Gospel Music, Part 6
6. The unjuſtneſſe of mens exceptions againſt ſinging Pſalmes. Their Objections anſwered.
The laſt thing we have to doe upon this queſtion, is to anſwer the objections againſt ſinging of Pſalmes. And I am ſory to find that godly perſons ſhould make ſome of the ſame objections, as prophane malignant miniſters have; as that becauſe Davids Pſalmes were put into Engliſh meetre by Mr. Hopkins, Mr. Sternhold (who dobtleſſe were godly men, or elſe the Churches of England newly refined out of Popery had not uſed them) that therefore it is not lawfull to ſing Davids Pſalmes. As a prophane Prieſt ſaid of late, that the Engliſh ſinging Pſalms were Hopkins his pigges. I ſay it is a ſad thing when Chriſtians ſhall joyne with the enemies of Chriſt againſt an ordinance and practice of Chriſt, who ſang in his language, yea likely in Syriacke, in which he continually ſpake and preached, differing from the Hebrew in which Davids Pſalms are penned, as we fing in our language.
The objections are referred to divers heads: Some to-
1. The matter
2. The forme
3. Tranſlation
4. Some warrants ſeeming contrary
5. Communion or fellowſhip
Of Pſalmes and ſinging.
1. From the Matter.
1. Objection is, that it is very doubtfull whether Chriſt or his Apoſtles ſang Davids Pſalmes, or no.
Anſw.
1. We have no warrant of Scripture to ſay to the contrary, Chriſtians ſhould aſſert onelyonly what the Scripture aſſerts, and to deny what the Scripture denies.
2. The aneient Hebrew copie of the Goſpel of Matthew hath it, Matth, 26.30. foreign When they had ſung one of the Tehillim, which is the name or Title of Davids Pſalmes.
3. Under Pſalms and Hymnes, &c. are comprehended all Pſalmes, unleſſe we will under Hymne comprehend eſpecially pſalmes of praiſe, as we ſhewed afore. Now Davids Pſalmes are ſo full of praiſes, that they are all called Tehillim praiſes. Therefore the Apoſtles in that Epheſ. 5. Coloſſ. 3. and Matth. 26.30. uſeth a Greek word of the ſame ſignification; namely foreign, a Hymne. And foreign, having ſung an Hymne.
4. The Apoſtles prayd a Pſalme of David, viz. the ſecond Pſalme, Acts 4.24.25. And ſinging is nothing elſe but a more deliberate, diſtinct, pauſing, and mediating praying.
5. If they compoſed other Pſalms, ſure they (at leaſt ſome of them) would have been left upon record as wel as we have upon record leſſer matters, as the people ſtrewing of Palme branches, &c.
6. If they ſang not Davids Pſalmes at that time of the Supper, if they ſang any other penned Pſalm, either of Moſes or Deborah, it comes all to one.
7. It is ſaid that the moſt reformed Churches ſhall ſing the Pſalmes penned in the Scripture; as the ſong of Moſes, and the ſong of David, witneſſe Hallelujah, and Amen three or foure times in foure verſes, Rev. 19.1, 2, 3, 4. which words are very oft in Davids Pſalms.
Where the Scriptures quote Pſalms they would have us take it for granted that Davids Pſalms are meant. As Luk. 24.44. Act. 1.20.13.35. Therefore they are meant where is mention of ſinging Pſalms.
2.This is the objection of The certain Reaſons againſt Singing. And of others. Obj. from the Matter; that the matter of our ſinging, ſhould be ſomewhat immediatly dictated to us by the Spirit, or at leaſt we ſhould compoſe Pſalms by the Spirit: For Paul ſaith, I will ſing with the ſpirit. And Epheſ. 5. Col. 3. Sing ſpirituall Songs.
Anſ. Thoſe places are meant of ſpirituall ſongs for the matter, not the maner of making. Of Pauls ſinging in his own ſpirit or mind, yet ſo as in a tongue that he might be underſtood Now to the objection, 1. For the Spirits dictating of matter preſently, ſit for ſinging, we ſay it is a gift not found in one of 10 thouſand Saints, if in any at all. See theſe times drive mainly at revelations in all things. Touching Knowledge, Aſſurance, Practice, and this of Singing. It is an extraordinary gift if Miniſters or Chriſtians can ſpeak divine Matter pertinently, upon the ſudden extemporarily in preaching and exhorting any length of time. Who then ſhalbe able upon a ſudden to ſpeak matter and forme that is meeter, fit for ſinging. For if men will ſing, though alone, any tune, and not yell out a confuſed noiſe, they muſt meaſure out their words to a certain length. And then who can ſtudy matter and meeter all in the ſame inſtant, and be devout too? We never read in the Scripture of any ſuch, but rather the contrary, David penned his Pſalmes, Moſes penned his Song, and both with exactneſſe and variety of meeter, which argue not ſudden rapſodicall ſinging. 2. We ſay that no Chriſtians can ſing together, becauſe their meditations will differ, if not the meeter too, and ſo make confuſion.
2. For Chriſtians deliberate compoſing the matter of Pſalms to be ſung in common, we have no rule in the Scripture to require that. Generally thoſe that penned the matter of Pſalms, were extraordinary men, as Moſes, David, Iſaiab, Jeremiah, Habakuk, &c. 2. We read of a gift of praying and preaching, &c. But we read not of a particular gift given by Chriſt in the new Teſtament, to one above another, to compoſe the matter or ditties of Pſalms. If not, then 3. there will be a doubt whoſe Pſalms ſhall be ſung, whether thoſe compoſed by this brother, or that brother. 3. We preferre mans compoſall before Gods, whereas in preaching, the Scriptures is the text. In baptizing and adminiſtring the communion, the Scripture is the form. For praying, the Lords prayer is the plat-forme. And ſo by the ſame analogie Davids Pſalmes are the dittie for ſinging. In all to keep to the plat-formes of Scripture. 4. Men are but men. If in the matter or dittie: (for I do not now ſpeake of meeter) there ſhould be any unfoundneſſe of doctrine, by cuſtome and the muſick, the people would fall in love with it, and as Zanchy ſaith very well, there would be no removing it.
If all Churches ſhould have their ſeveral meeters for ſinging, it would not ſo tend to the union of Churches, and anticipating of emulations. But if all Chriſtians ſhould be left to compoſe ſeverall ſpirituall ſongs upon all varieties of occaſions, the ſtrong would be forced to ſpend much time in metricall compoſalls, and yet not have one in a readineſſe ſutable to a new emergent occaſion, when the cauſe and the cheerful mind call for it; and the weak ſhall never ſing, becauſe they can compoſe none at all.
For a generall cloſe to all that is objected of ſinging with the ſpirit, and worſhipping in ſpirit, Joh. 4. We ſay, That we may ſing Davids Pſalmes, and yet ſing with the ſpirit. As preaching the text of the Goſpel is a miniſtery of the Spirit, 2. Cor. 3. And ſo in uſing Scripture forms of baptizing and holy Supper, the Spirit doth come in with it; the more we ſay, or pray, or ſing the words of the Spirit, the more do we thoſe according to the mind of the Spirit. All what the Spirit ſuggeſts, is what it hath already written, and for us to uſe, as Rom. 15.4. Whatſoever was written afore time, was for our learning, that we through patience, and comfort of the Scriptures, might have hope.
3. Objection from the matter, is this. Is not (ſay the reaſons againſt ſinging) this a confuſed praiſing God, when we ſhall offer to him the exhortations of praiſe? This is giving to God his exhortation again, and leaving the duty undone. Is not this ſinfull to anſwer God in his own words? God commands his people to praiſe him: Now for us to take thoſe words God ſpeakes to us, and ſpeak them to God again, and thereby think we have done the duty, when indeed we leave the duty undone. This is ſinfull.
Anſw. Why may we not as well ſing to God what God ſayes to us, as well as pray that in prayer which God ſaith to us. David did both, Pſal. 27. Thou (Lord) ſaydſt, ſeek ye my face: My heart anſwered, Thy face Lord will I ſeek. David thinks he praiſeth God in ſong, by ſinging exhortations to praiſe. Pſal. 136. See the firſt three verſes, and the laſt verſe. So Pſal. 148. Pſal. 149. Pſal. 150. As Luther ſaid, Praying is the beſt preparation to prayer; for then we ſet upon it in Gods ſtrength. But in meditation in our own ſtrength. So ſure ſinging exhortations to prayer, is an excellent preparation to ſing praiſes. And therefore David begins many of his Pſalms with exhortations to praiſe.
2 ſort of Objections are from the Form.
1 Obj. Set forms in ſinging Pſalms are invented by men. So the Certain Reaſons.
1 Anſw. If turning Davids Pſalms into Engliſh Meeter be humane invention when the matter is purely divine Scripture; how much more may that be ſaid to be humane invention when the matter and form is compoſed by you that make this Objection.
2 By the ſame Argument you may call compoſing of Sermons humane inventions.
2 Obj. From the Form is, That the ſinging of Davids Pſalms in our Engliſh Meeter is an impoſition impoſed by men. So the Certain Reaſons.
1 Anſw. There was never any Law, or Canon, or, &c. extant that I know to impoſe our Engliſh Meeter on the Churches. All that is ſaid is in the Title to the ſinging Pſalms, viz. Set forth and allowed to be ſung in Churches, and private Families to prevent ungodly Balads. Here is no impoſition, but onelyonly permiſſion, men may ſing them, and not ſing them, and yet not be puniſhed. For in all the prelaticall perſecutions, men were never perſecuted for omitting to ſing them publickly or privately.
2. That were a farre greater impoſition, if (as we have ſeen inſtance) men ſhall compoſe Pſalms or ſpirituall Songs for matter and form, and read them to the Church upon the ſudden to ſing, without the adviſe of the Church whether they were orthodox or no, and without their allowance and leave that they ſhould be uſed by the Church; and ſo cauſing men to offer up to God inſtantly that which they did not well know what it was; and ſo could not ſing with that faith and affection as they ought: doubting what might follow in the next line, not having any ſight of it in their books, nor any impreſſion of it in their memories, whether it were warrantable or no, to the great offence of ſome of the Congregation.
3 Obj. From the Form is that it is Liturgicall, and Cathedrall, as in Pauls and Weſtminſter, &c. So thoſe Reaſons.
Anſ. Davids Pſalms ſung ſome phraſes in our Engliſh Meeter differ much from Cathedrall ſinging, which is ſo abominable, in which is ſung almoſt every thing, unlawfull Letanies, and Creeds, and other proſe not framed in Meeter fit for ſinging. Beſides they do not let all the Congregation, neither ſing, nor underſtand what is ſung; battologizing and quavering over the ſame words vainly. Yea nor do all they ſing together, but firſt one ſings an Anthem, then half the Chore, then the other, toſſing the Word of God like a Tenice-ball. Then all yelling together with confuſed noiſe,Hieron. on 5. Bpheſ. Aug. Confeſ. This we utterly diſlike as moſt unlawfull. As Hieronius of old declaimed juſtly againſt it, calling it, Muſicam Theatralem, Stage play ſinging. And Auguſtine, A ſtudying of Muſick, rather then heavenly melodie and devotion. And the gloſſe quipping it with two verſes.
Non vox ſed votum, non muſica cordula, ſed cor:
Non clamor, ſed amor, pſallit in aure Dei.
Soul vows, not ayrie voice,
Not Art, but heart God hears
Not loud noiſe, but love joyes
Make Muſick in Gods eares.
3 Obj. from the form. The Prophets, Chriſt, or his Apoſtles never praiſed God by any form invented by man, but upon all occaſions by the powerfull operation of the Spirit. 2 Pet. 2.21. Holy men of God ſpake as they were moved by the holy Ghoſt. So thoſe Reaſons.
1 Anſw. This text is not meant of ſinging, and expreſſing what we find penned in the Word of God; But of the extraordinarie inſpiration of the Spirit directing infallibly ſome few extraordinarie men, Prophets, Apoſtles, &c. to pen the divine texts of Scriptures. Among which we find in other Scriptures that they penned ſome Pſalms and ſpirituall Songs; and ſang them themſelves, and there expreſly left them to the Churches to ſing. Exod. 15.1. Then ſang Moſes and the Children of Iſrael this Song. 2 Chron. 35.25. And Jeremiah lamented Joſiah, and all the ſinging men and ſinging women ſpake of Joſiah in their lamentations to this day, and made them an ordinance in Iſrael, and behold they are written in the Lamentations. That is, in the Lamentations of Jeremiah, penned with great varietie of meeter, as they that can but read Hebrew may ſee ſomewhat of it. And what is the meaning of the titles of the Pſalms (which are very Text) To the chief Muſitian: A Pſalme for Aſaph: A Pſalm for the ſons of Korah: A Pſalme for the Sabbath day: A Pſalm of degrees, of which there are many, which being excellent Pſalms were appointed to be ſung upon the ſtairs of the Temple in the beginning of their publick worſhip, and therefore ſome tranſlate, Pſalms of or for the ſtairs: I ſay, what is the meaning of all theſe titles of the Pſalms, if not left to the Churches to ſing?
2 Anſw. If onelyonly they muſt ſing that can ſpeak as they 2 Pet. 1. laſt, then none muſt ſing. For propheſie is ceaſed, Apoſtles and extraordinarie men ceaſe.
3 Anſw. Either the Churches muſt ſing theſe ſpirituall Pſalms and Songs compoſed in Scripture, or elſe ſome of their own compoſing; or none. Not none, for it is an ordinance enjoyned in the New Teſtament, as you have heard fully proved. If you ſing thoſe of your own compoſing; they are rather invented by men, and impoſed by men, then the Pſalms of David, &c. turned into Engliſh meeter. For in this we ſing for matter, and words as neer as may be, onelyonly that which was invented and impoſed by the holy Ghoſt.
3. ſort of Objections are from the tranſlation of Davids Pſalms into Engliſh meeter. This is an objection of a later ſtamp, then the Certain Reaſons. Some ſay that that tranſlation is full of corruptions. Others ſpeak more groſly, that it hath many lyes in it.
Anſw. We ſtand not here to juſtifie corrupt tranſlations. Nor on the other ſide may others talk of lyes in them, till they know what a lye is. Every ſpeaking an untruth by miſtake is not a lye; but a lye is, to ſpeak falſe and to know it, and yet vent it to the deceiving of the hearer. Mentiri eſt contra mentem ire, ſaid Auguſt. To lye is to ſpeak againſt ones conſcience. And Mendacem eſt falſa vocis ſignificatio, cum intentione fallendi. Aug. lib. de mendacium. To lye is to utter a falſhood with an intent to deceive. Dare any ſay, that Mr. Sternhold and Mr. Hopkins, &c. that tranſlated Davids Pſalms into Engliſh meeter, did wilfully miſtake, with an intent to deceive the Churches? Could they have done it, and other learned men never find them out in their ſtudie to deceive? As for corruptions in tranſlating, it ſhould ſeem their endeavour was to avoid them as much as they could, much more lying. For the Title of the ſinging Pſalms ſaith, that their tranſlation was conferred with the Hebrew. Durſt this title be ſo long printed, if for the generall it had not been true? Would the Churches, and Martyrs have ſo long uſed them, if in ſome good meaſure they had not been faithfully done? What can there be done of men but ſtill it will appear as done by men; namely, imperfect. All tranſlations that ever were of the Bible in any language either of the Schools, as Greek and Latin, or of Nations, have many miſtake; therefore ſhall we read none of them? The Churches knew there were many faults in the old Engliſh Tranſlation of our Bibles; did they therefore ill to read it till they had a better? So hath the laſt and beſt Engliſh Tranſlations ſome miſtakes known to the Churches, therefore ſhall we not uſe it till we have a more exact? Do we ever look for perfection before the great reſtitution of all things? If any do tranſlate as neer as they can, and to the ſence, the holy Ghoſt accepts of it. The Greek Tranſlation is full of miſtakes; yet the Apoſtles alledgeth that oft in the New Teſtament, where they tranſlate neer the ſence, though they miſſe in the phraſe. The very Hebrew text it ſelf of the Old Teſtament, hath 800 diverſe readings. And ſometimes the holy Ghoſt in the New Teſtament takes the one, ſometimes the other, ſometimes both. There is one miſtake, a groſſe one in all the Jews Bibles, Pſal. 22.16. where they put foreign kaari, As a Lyon, for foreign or foreign kaaru for to pierce, which the holy Ghoſt corrects. Matth. 27.35. And in the New Teſtament in Greek there are above a thouſand diverſe readings. Shall we therefore caſt away the whole Bible? Oft writing and printing will cauſe miſtakes in any books. God hath promiſed indeed to keep his word to an iota, to a tittle. But not in this or that particular individuall Copie, or Tranſlation. But in ſpecie, among all we ſhall find all the truth. So for men, God doth not reveal all minuts of truth to every man, but to all his Churches in generall, of Jews and Gentiles, that we may not be perfect the one without the other. Now then what will the Objectors do, if they will compoſe Pſalms of their own heads; muſt not they follow thoſe Tranſlations they underſtand? If ſo, that they do will not be perfect. I ſpeak not all this, as if againſt a better Tranſlation of the Pſalms into Engliſh Meeter, I do with the reformed Churches earneſtly deſire it. But I would not have an Ordinance laid aſide (with ſcandall to the Brethren) becauſe we cannot have it in perfection.
4. ſort of Objections is touching our warrant to ſing Davids Pſalms in Engliſh Meeter.
1. Obj. Whether that be not againſt it, 1 Cor. 14.26. How is it then brethren? when ye come together, every one of you hath a Pſalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done to edifying.
Anſw. Touching warrant in generall, we have anticipated our anſwer here, all along a fore. As for that place, 1 Cor. 14.26. we cannot conceive the Apoſtle more to forbid Pſalms then doctrines, interpretations, &c. which no rationall man will think to be forbidden. The ſcope of the Apoſtle is evidently manifeſt to be onelyonly to admoniſh them to do all things in order, and to edification. So the cloſe of the verſe, and v. 27.29.30.31.
Q. But doth not this place hold out to us, that one onelyonly in the Congregation ſhould ſing, and all the Congregation ſilently attend?
Anwſ. *Vid. Aretium, vetus Eccleſia non uni omnia imponebat, ſed alius legebat, alius interpretabatur, alius addebat ſuum judicium, alius preces habebat, alius canebat, &c. Aret. in 1 Cor. 14.26.If we ſuppoſe that this place ſhould intimate that ſometimes, a godly brother upon ſome ſpeciall occaſions having compoſed a ſpirituall ſong, the congregation hath given leave to him to ſing it in the Congregation, whiles they ſilently attended, as at other times to a Sermon, or the publick prayer; yet this cannot inferre that alwayes it ſhould be ſo, or that the Congregation might not ſing together; for the texts alledged in the 1. Head, the ground of ſinging, clearly evince that Churches did, and may ſing even all the Congregation altogether.
2 Obj. Touching warrant, is: How we can ſing thoſe Pſalms that are hiſtoricall that belonged to other times and men? And how we can ſing thoſe that contain divine direfull imprecations.
Anſ. We may (ſaith Doctor Ames) ſing thoſe hiſtoricall ones, by meditating as we ſing to draw thence conſolation and confidence according to Rom. 15.4. And, we muſt to that end, take upon us the perſon either of thoſe that compoſed them, or of them of whom they were compoſed, that we may think what is ſaid by them, or touching them, is ſaid ſome how even to us. And for thoſe imprecating Pſalms, 1. (ſaith he) we may meditate in ſinging on the formidable dread of God againſt impenitent ſinners. 2. We may pray in ſinging that God will haſten his juſt judgements on the in curable enemies of the Church; though not againſt our private perſonall adverſaries.
3 Obj. Touching warrant is: That in turning Davids Pſalms into, and ſinging them, in Meeter with adding and changing of words, is adding to, if not diminiſhing from the text of Davids Pſalms; on which adding and diminiſhing is pronounced a curſe. Revel. 22.18, 19. Deut. 4.2. Prov. 30.6.
Anſ. There is no adding, but onelyonly explaining; even as we do in tranſlating the Bible, and in alledging texts in Sermons, applying them to particular purpoſes; ſo that unleſſe you dare ſay that theſe are unlawfull, you muſt not ſay the other is unlaw The Lord requires no more of us in ſuch uſing the Scriptures but to keep to the ſence, as is plain a thouſand times over in the Apoſtles alledging in the New Teſtament places out of the Old.
The fifth and laſt ſorts of Objections are from communion and fellowſhip with wicked men in the duty of ſinging Pſalms.
Anſ. If we may not ſing in a mixed Congregation, then not pray. For ſinging for the moſt part is but more deliberate meditationall praying. If we may not pray in a mixt congregation; then we muſt not have the Word preached (which is a gathering ordinance belonging to all) bleſſed to the auditorie by prayer. Chriſt praied amidſt unbeleevers. Joh. 11. v. 41.45. Jeſus lifted up his eyes, and ſaid, I thank thee O Father, &c. Then many of the Jews beleeved on him. Other places might be alledged but for haſt. As his giving thanks when he miraculouſly fed the multitudes with a few loaves and fiſhes. And Joh. 12.27, 28, 29. ſee before, &c. after there was a mixed multitude about him. To decline praying in a mixt congregation, is to lay a footing for neglecting of prayer in families, and ſo to let them live as Atheiſts. Pſal. 14. As for the holy Communion, it doth intimate us to be, and integrate and ſeal us into one bodie, (the bodie of Chriſt, is his Church) It doth ſuppoſe us to be one lump, 1 Corinth. 5. one bread, 1 Corinth. 10. It is an ordinance to give one life to them that have ſome alreadie. And therefore in this Ordinance none but ſuppoſed Saints or beleevers may joyne with us. But for ſinging, the ſound is naturall, the tune artificiall, (in which is no ſpirituall communion at all) and for the matter it is common as other places of Scripture to all. Laſtly for manner, if they ſing aright with faith and affection, they are meet for Communion therin. If not, they ſing not at all ſpiritually, and ſo we have no true fellowſhip with them; juſt as we may ſay as much of praying. Men may haply cavill againſt this anſwer; but let them reſt ſatisfied till they can ſhew us a word to exclude the mixed multitude from praying and ſinging as we have, from Communions. James writing to the twelve Tribes ſcattered abroad, Jam. 1.1. bids them ſing Pſalms, Jam. 5.13. I may ſay of this caſe here, as once was ſaid in humane ancient ſtories touching paricide, there was no Law anciently made againſt it, becauſe it was ſuppoſed never any child would be ſo unnaturall as to kill his parent. So no caſuiſt or controverſie moves this doubt of ſinging Pſalms in a mixt congregation: therein all learned men are ſilent, as ſuppoſing none would be ſo unſpirituall as to queſtion it.
To cloſe up all. You have heard what we can ſay for the defence of the lawfulneſſe to ſing as we do in our Engliſh Churches; wherein we concur with all reformed Churches. As that of Germany, where Luther would call for the 46 Pſalm in his troubles; And Zamchie would ſay,Zanch. on Epheſ. 5. de Muſic. in Eccleſ. By any means ſing the Pſalms and Hymnes of the Scriptures, for the bringing in of others will be of dangerous conſequence. Of Scotland, where Buchanan was ſo taken with it, that he moſt elegantly turned the Pſalms into Latin Meeter. Of the Greek Churches, of the French, of Holland, of New-England; all which have for that purpoſe tranſlated Davids Pſalms into Meeter in their own tongues. Even as at this day (as I am aſſured from them that have been eare witneſſes) the Jews in their Synagogues ſing the Pſalms of David in their own Hebrew tongue. So that beſides all that hath been ſaid, we have the cuſtone of all the reformed Churches of God; and this is not to be deſpiſed*1 Cor. 11.16., but rather they that yet will not be ſatisfied are to be put by with that of the Apoſtle in another caſe, If any man ſeem to be contentious, (as to lay aſide ſinging of Davids Pſalms) we have no ſuch cuſtome, nor the Churches of God. In the ſame 1 Cor. 11.16.