion requires; so that they be careful to keep to the Language of the Sacred VVord, and as near as may be to the methods of those Hymns and Psalms used aforetime by holy VVriters of the Scriptures: And that all this be done with a pleasant or chearful voice, that may serve to express the Joys conceived in the Heart of him that singeth, the better to affect the Hearts of all the Congregation with the wondrous VVorks of God, and the continual Goodness which he sheweth towards the Children of Men, and especially towards his People. And thus he that hath a Psalm, becomes an useful Minister in the House of God, whilst as others wait on their Gifts; whether it be Prayer, Teaching, Exhortation, &c. So he waits on his Gift also, being as studious how to find out acceptable words, and to set his Hymns and Psalms in good order for common edification, as the wise Preacher is careful to the same intent about his Doctrine or Sermons, Eccles. 12. compared with 1 Cor. 14. 26. Let all things be done to edifying.

For evident it is, that this Service of singing the Praises of God in the Church, doth require as great ability, and as spiritual a mind, as any other service performed in the Churches, and consequently calls for as great study, and holy waiting upon God for his help in the performance or ministerial part thereof, as the rest. All which it will be granted are to be done with as much spirituality as possible, because the whole VVorship of God, who is a Spirit, MUST be performed in Spirit and Truth, John 4. 24. which is not only meant (as some conceive) of the Gospel-ministration, which is termed Spirit in comparison of the Law, 2 Cor. 3. but also of the raisedness of the state of the Worshippers themselves, in respect of the Illumination and Affection of the Hearts, especially of such as minister in the New-Testament-Services: For the words, such the Father seeketh to worship him, do clearly refer to the Heavenly Qualifications of those that worship him in the Gospel of his Son.

Now, that this Service of singing the Praises of the Lord in Christian Churches, requires as great ability as other holy Services, is evident;

1. Because the ablest among God's People can hardly shew the true nature and order of this Ordinance, with like ease as they do shew the other. Nor have many pious Congregations attained to any thing therin as a distinct service, (and they that have are not a little divided in their doings) though there are no Churches (I trust) but do perform some Duty to God this way in generals, whilst they daily praise him with joyful Hearts and Lips, for his Goodness. And,

2. Because of the great variety of apprehension among Christians about this Ordinance both in former and latter times, as in part is shewed: And further, some Learned among the Protestants do affirm, p. 114That to sing David's Psalms in a Rhythmical way (as now used) hath no foundation, so much as in the Customs of the Antients. Mr. Stubs Light out of Dark. p. 151.And that Beza being very poetical, made his Pastime become a part of the vulgar Devotion. That the Papists deride these Psalms, calling them Geneva Jiggs. And that to make the Davidical Hymns (though better translated than they are) a part of our rational Worship — is as ridiculous, as to make our Addresses to persons in Authority, by Epistles and Orations out of Tully. [But if David's Psalms, though better translated than they are, will not pass in the Judgment of a Learned Protestant, for a part of our rational Worship: I marvel how such as pretend to a higher pitch of Reformation, should think that their private Poetisms should find acceptance in the Churches of God;] How much better is it, to content our selves where we are, rather than to take up such Fancies? Or else to set upon the Duty (in the fear of God) according to Paul's direction, that he that hath a Psalm, should hold it forth for the teaching and admonishing of the Churches. Thus may we safely and confidently speak to our selves, and admonish one another also in Psalms, Hymns, &c.

Object. But some may say, That though it must be granted on all hands, that so much as you affirm, is both lawful and profitable for all Churches, and may be truly called a Singing of Psalms and Hymns to the Lord. Yet that this only is what is lawful, or that this fully answers the mind of God, as it concerns the Church, doth not so clearly appear, as might be wished.

Answ. 1. VVhat other Singing than this, had the Church at Corinth? Will you say they had two kinds of Psalms, some for particular men to sing, and some for all to sing together? Sure the Apostle directs them in relation to the Duty of singing Psalms, as God had ordained it for the use of the Christian Churches, and what would we have more?

2. If this which we have shewed to be warrantable, be all that can be warrantably said, or asserted without just exception, touching the way of singing Psalms in the Christian Churches (at least for substance) we are not curiously to enquire further, at least not till we have performed this Duty as it is plainly held forth, which I fear most Churches do too much neglect. As for a Musical Singing, with a multitude of voices together in Rhime or Meeters (which is all that is desired further than what we assert) it is liable to so many just Exceptions, as may caution any good Christian to beware of it, which in part we have shewed. Except. 1. And which was also soon perceived by the very Founders and Users thereof themselves, so as to be disgusted, as we have seen out of Augustine, the Church at Alexandria, and may take notice of the same also of late days. Injunct. of Q. Elizabeth.For in the Injunction 49 of Elizabeth, it is ordered for the better understanding what is said, that there be a modest and distinct Song, so used in all parts of the Common Prayer in the Church, that the same may be plainly understood, as if it were read without singing. And yet is also provided, that it should be permitted (mark that) that there may be sung an Hymn or Song to the best p. 115sort of Melody or Musick that may conveniently be devised (note that) for comforting them that delight in Musick; which is a Reason so weak and carnal, as the very mention of it is sufficient confutation.

Except. 2. The Second Exception is taken from the Novelty of Musical Singing, with a confused multitude of voices in the Church of God, no man being able to shew the use of it in any one Church in the Apostles days; and for the Antients in the next Ages, we have seen them rather against, than for such a Practice; it having its beginning in the West Churches about 400 years after Christ.

Except. 3. The Third Exception is taken from the Preventions of Instruction or Edification; for when all speak, none can hear; and here also spiritual Gifts are drowned, by the voice of Men and Women who have no gifts at all; and thus the End of the Ordinance is made void.

Except. 4. The Fourth Exception. None can be confident they have done the Will of God, so, as rightly to sing his Praises, when they have sung in Meeter with a Tune, and with a multitude, one of David's Psalms, or a Poom of some Man's composing; and thus the comfort of the Service is taken away for want of assurance that this is the Service which God requires.

Except. 5. The Fifth Exception, lieth against those who take upon them, to turn the sacred Scriptures into Meeters, for, or to the intent, that others may say or sing after them; or that bring in their own Poetisms, into the Worship and Service of God, for the whole Church to conform to them, and that perhaps before they know them; or if they do know them, yet thus to make men obedient to our dictates, that they must say them after us, is of very dangerous consequence, and opens a Gap for Forms of Prayer, &c.

Except. 6. The Sixth Exception. This kind of Singing will make void that way of singing in the Church which is undoubtedly warrantable, viz. For such as have a Psalm, as aforesaid, to minister therewith to common Edification; or else we must allow two ways of Singing, the one by a single person according to the gift of Grace received; the other by a multitude, according to Art, or Poetical Devices.

Except. 7. The Seventh Exception. To admit singing in the Church of Christ by Art or pleasant Tunes, will bring Musick into the Service of the Church, such singing being the ground of Musick, or Musick it self. And when such Singing was allowed in the Jewish Church, Instruments of Musick were also allowed together with it. Now sith those Musical Instruments are laid aside, sure all Poetical Singing ceased with them, in respect of the Solemnity of Christian Worship.

Except. 8. The Eighth Exception. To hold a Musical Singing in the Church of Christ to be necessary, infers this Proposition; That no Christian Church is compleat in the Order of God's VVorship, without some skill in Poetry and Musick; no, though they come behind in no gift of the Spirit. If otherwise, then it followeth that Musick and Poetry is not necessary in the VVorship of God, and then Musical Singing is not required in Ephes. 3. nor Colos. 3. and then 'tis not required p. 116in any other Scripture in reference to the Church of Christ. And then Psalms, Hymns, and spiritual Songs may be sung in Christian Churches, according to the Will of God, without Musical Tunes, or Poetical Arts. And consequently the only justifiable way to sing God's Praises in Christian Churches, is, for such as God hath gifted to that Work, to do it with joyful Heart and chearful Voice, to the Glory of God, and the Edification of the Churches of Christ.

Finally, Whereas in James 5. we find direction to particular Christians, who are of a chearful heart, to sing Psalms; and hence some conceive, that these were Psalms already formed and prepared to their hands. It is all granted with this consideration only, That the Psalms were no more provided or made ready for those that were merry, than the Prayers were made ready for those that were afflicted; that is, there is sufficient direction in the holy Scriptures for all such (though but weak Christians) as have occasion to pray, or to rejoice before the Lord, how they shall discharge those Duties respectively, not that the one or the other is tied just to so many words; no, the Apostle doth neither assign them what Psalm, or what Prayer recorded in the Scripture they should make use of; but having assigned the Duty of each, he leaves them to the Assistance of God's Spirit by the Graces common to all Saints, whom Christ hath sent to comfort his Church, and to make Intercession according to the Will of God, Rom. 8. 26, 27. For we know not what to pray for as we ought, it is the Spirit that helpeth our Infirmities with Sighs and Groans, &c. What is it then, I will sing with the Spirit, and I will sing with understanding also. I will pray with the Spirit, and I will pray with understanding also. And thus all Pious Christians, who are not able to express any thing in publick Congregations, yet may both pray, and sing the Praises of the Lord in their private Devotions: And were the Churches better seen in spiritual Gifts, and more diligent in the Exercise of them this way, private Christians would understand thereby much better how to quit themselves in their particular Duties; so that I shall not need to enlarge.

Finally, after all that I have said hereabout, I would not be understood to censure those that differ from me in understanding or practice in this particular, who have a pious mind in setting forth God's Praises, in some of the Modes here opposed. Yet do I think it necessary that all Christians, and especially the Baptized Churches, do more seriously consider this matter than hitherto, that this Part of God's Service might be better known to the Glory of God and the good of the Churches. And let this one thing further be considered, that sith there is as truly a Singing with the Spirit, as a Praying with the Spirit, as well as a Singing and Praying to give, or fitted to the Understanding of others; It must needs follow that the Church may as truly be said to praise the Lord with an Hymn, &c. when one only Person pronounceth it, as she is said to pray p. 117when one Person alone expresseth her Desires in Prayer, and therefore that this Duty of Singing, may be done without promiscuous singing by many voices together, no man can deny; but to do it by a multitude, is lyable to many Exceptions, as hath been shewed.