This is the second of five parts of the book Keach wrote defending congregational singing - ed.
CHAP. IX.
Shewing the true Form or Manner of Singing in the Gospel-days; and that it ought to be with united Voices, or to sing together harmoniously.
I Having in the first Chapter proved there is no proper Singing but what is with the Voice, part of my work here is done already; till I come to the Objections? I need not handle that Point any further. But the Question is, Whether one Person only or the whole Church, should sing together with united Voices?
'Tis the latter that I do assert, and shall, by God's assistance, endeavor to make appear; and I shall begin with our Pattern, I mean that Example our Lord Jesus and his Disciples have lest us; Is it not said they sung? that is, Christ himself with his Disciples sung a Hymn together, at the end of the Administration of the Holy Supper, Matth. 26. 30.
The second place I may direct you to, is Acts 16. 25. And at midnight Paul and Silas prayed, and sang Praises unto God, and the Prisoners heard them.
Obj. The place in Mathew 26. 30. may as well be translated, they praised God.
Answ. Though it is true they praised God, and it will bear that sense, yet, as Mr. Cotton and all learned Men I can meet with say, the Greek word signifies, their Praising of God in a Hymn. That is to say, they praised God by Singing. [See Dr. Du-Veil on Act. 16. 25.] Where is the Man that saith the Word will bear a praising of God without Singing? if there should be such a Person, I perceive (by my converse with several Learned Men) that I shall bring twenty, may be an hundred to that one that will refute and contradict him in what he says.
But let this be considered, viz. Though all spiritual Singing is a Praising of God, all Praisings of God, are not Singing his Praise.
CHAP. XIV.
Shewing who ought to sing Psalms, Hymns, and Spiritual Songs; whether it ought to be done in the public Congregation, and in a mixt Assembly or no.
'TIS strange that any should doubt, whether it be the Duty of the Church to sing (as well as private Families or Persons) since our blessed Saviour, with his eleven Disciples, upon the closing of the holy Supper, sung together a Hymn in that solemn Assembly; if we may not, ought not to follow them in the Practice of Singing a Hymn from thence, what ground is there to break Bread in our publick Assemblies from that Example? This is the Institution of that Ordinance; and, as he took Bread and blessed it, and took the Cup after the same manner, &c. so 'tis said when they had done they sung a Hymn, and went out, &c.
'Tis observable 'tis not said, Do this in your publick Assemblies: and therefore some may say, we will break Bread, or celebrate that Ordinance in our own private Families in a upper Chamber, as Christ and his Disciples did, and sing a Hymn when we have done, and so exclude publick Assemblies for that part of God's Worship. But to proceed; we read, as I have again and again shown you, that the Apostle injoins Singing on the Churches, Ephes. 5. 19. Col. 3. 16.
Object. But he doth not bid the whole Church to sing, &c.
Answ. The Apostle enjoins the Lord's-Supper on the Church of the Corinthians, 1 Cor. 11. 23, 24. But some may say, he doth not bid every one of them to break Bread; how doth it follow every Member ought so to do? there would be no end of such Objections. But by this Rule, any Precept injoined on the Churches may be restrained to a few Persons only, and so it would open a Door to Men to excuse themselves from being concerned in other parts of Gospel-Duties and Worship: therefore where a Duty is enjoyed by the Holy Spirit on the Churches, without the least hint or intimation that it concerns only some of them, nay, and an Ordinance in which there is the same parity of Reason, why one should be found in it as well as another, that Duty concerns the whole Church or every Member: but it is so in the case of singing of Psalms, Hymns, and Spiritual Songs: pray what ground has one Man to sing from hence more than another?
Are not all equally concerned to praise God? nay, and having received equal Mercies, Blessings, and Privileges, to sing his Praises, since 'tis required of all, without the least exemption of anyone?
Object. But what ground is there to sing thus in the Church before or after Sermon?
Answ. 1. As much surely as there is to pray before or after Sermon; nay, 'tis evident, if we do not take our Rule to pray before and after Sermon from those general Precepts that enjoin Prayer, then I do declare I know no Rule at all for it in all the New Testament, for we have neither Precept nor Example in the case, but where we read of Duties that concern only some Persons, and not the whole Church, the Holy Ghost mentions the Persons, 1. Either by their Relations they stand in one to another; Or, 2. Else by their Condition in the World. Or, 3. By their Office or Place, they stand in.
As there are particular Duties that concern Parents, Children, Masters, Servants, Ministers, Members: Also Kings, Subjects, rich Men, poor Men, Men in Adversity, or Men in Prosperity, all sorts and conditions of Men.
But here this Duty comes under no such particular Consideration; but as 'tis the Duty of all to hear God's Word, and to pray with united Hearts, so to sing together with united Voices, there being no other manner or way prescribed, as I have shown, for the discharge of that Duty or Ordinance of God.
But I would fain be resolved by my Brethren, or any other, what Ordinance of God or Duty it is that appertains to his Worship which ought to be performed in private, that may not be performed in public.
Take what famous Mr. Cotton of New-England speaks as to the Answer of this Objection, 'tis thus stated by him, viz.
Object. Scarce any Example can be given of any entire Congregation that sung together mentioned in the Scripture.
Answ. ‘Tho no Example could be given for it, yet it is a sufficient Warrant for the Duty if there be a Precept; and, saith he, the Precept is plain, Col. 3. 16. where the whole Church of Coloss is exhorted to have the Word of Christ dwell in them richly and to admonish one another in Psalms, &c. to sing with Grace or holy Melody to the Lord. If God, saith he, had reserved this Duty to some select Choristers, he would have given some Directions in the New Testament for their Qualification and Election; but since he speaketh nothing of any such, &c. he commandeth this Duty to the whole Church.’
2dly, The Practice of God's Israel of old, (i. e. Moses and the Children of Israel) is a further Solution to this Objection; for there is an example of singing together; and besides, that there was a mixt Multitude with them too is evident, who, no doubt, sung with them, having received the like Mercies they did. See Exod. 12. 38.
In the Manuscript I have by me before cited (which seems to be written by a Man of Parts and good Ability) who, speaking to this Objection, says much to the same purpose; First, ‘That we have a Precept which is more than a Precedent. Secondly, That we have Precedents for it in the Old Testament.’ And say I, it is no ceremonial Rite, but a moral and perpetual Duty, that in the Old Testament is as much a Rule for us herein, as their religious reading the Scriptures, and keeping of Days of Prayer and Fasting, and Days of Thanksgiving: if this be not so, in vain are our People pressed and stirred up to those Duties by the Authority of those Texts in the Old Testament, as I said in Chap. 4. pag. 47.
Besides, we find 'tis prophesied of, that in Gospel-days, as has been shown, Zions Watchmen, and desolate Souls, or waste places, should lift up their Voice, and with their Voice together shall sing, Isa. 52. 7, 8. And certainly that in Rev. 19. 1, 2, 3, 4. those Hallelujahs that shall be sung in the Gospel-Churches at the downfall of Babylon, will be doubtless with Voices since 'tis said to be the Voice of much People, as the Voice of many Waters, and as the Voice of mighty Thunderings.
‘Christ (saith Mr. Cotton) and his Disciples when they received the Lord's-Supper, which was a Church Act, they were an entire Congregation, and they after Supper, sang a Hymn. To say that one sung it, saith he and the others joined in Spirit, saying, Amen, hath no foot-hold in the Text, it might as well be said, they all took the Bread, they all blessed it, and gave it, in that one did [Page 105]it, and all the rest joined in Spirit and consented in that, and in the blessing of it.’
But 'tis said [they] sung the Hynm, not he alone, yet [he] is said to give Thanks or to bless the Bread, &c.
‘It is no strain of Wit, saith he, but a solid and judicious Exposition of the fourth Chapter of the Revelation, to make it a Description of a particular visible Church of Christ, according to the Platform and Patern of the New Testament; whereas the four living Creatures are four sorts of Officers, so the twenty-four Elders set forth the Brethren of the Church in respect of their ripe Age, Gal. 4. 1, 2, 3. and twenty-four in number answering to the twenty-four Orders of Priests and Levites, 1 Chron. 25. 9, &c. and these are all said to joyn together in singing a new Song unto the Lamb.’ If his Exposition may not be admitted, yet all Expositors agree, that by the four Beasts and twenty-four Elders, are meant the Church and the Officers in the Church, and then their singing together doth confirm the manner of Gospel-singing with united Voices together in God's Worship.
Object. But what ground is there for the Church to join in the singing of Psalms, &c. with Unbelievers?
Answ. 1. Unbelievers joyning with them, is one thing, and their joyning with Unbelievers, is another: And since 'tis a Church-Ordinance (as we have clearly proved all along it is) what Rule or Ground hath the Church to put Unbelievers forth of their Assemblies if they knew them from others? there may be Unbelievers in the Church, and there may be Believers out of the Church.
2. What ground hath the Church to pray with Unbelievers? certainly, the Communion together in Spirit is more close and intimate than that of uniting the Voice; so that if it is unlawful to let them sing with us, 'tis unlawful to let them in their Hearts join in Prayer with us.
Must not the Children have their Bread, because Strangers will get some of it? Besides, in the Church of Corinth, when Singing was brought in amongst them, as well as a Doctrine, &c. the Apostle speaks of Unbelievers coming into their Assemblies: and 'tis one Reason he gives why they should take heed to prevent Confusion, and not to suffer one to bring in a Doctrine, (or many together) and another an Interpretation, and another a Psalm, to put them all on Singing, and so have all these Ordinances confounded together, in a disorderly and confused manner: So 1 Cor. 14. vers. 26. compared with vers. 23.
3. If Singing be a part of natural Religion, or a moral Duty, as Prayer is, this Objection is gone forever: So that he that answers what we say here, will do nothing unless he can make it appear Singing the Praises of God is a meer positive Precept, and had never been known to be the Duty of Mankind, without some written Law or Prescription. Are not all Creatures called upon to sing and praise their Creator? and have not Unbelievers cause to praise God, nay, sing his Praise for the Mercies and Blessings God doth bestow upon them? Nay, have they not caused to praise God for Christ and the Gospel? &c. What is Singing but praising God? And would you not have any to do this but the Saints? Ought not all Men on Earth to pray, tho till they have Faith their Prayers are not accepted of God?
I shall conclude this Chapter with what Mr. Sidenham hath so well said to this Objection.
‘Many who grant Singing to be an Ordinance (saith he) among Saints, yet stumble to sing in a promiscuous manner with others, especially because so many Psalms, &c. are of such composition, that doth not seem to concern a mixt multitude.’
‘For the opening of this, I must lay down this general Position, That Prayer and Praises are natural Duties belonging to all Men as Men, though only the Saints can do them best and spiritually; it is so upon all Men by the Law of Creation, to seek to God for what they want, and to thank him for what they have: this is due unto God, owing unto him as Creator and Benefactor; and though Singing be a part of instituted Worship, yet it is as the addition of Order, and regulation of a natural Duty: And as there is no Man but is bound to pray for Mercies, so none are exempted from praising God for Mercies, though they sing in a low voice Tune than Saints. Thus David calls in all Creatures to bless and praise God, as a natural Duty, according to their several Capacities, Psal. 136; Psal. 117. Psal. 10; Psal. 20.21-22. Praise, is the natural Duty of all, the proper Duty of Saints, and a perfect Duty of Angels and glorified Souls.’
‘Object. You will say, They cannot perform it aright.’
‘Sol. 1. Their want of Ability does discharge them from such a Duty engraved on their Consciences, from the natural respects they have to God as a Creator; did perform which, God gave them full power. Let every Man do his Duty conscientiously he may afterward come to do it spiritually though I should lose the sense of a Duty in my Conscience, yet the Duty lies on my Conscience from God's Authority, and my Relation to him.’
‘By the same Rule, everyone should abstain from the performance of a Duty for want of present Ability, whereas the Duty must be done, and strength expected from Heaven, and waited for according to the divine manner of Dispensation.’
Shewing the true Form or Manner of Singing in the Gospel-days; and that it ought to be with united Voices, or to sing together harmoniously.
I Having in the first Chapter proved there is no proper Singing but what is with the Voice, part of my work here is done already; till I come to the Objections? I need not handle that Point any further. But the Question is, Whether one Person only or the whole Church, should sing together with united Voices?
'Tis the latter that I do assert, and shall, by God's assistance, endeavor to make appear; and I shall begin with our Pattern, I mean that Example our Lord Jesus and his Disciples have lest us; Is it not said they sung? that is, Christ himself with his Disciples sung a Hymn together, at the end of the Administration of the Holy Supper, Matth. 26. 30.
The second place I may direct you to, is Acts 16. 25. And at midnight Paul and Silas prayed, and sang Praises unto God, and the Prisoners heard them.
Obj. The place in Mathew 26. 30. may as well be translated, they praised God.
Answ. Though it is true they praised God, and it will bear that sense, yet, as Mr. Cotton and all learned Men I can meet with say, the Greek word signifies, their Praising of God in a Hymn. That is to say, they praised God by Singing. [See Dr. Du-Veil on Act. 16. 25.] Where is the Man that saith the Word will bear a praising of God without Singing? if there should be such a Person, I perceive (by my converse with several Learned Men) that I shall bring twenty, may be an hundred to that one that will refute and contradict him in what he says.
But let this be considered, viz. Though all spiritual Singing is a Praising of God, all Praisings of God, are not Singing his Praise.
I have already proved that Singing in the Spirit in a melodious manner, is the highest manner to express the Praises of God that the Scripture bears witness of; so that 'tis no marvel that some tell you it signifies Praising of God. But it is a poor sorry Cause that puts Men upon a temptation to quarrel with the Translators of the Bible, who from the word they hymned, positively affirm, they sang a Hymn. This is enough to stumble many weak Christians, who from such Dangerous and unnecessary exception may be ready to conclude, the Holy Bible is not truly translated in other places, and so may not know what to receive as a Truth, especially when they shall render a Greek word Singing, and another shall say it signifies no more than giving of Thanks. Yet Mr. Marlow seems to affirm no less, pag. 30. All know these are two different things, and though he says truth, that says they praised God when they sang a Hymn, yet if they did no more than in a common manner say Grace, or give Thanks, he that says they Sang, tells an untruth; in plain English, he lies; and so every Man will say: Should I give Thanks after Supper, and one that is by should say I sang a Hymn, would not others who were with me wonder at his impudence, and say he related a false Story, and testify I did no more than say Grace or give Thanks?
Nor does it signify anything, if some Greek Copy or old Translation should render it, they gave Thanks, from the word [they Hymned:] For of what Authority is such a Translation when compared to our late faithful and laborious Translators, who having many Greek Copies, and comparing them together, do affirm the Greek Word signifies, they sung a Hymn? and so saith Learned Dr. DuVeil.
Object. But might they not be said to sing together, tho none sang but Christ only, and the Disciples at the close say, Amen; as in Prayer Men are said to pray, when there is but one that is the Mouth?
Ans. This can't be, since there is so great a difference between the nature of Prayer, and that of Singing, which I have clearly opened in the first Chapter of this Treatise; there is Mental Prayer, praying in the Heart, and Heart-rejoicing; but there is no proper singing without the Voice, so that this would be justly to confound the Propriety of Speech. A whole Multitude that hears a Sermon, and say Amen to what they hear, may as well be said all of them to preach, as many may be said to sing when there is but one only indeed that doth sing.
2. But further, to remove this Doubt; I must say with Mr. Cotton, ‘If the Disciples did not join in singing that Hymn, but only by silent Consent, then they might as well be said to have taken the Bread and blessed it, and broke it and distributed it, and so the Cup; for all this Christ did with their silent Consent. But what our Saviour did alone, is expressly recorded as done by himself: He took the Bread and gave Thanks; it doth not say, they gave Thanks, and he took the Cup, &c. But observe, this of Singing or Hymning, is laid down in the plural Number when they had sung a Hymn, they departed into the Mount of Olives: They that departed into the Mount were they that sung the Hymn: Now it was not Christ alone, but his Disciples with him that departed into the Mount of Olives; therefore, saith Mr. Cotton, it was Christ and his Disciples that sung the Hymn together.’
CHAP. X.
Proving Singing the Praises of God with united Voices, from the Practice of the Saints in the time of the Old Testament.
But to proceed in the next place, to prove the Ordinance of Singing ought to be performed with united Voices, pray to consider the Practice of Moses, and the Children of Israel in singing after their Deliverance at the Red Sea, Exod. 15. 1. Then sang Moses and the Children of Israel this Song, &c. Moses did not sing alone, but the whole Congregation sang with him: Psal. 106. 12. They believed his Word, they sang his Praise; but soon forgot his Works; namely, the most of them that sung at the Red Sea; not Moses, but the Children of Israel who sung with him, they that sung his Praise soon forgot his Works: ‘Moses, say our late Annotators, composed the Song, and he, together with the Israelites, sung it to the Honour of God.’ Thus sang Deborah and Barak, and indeed we find no other Singing generally throughout the Old Testament. And therefore, since we are commanded to sing, and Christ hath given no other Direction about it but that of his own Practice, with his Disciples after the Holy Supper, and that of the Practice of Paul and Silas, who sung together, we may assure our selves there is no other manner of Singing to be brought into the Church but that with united Voices; and he that should set up, or bring in any other way or manner, doubtless would be guilty of an Innovation. Should one alone sing in the midst of the Congregation, like a Ballad-Singer, what Word of God is there to justify any such Practice? I doubt not but to make appear, when I come to it, that that Refuge in 1 Cor. 14. will fail them.
CHAP. XI.
Proving that singing the Praises of God in Publick Worship with united Voices, from the Prophecies of the Scripture, foretold how the Saints and Church of God should sing in Gospel-days.
OUR third Proof to demonstrate singing of Psalms, Hymns, and Spiritual Songs in God's Publick Worship with united Voices, shall be taken from those Prophetical Psalms and Passages in the Old Testament, that clearly relate to the Practice of the Saints in Gospel-Times. Take Dr. Robert's words here in the first place. ‘Singing of Psalms, &c. by Believers under the New Testament (saith he), is often-times prophetically fore-told therefore-required in the Old Testament; and therefore Singing of Psalms is clearly an Ordinance of Christ under the New Testament. The Antecedent is evident in sundry instances of the Old Testament.’ (Wherein pray take notice, that this Argument the Doctor brings, doth not only prove, that Singing is a Duty but shows the manner of it also, how it should be used in our Congregations). He then proceeds to mention some of those Prophetical Scriptures.
'O sing unto the Lord a new Song: sing to the Lord all the Earth. Sing unto the Lord, bless his Name, &c. Psal. 96. 1, 2. Again, Make a Joyful Noise unto the Lord, O all the Earth. Serve the Lord with Gladness; come before his Presence with Singing. Both which places, all the Earth, (saith he) must need to refer to the Gentiles as well as the Jews at that present Time; to the Gentile afterward, when they should be called and converted to the Lord, then the Gentiles also should worship the Lord with Singing of Psalms, with a joyful Noise.’ Which can't be any other than Singing together with a melodious Voice. But he goes on. ‘So that these Passages (saith he) is tacit Prophecies of calling the Gentiles, and of their New-Testament-worshipping God by Singing forth his Praise. Add hereunto that notable passage; O come let us sing unto the Lord: let us make a joyful noise to the Rock of our Salvation. Let us come before his Presence with Thanksgiving, and make a joyful noise unto him with Psalms. Psal. 95. 3. This Psalm is undoubtedly a Prophecy of Christ, and of that Worship that shall and ought to be performed to him solemnly in Sacred Churches under the New Testament, and especially on the Lord's-Day-Sabbath. The Sabbatism, or the rest of the New Testament, for the Apostle, interprets this Psalm of Christ, comparing Psal. 95. 7. to the end, with Heb. 3. 6, 7. & 14. 15. as upon that Psalm I have noted. This Psalm judicious Calvin thinks, agrees to the Sabbath-day, wherein Sacred Assemblies worship God. And it is evident in the current Psalm, that herein the Holy Ghost prophetically exhorts to that solemn Worship of God under the New Testament, which was usual on Sabbath-Days, viz.’
‘1. Praising the Lord, and Thanksgiving to him with Singing of Psalms,’ (with a joyful Noise, or melodiously with united Voices) ‘Vers. 12. urging the same with sundry Arguments, Vers. 3, 4, 5.’
‘2. Solemn public Prayer, with the Reasons thereof, Vers. 6.’
‘3. Willing, believing, and obedient attention to the Word of God then published, without hardening their Hearts against it through unbelief, To day if you will hear his Voice, harden not your Hearts, Vers. 7, 8. So that this Prophecy of Christ, and of the New-Testament-Worship, evidence shows, that the Praises of God, solemnly with Singing of Psalms, solemn Prayer, and solemn Preaching, and hearing of the Word of God, should be those Ordinances of Christ, (and in such manner as there mentioned) as the Duties of Christians under the New Testament. And it is here further added, whereas the Apostle saith To day; this day is interpreted by the Apostle to be meant, 1. Not of the Seventh-Day-Rest from the Creation, Heb. 4. 6, 7, 8. 2. Nor of the Typical-Rest Joshuah gave them in the Land of Canaan, Heb. 4. 6, 7, 8. but of another certain Day limited in David's Psalms, Heb. 4. 7. which is called, a Sabbatism, a keeping of a Sabbath, remaining to the People of God, Heb. 4. 9. And this Sabbatism is the Day of our Lord Jesus, when he ceased from his Work of Redemption, as God did from his of Creation, Heb. 4. 10. And which is that Day of our Lord Jesus? Is it not the Day of his Resurrection, that's our Lord's-Day-Sabbath, which David so long before foretold should be celebrated with solemn Prayer, Preaching, and Hearing of the Word, and with Singing of Psalms with a joyful Noise.’ [And thus what was written afore-time, was written for our Learning, and is full of Instruction to us, and doth serve for Reproof and Correction; likewise to such who do not hearken to every part of those Duties which are enjoined upon them therein, but cavil themselves out of the practice of it, with groundless and unnecessary Objections, and childish Questions]. ‘But further, (saith he) our Spiritual and Eternal Sabbatism, partly as with Christ from Sin and Misery, both in this World, and that which is to come, Jesus our High Priest being passed into the Heavens,’ Heb. 4. 15, 16. Mr. Cotton speaks the same with this worthy Man, pag. 10, 11.
2ly, The next Scripture-Prophecy, that shows clearly how the Lord's People should sing now in Gospel-Days, is that in Isa. 52. 7, 8. Thy Watchmen shall life up the Voice; with the Voice together shall they sing. It is worthy of your noting to consider, what Time this Prophecy did refer to; which you may soon see if you read the Context, How beautiful upon the Mountains are the feet of them that bring good Tydings, &c. The Apostle absolutely applies to the Time of the Gospel, and to Gospel-Ministers, Rom. 10. 15. And the Prophet doth not only say, The Watchmen shall lift up their Voice, and with the Voice together sing, but also calls upon the desolate and waste places to sing together; which can refer to none but the Lord's People, who in Gospel-Days shall be made a Praise to him who had been as a poor barren and waste Wilderness. For (saith the Prophet) in the next words, The Lord hath made his Arm bare in the Eyes of all Nations, and the ends of the Earth shall see the Salvation of God, Vers. 10.
Now this place directly declares the manner how we ought to Sing, that is, with Voices together. And thus I find the most Reverend and Learned Man speak upon the place: ‘David's Psalms (saith he) was Sung together in Heart and Voice, by the twenty-four, Orders of the Musicians, who typed out the twenty-four Elders,’ (which our Annotators and others say signify the Church and Ministers of Christ), and so saith this Author, viz. ‘All the Members of Christian Churches, Rev. 5. 8. who are made Kings and Priests to God, to praise him as they did; for if there had been any other Order of Singing beside the Body of the People, to succeed those formerly used, the Lord would doubtless have given directions how or what it was. Not Moses only, but all Israel sang; and the Women, as well as the Men, also intimateth that that Song John speaks of, Rev. 15. 3. which, saith he, the Protestant Churches getting Victory over the Beast, with Harps in their hands, and Singing the Song of Moses refers to that Song and manner of Singing Exod. 15.’ 1, 2. And there is no doubt of it but it doth. ‘Moreover, (saith he) Isaiah foretells, in the days of the New Testament, that God's Watchmen and isolates lost Souls, (signified by desolate and waste places) should, with their Voice, Sing together, Isa. 52. 8, 9. The Song of the Lamb (saith he) was with many together, Rev. 7. 9, 10. And the Apostles expressly command the Singing of Psalms, Hymns, and Spiritual Songs, not to any select Christians, but to the whole Church, Ephes. 5. 19. Col. 3. 16. Paul and Silas sang together in Prison, Act. 16. 25. and must the Publick hear only one Man Sang (I must say it would be a strange sight to see and hear and without any Warrant from God's Word or Practice of any Church of Christ). To all these (saith he) we may add the Practice of the Primitive Churches, the testimony of the ancient and holy Basil is instead of many, Epist. 63. When one of us (saith he) hath begun a Psalm, the rest of us set in to sing with him, all of us with one Heart, and with one Voice; and this (saith he) is the common practice (speaking of Basil) of the Churches of Egypt, Lybia, Thebes, Palestina, Syria. To the same purpose Eusebius gives witness,’ Eccles. Hist. lib. 2. cap. 17. ‘The Objections (saith he) made against this, do most of them plead against joying to Sing in Heart, as well as in Voice, as that by this means others out of the Church will sing, as also that we are not always in a suitable Estate to the matter Sung, and likewise that all cannot Sing with understanding, and are not all therefore who have the understanding to join in Heart and Voice together. Are not all the Creatures in Heaven, Earth, Seas, Men, Beasts, Fishes, Fowles, &c. commanded to praise the Lord? and yet none of these, but Men, and Godly Men too, can do it spiritually and with understanding.’
The third Scripture Prophecy is, Hos. 2. 15. which clearly alludes to the Gospel-days, Expositors shew, viz. when God should make a New Covenant with his People, and betroth them to himself forever: vers 19. I will all lure her, and bring her into the Wilderness, and speak comfortably unto ber. Vers. 14. And I will give her Vineyards from thence, and the Valey of Achor for a Door of Hope, and she shall sing as in the days of her Youth, and as in the day when she came up out of the Land of Egypt; which is clear has respect to that of Exod. 15. see our Annotators on this Text, for it fully confirms Singing under the Gospel, and such a Singing as was of Old.
I shall close this with what Dr. Roberts saith, in his Key to the Holy Bible, page. 175. ‘Finally, that passage in the Prophet, Thy Watchmen shall lift up the Voice, with the Voice together shall they Sing, is (saith he) prophetically spoken of the Times when the Feet of the Messengers of glad-tidings shall be beautiful, who shall say unto Sion, Thy God reigneth. This is interpreted by the Apostle Paul of the Gospel-times under the New Testament.’
I rather choose to give my Understanding of this glorious Truth, in the words of other Men, such worthy and renowned Men as these, than in my own, thinking some may more readily incline to receive the Truth from them, than from such a poor Nothing-creature as I am; yet, did not I verily believe as they did in this matter, I should not have cited a word from their Pens. Besides some of their Works lie in great Folio, that very few may meet with and what they say, which they prove from God's Word, we ought carefully to receive, though in some things they differ from us: Therefore if any Answer me, they must also answer them in what I have cited out of their Writings, or I shall conclude I have no Answer at all.
CHAP. XII.
Proving 'tis our Duty to sing the Praises of God with united Voices, from the great Noise such are said to make when they sing.
This appears by that in Exod. 32. 17, 18. And when Joshua heard the noise of the People as they shouted, he said to Moses, There is War in the Camp, vers. 17. And he said, It is not the Voice of them that shout for mastery, neither is it the Voice of them that cry for being overcome; but the noise of them that sing, do I hear, vers. 18. Certainly one Man's Voice could not have made such a Noise, nothing can be more clear, but that they sang with united Voices together.
Obj. But here it is objected, This was in praise of the Golden Calf, and so no rule.
Answ. 'Tis no matter to whom they sang, it was their Sin and horrid Wickedness to give that Divine Worship and Praise to a molten image, that belonged to God only; but there is no question but they sang now to this false God, as they had done cap. 15. to the true God of Heaven and Earth, and therein lay part of their wicked and horrid Deed.
The second Scripture is Psalms. 81.1-2. Sing aloud unto God, make a joyful Noise: which cannot be applied to one Man's Singing, and divers others in the Book of Psalms before cited.
The third place is that in Rev. 19. which is a Prophecy of that triumphant Singing that shall be in the Church throughout the Earth, or in all Nations, at the downfall of Babylon. And after these things I heard a great voice much People in Heaven, saying, Allelujah vers. 1. And I heard as it were, the Voice of a great multitude, and as the Voice of many Waters, and as the Voice of mighty Thundrings, saying, Allelujah; for the Lord God Omnipotent reigneth, Vers. 6. That Singing that is represented to John by these kinds of Noises, can signify the Singing of one single Man in the Congregation: and though it is said to be, at that time to such a degree, and on that occasion extraordinarily performed, yet it makes not against ordinary Singing, which is a Gospel-Precept (as hath been proved); for as there are times of extraordinary Prayer, so of extraordinary Praise and Singing to Jehovah. Moreover, it follows no more that we must not sing at all unless we have an extrordinary cause to be merry or rejoice in God; then it doth follow we may not pray at all unless we are afflicted, James 5. 13.
I shall now shut up this with three or four Arguments, and proceed to the next Chapter.
Arg. 1. If it was never commanded of God, nor the Practice of his People under the Old Testament, nor in the New, in the ordinary Worship of God, for one Man alone to sing by himself in the public Congregation; then for any to attempt to bring such a Practice into the Church would be a great Evil, and an absolute piece of Will-worship, or an Innovation. But it was never the Practice of God's People under the Old Testament, nor in the New, nor commanded of God in the ordinary Worship of God, for one Man alone to sing by himself in the public Congregation. Ergo, For any to attempt to bring such a Practice into the Church, would be a great Evil, and an absolute piece of Will-worship, or an Innovation.
The Major certainly every Man will grant, that is resolved not to add to, or diminish from God's Word, or doth believe there must be no Additions nor Alterations to what is laid down in Christ's New Testament: for by that Argument, if one new Practice may be admitted, others may.
As to the Minor, if any can shew me in the Old or New Testament, that any one Man in the ordinary Worship of God was allowed thus to do, I must confess my Argument is lost; but if they cannot do that, 'tis unanswerable.
Arg. 2. If singing of Psalms, Hymns, and Spiritual Songs, be enjoined on, or required of the Churches by the Holy Ghost in the New Testament; and that there is no other way, manner, or prescribed, then what was used by the Spirit under the Old Testament, and by Christ and his Disciples in the New, viz. a singing together with a melodious Voice; then that way they sung under the Old Testament, and Christ and his Disciples under the New, is to be our Rule of Practice in Singing, and there is no other singing of Psalms, Hymns, and Spiritual Songs is enjoined on, or required by the Holy Ghost of the Churches in the New Testament, and is no other way, manner or mode prescribed than what was used by the Saints under the Old Testament, and by Christ and his Apostles under the New. Ergo, To sing together with a melodious Voice, is to be our Rule and Practice in singing, and there is no other.
Nobody will surely deny my Major; if any can find another way, manner, or mode prescribed, let him shew it to us. As to the Minor, that singing of Psalms, &c. is enjoined, I know nobody doth deny it.
Arg. 3. If whatsoever was written aforetime, or given forth in the Old Testament by the Spirit, especially which were moral Duties; nay, and given forth afresh in the New, was, as to matter and manner, for our Instruction and Learning; and singing of Psalms, and Hymns and Spiritual Songs, which is a moral Duty, was given forth afore time, nay, and it is given forth afresh in the New; then the matter and manner of Singing, as practiced in the Old, and practiced in the New, was for our Learning and Instruction, that we should do the same. But whatsoever was written aforetime, or given forth in the Old Testament by the Spirit especially, which were moral Duties, nay, and given forth afresh in the New, as to matter and manner, was for our Instruction and Learning; and singing of Psalms, Hymns, and Spiritual Songs, which is a moral Duty, was given forth aforetime in the Old Testament, and afresh in the New. Ergo, Singing of Psalms, Hymns, and Spiritual Songs, as to matter and manner, as practiced in the Old Testament and in the New, was for our Learning and Instruction, that we should so do, and practice the same.
The Major cannot be denied, the Minor is proved from that in Rom. 15. 4. For whatsoever was written aforetime, was written for our Learning, 2 Tim. 3. 16. and from what I have said in this Treatise, wherein 'tis evinced, that Singing, &c. is a moral Duty, and given forth both in the Old and New Testament.
If any object and say, that then we must sing nothing but David's Psalms or the Songs contained in the Old and New Testament. I answer, The Matter that then was sung was God's Word, or Divine and Holy Songs, and so must the Matter of our Songs be the Psalms of David, or the Word of Christ, i. e. such things that are certainly Divine and Sacred, congruous with the Word of God or spiritual Songs.
If they object to the manner used under the Law with Musical Instruments. I answer I plead for no other manner than was practiced in the New Testament as well as in the Old; under the Old we read of singing together with united Voices without Instruments, and the same in the New: So that unless Instruments of Musick (as Organs, &c.) were used in the New Testament, they are unlawful to be brought into the Worship of God; and in vain is it for any to object against Singing, because Musical Instruments were used under the Old Testament, since the one is given forth in the New, viz. singing Psalms, without mention made of Instruments of Musick, and so practiced also. But to that Objection, I purpose to give a full Answer when I come to consider Mr. Marlow's Book.
Arg. 4. If Christ and his Disciples never practiced, nor enjoined on the Churches any Ordinance or Duty, but they left a sufficient Rule how such Ordinances or Duties should be performed, and yet Christ and his Disciples did sing, and injoined singing of Psalms, &c. on the Churches; then they left a sufficient Rule how the singing of Psalms, &c. should be performed. But Christ and his Disciples did practice and enjoin singing of Psalms and Hymns, &c. Ergo, Christ and his Disciples have left a sufficient Rule to shew how the singing of Psalms and Hymns should be performed.
This Argument cannot be denied; therefore let our Brethren consider where the fault lies, who do not see the way how to sing, &c. 'Tis said, Moses was faithful in all God's House, as a Servant, and was careful to do everything according to the Pattern shown him in the Mount; but Christ, as a Son, is faithful over his own House. Now since Singing was required of the Churches by Christ (for what the Apostles enjoined by the Spirit, Christ enjoined) in the New Testament, certainly he has left a sufficient Direction how it ought to be performed, otherwise it would reflect upon his Wisdom and Faithfulness. Strange! is Singing practiced by Christ and his Apostles, and injoined on the Churches, and is there no certain way to know what that Singing is, nor how it should be performed? I stand in a maze to see how confused some are in their Minds and Sentiments about it! One saying 'tis only Heart-Joy; others 'tis no more than to praise or give Thanks to God in Prayer; saith another, 'tis to be performed or done by one single Man alone in the Congregation, tho not one Example or Precedent in all the Scripture in God's ordinary Worship for any such Practice. O how hard is it to bring Men off from their own conceited Opinions, or to receive a Truth they are either prejudiced against or else not willing to have to be received as an Ordinance of God!
CHAP. XIII.
Shewing what the Matter is the Saints and Churches of Christ should sing i [...] Gospel-Times; opening what Psalms, Hymns, and Spiritual Songs are.
ONE Objection that is brought against Singing, is this, viz. We do not know what we should sing and therefore do not sing in our Congregations. I must confess if Singing was practiced and injoined, and nothing was left in God's Word to show us what it is we are to sing, it would be strange, and a sufficient Plea against the practice of it; but such a thing could not stand consistent with the Wisdom of the Spirit. But, blessed be God 'tis not so, as we by his Assistance shall now further make appear: For we have, first, our Pattern, which is Christ's practice with his Disciples, in this case as in others. 2dly, The Rule, which are those Precepts laid down in the New Testament; Christ and his Disciples sang a Hymn. And be sure the Matter of it was Spiritual, it being performed by those Sacred and Holy Persons, and in the Sacred Worship of God, i.e. just as they had celebrated the Holy Supper. But to speak to the Rule; see Ephes. 5.19. Be ye filled with the Spirit, speaking to yourselves in Psalms, and Hymns, and Spiritual Songs, singing and making melody in your Hearts to the Lord. So, Col. 3.16. Let the Word of Christ dwell in you richly, in all Wisdom, teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, singing with Grace in your Hearts to the Lord.
Here you have six Things observable, or the words contain six parts.
First, The Matter to be sung in the general, viz. the Word of Christ; Let the Word of Christ dwell in you richly in all Wisdom, teaching and admonishing one another in Psalms, &c. singing with Grace in your Hearts.
Like as the Word of Christ ought to dwell in us richly, that we may meditate thereon, and be able to preach it, hear it, and understand it, &c. so to sing it. The Word of Christ is therefore positively laid down to be the Matter we must and ought to sing in the general; for we are enjoined, to have it dwell richly in us in this place, more especially to sing it, than on any other account.
Secondly, The Singers, that is, the Church, or Churches to whom he wrote, more particularly the Saints and faithful in Christ at Ephesus, and at Colossians, and in them to all other Saints and Churches of Christ to the end of the World.
Thirdly, More particularly the Matter to be sung, viz. Psalms, Hymus, and Spiritual Songs.
Fourthly, The Manner, or how it should be performed, i.e. with Melody, or Spiritual Joy in the Heart, by Grace. What he calls Melody in our Heart in one place, he calls Grace in the Heart in the other. The Tongue is the Instrument, but it must be tuned with Grace, or the Music will not be sweet in Christ's Ears. ‘In Singing of Psalms, &c. (says one) a gracious Heart takes Wings, and mounts up to God to join with the Celestial choir: It is Grace which fills the Heart for, and sweetens the Heart in this Duty.’
Fifthly, The Master of the Chore, the Preceptor, as Mr. Wells says, viz. the Heart; we must look to the Heart in Singing, that it is purged by the Spirit. God is the Creator of the whole Man and therefore will be worshipped and praised by the whole Man. The whole Man is bought with a Price; our Tongues, as well as our Spirits, are not our own; therefore we ought to glorify God in our bodies, and in our Spirit, which are the Lords, 1 Cor. 6.19-20. My Heart is fixed, O God, my Heart is fixed: I will sing and give praise, Psal. 57.7. Awake my Glory, &c. I myself will awake. What was this which David calls his Glory? (all tell you) it was his Tongue; and in Singing and Praising of God, the Glory of it much lies, when the Heart is filled and fixed with Grace in the discharge of this Duty.
So in Psal. 108.1. O God, my Heart is fixed: I will sing, and give praise with my Glory.
Augustine saith, ‘It is not a musical String, but a working Heart that is harmonious. Mary sang with her Tongue, and her Heart was in her magnificent Song.’ And, as saith another Godly Man; ‘When we sing Psalms, &c. let us take heed that we have the same thing in our Mind, that we warble forth with our Tongues, and that our Song and our Heart do not run several ways. If (says Mr. Wells) we in Singing only offer the Calves of our Lips, it will too much resemble the Jewish Service.’ Men may hear, or pray, as well as sing carnally; therefore we should remember to do as the Apostle teaches, to sing with the Spirit, and with the Understanding also, 1 Cor. 14.15.
Sixthly, and lastly, The End, viz. to glorify the Lord, and lift up his Praise. God is to be our true and only Scope, i.e. to set forth his Glory ought to be our ultimate End, I mean, when we sing and perform all other Duties of Religion.
Now then, since the Word of Christ is the Matter in general that ought to be sung; it appears we are not left without Directions by the Spirit about this Ordinance, (let Men say what they please) for as 'tis Christ's Word we should and ought always to preach, and hear, so 'tis his Word we should and ought to sing: And as we are not tied up by the Lord in Preaching, to do no more than barely read the Scripture, or quote one Scripture after another, (which would be rather Reading than Preaching) but may use other Words to edify the Church, provided they agree with or are congruous to the Word of Christ, or the Sacred Scripture, (and yet we call that the Word of God which is preached, and so indeed it is); so when that which we sing is taken out of God's Word or is Scripture, absolutely congruous, truly and exactly agreeing thereunto, it may as truly be called the Word of Christ, as our Sermons are, and may be so called.
Obj. But you add words to your Hymns that are not in the Text you refer to.
So we do in Preaching; but if those words agree with the Text, 'tis still the same Word, and may be opened thereby the better to the understandings of the People. Besides, let it be considered, that we have not the Holy Scriptures in those words in which they were written by the Pen-Men of the Scripture, for they wrote the Old Testament in Hebrew words, and the New Testament in Greek words. Also the Translators differ much in words in giving the true sense of the Original, so that this Objection is a mere contentious Cavil. Moreover, there are in our Bibles (all Learned Men know) a multitude of Supplements, or words added, to make good sense, the Originals being too short to express it in our Language. Now you may as well, nay, if not with more color of reason say, part of the Scripture is Human, and not Divine, as to call our Sacred Hymns so: And so you may be the same Argument call our Sermons likewise. 'Tis evident, as Mr. Barton observes (in his Epistle to his Book of Hymns) ‘That Justin Martyr, Tertullian, and many others have signified the Primitive Church used, not only David's Psalms but other Portions of Scripture to put in Songs for edification. Hymns may (as he saith) be plainer than Psalms, and more suitable to Gospel-occasions, such in which Christians may truly say they do teach and admonish one another in; such (says he) as inculcate our Duties, and reprove our Vices, out of most piercing Passages of Holy-Scripture, and such as may answer or suit with all Sermons, and accommodate all Occurrences, and are no Innovations, but a reduction to primitive Use and Order.’
Remarkable is that passage in Eusebius concerning the Christians practice in singing of Hymns to Christ as to God. Plinius Secundus, to clear the Christians to Trajan, adds this, viz. Only that they held early Assemblies in Singing of Hymns to Christ, as unto God, Euseb. lib. 3. cap. 33. Doubtless they were compiled by some among them out of the New-Testament, as the Spirit of God might enable them, in the same manner as they did, and we do compile our Sermons: and I see no other objection lies here against our Hymns, than lies, or may be made against our Doctrine.
Thus as to the general direction the Holy Ghost has given about what we should sing, viz. the Word of Christ.
But then, Secondly, we have particular Directions as to the Matter we ought to sing expressed in the Texts, viz. Psalms, Hymns, and Spiritual Songs. I know some do conclude, that all these three allude to the Book of Psalms because these three are the Titles, they say, of David's Psalms. Though that were granted, some of David's Psalms are called Hymns and Songs, yet I see no reason that all other spiritual Hymns and Songs should be excluded.
1. Because we often find in the New-Testament the Psalms of David, or Book of Psalms mentioned, as comprehending all those Hymns and Songs contained therein, without calling them the Psalms, Hymns, and Spiritual Songs of David, see Luk. 20. 42. & 24. 44. Act. 1. 20.
Moreover, this seems to exclude other Scripture-Songs, that they themselves own may be sung, such as Moses's, Deborah's, Isaiah's, Habakkuk's, Simeon's, Zachariah's, Mary's, &c.
However, by Psalms we are assured is intended the Book of Psalms, or those called the Psalms of David, because we read not in all the Scripture of any called Psalms but them only; so that the Form of these are contained in God's Word; I hope these will not be called Human. The Holy Ghost hath enjoined the Singing of Psalms particularly, and many of the Psalms of David, are, 'tis evident, pure Gospel, i. e. Prophecies and Promises that relate or refer wholly unto Gospel-times; and divers excellent Psalms there are, that be filled full of the High Praises of God for Christ, and the Blessings and Priviledges Christians receive by him; tho I do not judge all the Psalms of David are so suitable to our days, nor can be so properly sung as some others, to the Edification of the Church. But,
I do not find any Man giving any convincing Argument, that no Hymns that are made out of God's Word, or putting other Scripture-Songs, as the Canticles, &c. into Verse, or proper Measure to be sung, are excluded in those words, Psalms, and Hymns and Spiritual Songs. I am of the same Mind with those Learned Men that Mr. Wilson in his Dictionary, and others speak of, that Psalms, Hymns and Spiritual Songs comprehend all kinds of Spiritual Songs, whereby the Faithful sing to the Glory of God, and the Edification of the Church, provided they are taken out of the Word of Christ. Moreover, I have met with a Piece written by a very Learned Man, who after he hath given the Sense of some Men about the Titles of the Psalms, and various Acceptation of the words, Psalms, Hymns, and Spiritual Songs, speak thus, ‘Yet I must tell you by the way, that these words in Hebrew do not make such a precise difference: For Tehillim is the general Title of all the Psalms; Mismor the particular Title of most Psalms, as well as of the Psalms of Degrees: Nor do the Greek Words make such a distinguishing difference, for a Psalm is of hymnos to sing, and a Hymn of hallelujah, to sing Praise: And Odo, called a spiritual Ode, or Song, by Translators, is of the word hymnos, so that it seems to me, saith he, that the Apostle useth many words to signify that all the Singing should be of Divine Things, (and not vain things) to glorify God, and not to please our foolish Fancies. But whether we distinguish the one way or the other, see (saith he) the Apostles press the Duty of spiritual Singing, whether of this kind or that, (viz. whether Psalms of David, or other spiritual Hymns;) whether called of Men of this Name, or that Name, in which Injunctions the Apostles are so clear, that very few since the coming of Christ, that I know of, have made a scruple of the thing; and if any have of late, they never mention these places, as if either they did not remember them, or could not answer them.’
And to close this Chapter, take what worthy Mr. Wells minds in his late Sermon about some who neglect this Ordinance, either about endless Scruples or Objections concerning the matter or manner of Singing. ‘Let us, says he▪ not disturb ourselves with these groundless Objections, but let us pursue and embrace this holy Duty, which is the very subject of Heaven. And observe what a Reverend Person notes upon this occasion; I observe, saith he, they never thrive well who neglect or scruple singing of Psalms; they commonly begin at this Omission, but they do not end there, but at last come to be above all Ordinances, and so indeed without them, whose Condition is not sufficient to be deplored.’ Suppl. to Morning Exercise. p. 189.
To which let me add my Thoughts without offense; I am perswaded, for several reasons, since this is so clear an Ordinance in God's Word, that the Baptized Churches, who lie short of the Practice of singing Psalms, &c. will never thrive to such a degree as our Souls long to see them, to the Honour of the Holy God, and Credit of our sacred Profession, and Joy and Comfort of those who are truly spiritual among us: for tho many things, as the Causes of our sad witherings have been inquired into; yet I fear this, and the neglect of the Ministry, are the two chief, which is both holy Ordinances of Jesus Christ; and yet our People, (that is, some of them) do not love to hear of either of them.
Nor does it signify anything, if some Greek Copy or old Translation should render it, they gave Thanks, from the word [they Hymned:] For of what Authority is such a Translation when compared to our late faithful and laborious Translators, who having many Greek Copies, and comparing them together, do affirm the Greek Word signifies, they sung a Hymn? and so saith Learned Dr. DuVeil.
Object. But might they not be said to sing together, tho none sang but Christ only, and the Disciples at the close say, Amen; as in Prayer Men are said to pray, when there is but one that is the Mouth?
Ans. This can't be, since there is so great a difference between the nature of Prayer, and that of Singing, which I have clearly opened in the first Chapter of this Treatise; there is Mental Prayer, praying in the Heart, and Heart-rejoicing; but there is no proper singing without the Voice, so that this would be justly to confound the Propriety of Speech. A whole Multitude that hears a Sermon, and say Amen to what they hear, may as well be said all of them to preach, as many may be said to sing when there is but one only indeed that doth sing.
2. But further, to remove this Doubt; I must say with Mr. Cotton, ‘If the Disciples did not join in singing that Hymn, but only by silent Consent, then they might as well be said to have taken the Bread and blessed it, and broke it and distributed it, and so the Cup; for all this Christ did with their silent Consent. But what our Saviour did alone, is expressly recorded as done by himself: He took the Bread and gave Thanks; it doth not say, they gave Thanks, and he took the Cup, &c. But observe, this of Singing or Hymning, is laid down in the plural Number when they had sung a Hymn, they departed into the Mount of Olives: They that departed into the Mount were they that sung the Hymn: Now it was not Christ alone, but his Disciples with him that departed into the Mount of Olives; therefore, saith Mr. Cotton, it was Christ and his Disciples that sung the Hymn together.’
CHAP. X.
Proving Singing the Praises of God with united Voices, from the Practice of the Saints in the time of the Old Testament.
But to proceed in the next place, to prove the Ordinance of Singing ought to be performed with united Voices, pray to consider the Practice of Moses, and the Children of Israel in singing after their Deliverance at the Red Sea, Exod. 15. 1. Then sang Moses and the Children of Israel this Song, &c. Moses did not sing alone, but the whole Congregation sang with him: Psal. 106. 12. They believed his Word, they sang his Praise; but soon forgot his Works; namely, the most of them that sung at the Red Sea; not Moses, but the Children of Israel who sung with him, they that sung his Praise soon forgot his Works: ‘Moses, say our late Annotators, composed the Song, and he, together with the Israelites, sung it to the Honour of God.’ Thus sang Deborah and Barak, and indeed we find no other Singing generally throughout the Old Testament. And therefore, since we are commanded to sing, and Christ hath given no other Direction about it but that of his own Practice, with his Disciples after the Holy Supper, and that of the Practice of Paul and Silas, who sung together, we may assure our selves there is no other manner of Singing to be brought into the Church but that with united Voices; and he that should set up, or bring in any other way or manner, doubtless would be guilty of an Innovation. Should one alone sing in the midst of the Congregation, like a Ballad-Singer, what Word of God is there to justify any such Practice? I doubt not but to make appear, when I come to it, that that Refuge in 1 Cor. 14. will fail them.
CHAP. XI.
Proving that singing the Praises of God in Publick Worship with united Voices, from the Prophecies of the Scripture, foretold how the Saints and Church of God should sing in Gospel-days.
OUR third Proof to demonstrate singing of Psalms, Hymns, and Spiritual Songs in God's Publick Worship with united Voices, shall be taken from those Prophetical Psalms and Passages in the Old Testament, that clearly relate to the Practice of the Saints in Gospel-Times. Take Dr. Robert's words here in the first place. ‘Singing of Psalms, &c. by Believers under the New Testament (saith he), is often-times prophetically fore-told therefore-required in the Old Testament; and therefore Singing of Psalms is clearly an Ordinance of Christ under the New Testament. The Antecedent is evident in sundry instances of the Old Testament.’ (Wherein pray take notice, that this Argument the Doctor brings, doth not only prove, that Singing is a Duty but shows the manner of it also, how it should be used in our Congregations). He then proceeds to mention some of those Prophetical Scriptures.
'O sing unto the Lord a new Song: sing to the Lord all the Earth. Sing unto the Lord, bless his Name, &c. Psal. 96. 1, 2. Again, Make a Joyful Noise unto the Lord, O all the Earth. Serve the Lord with Gladness; come before his Presence with Singing. Both which places, all the Earth, (saith he) must need to refer to the Gentiles as well as the Jews at that present Time; to the Gentile afterward, when they should be called and converted to the Lord, then the Gentiles also should worship the Lord with Singing of Psalms, with a joyful Noise.’ Which can't be any other than Singing together with a melodious Voice. But he goes on. ‘So that these Passages (saith he) is tacit Prophecies of calling the Gentiles, and of their New-Testament-worshipping God by Singing forth his Praise. Add hereunto that notable passage; O come let us sing unto the Lord: let us make a joyful noise to the Rock of our Salvation. Let us come before his Presence with Thanksgiving, and make a joyful noise unto him with Psalms. Psal. 95. 3. This Psalm is undoubtedly a Prophecy of Christ, and of that Worship that shall and ought to be performed to him solemnly in Sacred Churches under the New Testament, and especially on the Lord's-Day-Sabbath. The Sabbatism, or the rest of the New Testament, for the Apostle, interprets this Psalm of Christ, comparing Psal. 95. 7. to the end, with Heb. 3. 6, 7. & 14. 15. as upon that Psalm I have noted. This Psalm judicious Calvin thinks, agrees to the Sabbath-day, wherein Sacred Assemblies worship God. And it is evident in the current Psalm, that herein the Holy Ghost prophetically exhorts to that solemn Worship of God under the New Testament, which was usual on Sabbath-Days, viz.’
‘1. Praising the Lord, and Thanksgiving to him with Singing of Psalms,’ (with a joyful Noise, or melodiously with united Voices) ‘Vers. 12. urging the same with sundry Arguments, Vers. 3, 4, 5.’
‘2. Solemn public Prayer, with the Reasons thereof, Vers. 6.’
‘3. Willing, believing, and obedient attention to the Word of God then published, without hardening their Hearts against it through unbelief, To day if you will hear his Voice, harden not your Hearts, Vers. 7, 8. So that this Prophecy of Christ, and of the New-Testament-Worship, evidence shows, that the Praises of God, solemnly with Singing of Psalms, solemn Prayer, and solemn Preaching, and hearing of the Word of God, should be those Ordinances of Christ, (and in such manner as there mentioned) as the Duties of Christians under the New Testament. And it is here further added, whereas the Apostle saith To day; this day is interpreted by the Apostle to be meant, 1. Not of the Seventh-Day-Rest from the Creation, Heb. 4. 6, 7, 8. 2. Nor of the Typical-Rest Joshuah gave them in the Land of Canaan, Heb. 4. 6, 7, 8. but of another certain Day limited in David's Psalms, Heb. 4. 7. which is called, a Sabbatism, a keeping of a Sabbath, remaining to the People of God, Heb. 4. 9. And this Sabbatism is the Day of our Lord Jesus, when he ceased from his Work of Redemption, as God did from his of Creation, Heb. 4. 10. And which is that Day of our Lord Jesus? Is it not the Day of his Resurrection, that's our Lord's-Day-Sabbath, which David so long before foretold should be celebrated with solemn Prayer, Preaching, and Hearing of the Word, and with Singing of Psalms with a joyful Noise.’ [And thus what was written afore-time, was written for our Learning, and is full of Instruction to us, and doth serve for Reproof and Correction; likewise to such who do not hearken to every part of those Duties which are enjoined upon them therein, but cavil themselves out of the practice of it, with groundless and unnecessary Objections, and childish Questions]. ‘But further, (saith he) our Spiritual and Eternal Sabbatism, partly as with Christ from Sin and Misery, both in this World, and that which is to come, Jesus our High Priest being passed into the Heavens,’ Heb. 4. 15, 16. Mr. Cotton speaks the same with this worthy Man, pag. 10, 11.
2ly, The next Scripture-Prophecy, that shows clearly how the Lord's People should sing now in Gospel-Days, is that in Isa. 52. 7, 8. Thy Watchmen shall life up the Voice; with the Voice together shall they sing. It is worthy of your noting to consider, what Time this Prophecy did refer to; which you may soon see if you read the Context, How beautiful upon the Mountains are the feet of them that bring good Tydings, &c. The Apostle absolutely applies to the Time of the Gospel, and to Gospel-Ministers, Rom. 10. 15. And the Prophet doth not only say, The Watchmen shall lift up their Voice, and with the Voice together sing, but also calls upon the desolate and waste places to sing together; which can refer to none but the Lord's People, who in Gospel-Days shall be made a Praise to him who had been as a poor barren and waste Wilderness. For (saith the Prophet) in the next words, The Lord hath made his Arm bare in the Eyes of all Nations, and the ends of the Earth shall see the Salvation of God, Vers. 10.
Now this place directly declares the manner how we ought to Sing, that is, with Voices together. And thus I find the most Reverend and Learned Man speak upon the place: ‘David's Psalms (saith he) was Sung together in Heart and Voice, by the twenty-four, Orders of the Musicians, who typed out the twenty-four Elders,’ (which our Annotators and others say signify the Church and Ministers of Christ), and so saith this Author, viz. ‘All the Members of Christian Churches, Rev. 5. 8. who are made Kings and Priests to God, to praise him as they did; for if there had been any other Order of Singing beside the Body of the People, to succeed those formerly used, the Lord would doubtless have given directions how or what it was. Not Moses only, but all Israel sang; and the Women, as well as the Men, also intimateth that that Song John speaks of, Rev. 15. 3. which, saith he, the Protestant Churches getting Victory over the Beast, with Harps in their hands, and Singing the Song of Moses refers to that Song and manner of Singing Exod. 15.’ 1, 2. And there is no doubt of it but it doth. ‘Moreover, (saith he) Isaiah foretells, in the days of the New Testament, that God's Watchmen and isolates lost Souls, (signified by desolate and waste places) should, with their Voice, Sing together, Isa. 52. 8, 9. The Song of the Lamb (saith he) was with many together, Rev. 7. 9, 10. And the Apostles expressly command the Singing of Psalms, Hymns, and Spiritual Songs, not to any select Christians, but to the whole Church, Ephes. 5. 19. Col. 3. 16. Paul and Silas sang together in Prison, Act. 16. 25. and must the Publick hear only one Man Sang (I must say it would be a strange sight to see and hear and without any Warrant from God's Word or Practice of any Church of Christ). To all these (saith he) we may add the Practice of the Primitive Churches, the testimony of the ancient and holy Basil is instead of many, Epist. 63. When one of us (saith he) hath begun a Psalm, the rest of us set in to sing with him, all of us with one Heart, and with one Voice; and this (saith he) is the common practice (speaking of Basil) of the Churches of Egypt, Lybia, Thebes, Palestina, Syria. To the same purpose Eusebius gives witness,’ Eccles. Hist. lib. 2. cap. 17. ‘The Objections (saith he) made against this, do most of them plead against joying to Sing in Heart, as well as in Voice, as that by this means others out of the Church will sing, as also that we are not always in a suitable Estate to the matter Sung, and likewise that all cannot Sing with understanding, and are not all therefore who have the understanding to join in Heart and Voice together. Are not all the Creatures in Heaven, Earth, Seas, Men, Beasts, Fishes, Fowles, &c. commanded to praise the Lord? and yet none of these, but Men, and Godly Men too, can do it spiritually and with understanding.’
The third Scripture Prophecy is, Hos. 2. 15. which clearly alludes to the Gospel-days, Expositors shew, viz. when God should make a New Covenant with his People, and betroth them to himself forever: vers 19. I will all lure her, and bring her into the Wilderness, and speak comfortably unto ber. Vers. 14. And I will give her Vineyards from thence, and the Valey of Achor for a Door of Hope, and she shall sing as in the days of her Youth, and as in the day when she came up out of the Land of Egypt; which is clear has respect to that of Exod. 15. see our Annotators on this Text, for it fully confirms Singing under the Gospel, and such a Singing as was of Old.
I shall close this with what Dr. Roberts saith, in his Key to the Holy Bible, page. 175. ‘Finally, that passage in the Prophet, Thy Watchmen shall lift up the Voice, with the Voice together shall they Sing, is (saith he) prophetically spoken of the Times when the Feet of the Messengers of glad-tidings shall be beautiful, who shall say unto Sion, Thy God reigneth. This is interpreted by the Apostle Paul of the Gospel-times under the New Testament.’
I rather choose to give my Understanding of this glorious Truth, in the words of other Men, such worthy and renowned Men as these, than in my own, thinking some may more readily incline to receive the Truth from them, than from such a poor Nothing-creature as I am; yet, did not I verily believe as they did in this matter, I should not have cited a word from their Pens. Besides some of their Works lie in great Folio, that very few may meet with and what they say, which they prove from God's Word, we ought carefully to receive, though in some things they differ from us: Therefore if any Answer me, they must also answer them in what I have cited out of their Writings, or I shall conclude I have no Answer at all.
CHAP. XII.
Proving 'tis our Duty to sing the Praises of God with united Voices, from the great Noise such are said to make when they sing.
This appears by that in Exod. 32. 17, 18. And when Joshua heard the noise of the People as they shouted, he said to Moses, There is War in the Camp, vers. 17. And he said, It is not the Voice of them that shout for mastery, neither is it the Voice of them that cry for being overcome; but the noise of them that sing, do I hear, vers. 18. Certainly one Man's Voice could not have made such a Noise, nothing can be more clear, but that they sang with united Voices together.
Obj. But here it is objected, This was in praise of the Golden Calf, and so no rule.
Answ. 'Tis no matter to whom they sang, it was their Sin and horrid Wickedness to give that Divine Worship and Praise to a molten image, that belonged to God only; but there is no question but they sang now to this false God, as they had done cap. 15. to the true God of Heaven and Earth, and therein lay part of their wicked and horrid Deed.
The second Scripture is Psalms. 81.1-2. Sing aloud unto God, make a joyful Noise: which cannot be applied to one Man's Singing, and divers others in the Book of Psalms before cited.
The third place is that in Rev. 19. which is a Prophecy of that triumphant Singing that shall be in the Church throughout the Earth, or in all Nations, at the downfall of Babylon. And after these things I heard a great voice much People in Heaven, saying, Allelujah vers. 1. And I heard as it were, the Voice of a great multitude, and as the Voice of many Waters, and as the Voice of mighty Thundrings, saying, Allelujah; for the Lord God Omnipotent reigneth, Vers. 6. That Singing that is represented to John by these kinds of Noises, can signify the Singing of one single Man in the Congregation: and though it is said to be, at that time to such a degree, and on that occasion extraordinarily performed, yet it makes not against ordinary Singing, which is a Gospel-Precept (as hath been proved); for as there are times of extraordinary Prayer, so of extraordinary Praise and Singing to Jehovah. Moreover, it follows no more that we must not sing at all unless we have an extrordinary cause to be merry or rejoice in God; then it doth follow we may not pray at all unless we are afflicted, James 5. 13.
I shall now shut up this with three or four Arguments, and proceed to the next Chapter.
Arg. 1. If it was never commanded of God, nor the Practice of his People under the Old Testament, nor in the New, in the ordinary Worship of God, for one Man alone to sing by himself in the public Congregation; then for any to attempt to bring such a Practice into the Church would be a great Evil, and an absolute piece of Will-worship, or an Innovation. But it was never the Practice of God's People under the Old Testament, nor in the New, nor commanded of God in the ordinary Worship of God, for one Man alone to sing by himself in the public Congregation. Ergo, For any to attempt to bring such a Practice into the Church, would be a great Evil, and an absolute piece of Will-worship, or an Innovation.
The Major certainly every Man will grant, that is resolved not to add to, or diminish from God's Word, or doth believe there must be no Additions nor Alterations to what is laid down in Christ's New Testament: for by that Argument, if one new Practice may be admitted, others may.
As to the Minor, if any can shew me in the Old or New Testament, that any one Man in the ordinary Worship of God was allowed thus to do, I must confess my Argument is lost; but if they cannot do that, 'tis unanswerable.
Arg. 2. If singing of Psalms, Hymns, and Spiritual Songs, be enjoined on, or required of the Churches by the Holy Ghost in the New Testament; and that there is no other way, manner, or prescribed, then what was used by the Spirit under the Old Testament, and by Christ and his Disciples in the New, viz. a singing together with a melodious Voice; then that way they sung under the Old Testament, and Christ and his Disciples under the New, is to be our Rule of Practice in Singing, and there is no other singing of Psalms, Hymns, and Spiritual Songs is enjoined on, or required by the Holy Ghost of the Churches in the New Testament, and is no other way, manner or mode prescribed than what was used by the Saints under the Old Testament, and by Christ and his Apostles under the New. Ergo, To sing together with a melodious Voice, is to be our Rule and Practice in singing, and there is no other.
Nobody will surely deny my Major; if any can find another way, manner, or mode prescribed, let him shew it to us. As to the Minor, that singing of Psalms, &c. is enjoined, I know nobody doth deny it.
Arg. 3. If whatsoever was written aforetime, or given forth in the Old Testament by the Spirit, especially which were moral Duties; nay, and given forth afresh in the New, was, as to matter and manner, for our Instruction and Learning; and singing of Psalms, and Hymns and Spiritual Songs, which is a moral Duty, was given forth afore time, nay, and it is given forth afresh in the New; then the matter and manner of Singing, as practiced in the Old, and practiced in the New, was for our Learning and Instruction, that we should do the same. But whatsoever was written aforetime, or given forth in the Old Testament by the Spirit especially, which were moral Duties, nay, and given forth afresh in the New, as to matter and manner, was for our Instruction and Learning; and singing of Psalms, Hymns, and Spiritual Songs, which is a moral Duty, was given forth aforetime in the Old Testament, and afresh in the New. Ergo, Singing of Psalms, Hymns, and Spiritual Songs, as to matter and manner, as practiced in the Old Testament and in the New, was for our Learning and Instruction, that we should so do, and practice the same.
The Major cannot be denied, the Minor is proved from that in Rom. 15. 4. For whatsoever was written aforetime, was written for our Learning, 2 Tim. 3. 16. and from what I have said in this Treatise, wherein 'tis evinced, that Singing, &c. is a moral Duty, and given forth both in the Old and New Testament.
If any object and say, that then we must sing nothing but David's Psalms or the Songs contained in the Old and New Testament. I answer, The Matter that then was sung was God's Word, or Divine and Holy Songs, and so must the Matter of our Songs be the Psalms of David, or the Word of Christ, i. e. such things that are certainly Divine and Sacred, congruous with the Word of God or spiritual Songs.
If they object to the manner used under the Law with Musical Instruments. I answer I plead for no other manner than was practiced in the New Testament as well as in the Old; under the Old we read of singing together with united Voices without Instruments, and the same in the New: So that unless Instruments of Musick (as Organs, &c.) were used in the New Testament, they are unlawful to be brought into the Worship of God; and in vain is it for any to object against Singing, because Musical Instruments were used under the Old Testament, since the one is given forth in the New, viz. singing Psalms, without mention made of Instruments of Musick, and so practiced also. But to that Objection, I purpose to give a full Answer when I come to consider Mr. Marlow's Book.
Arg. 4. If Christ and his Disciples never practiced, nor enjoined on the Churches any Ordinance or Duty, but they left a sufficient Rule how such Ordinances or Duties should be performed, and yet Christ and his Disciples did sing, and injoined singing of Psalms, &c. on the Churches; then they left a sufficient Rule how the singing of Psalms, &c. should be performed. But Christ and his Disciples did practice and enjoin singing of Psalms and Hymns, &c. Ergo, Christ and his Disciples have left a sufficient Rule to shew how the singing of Psalms and Hymns should be performed.
This Argument cannot be denied; therefore let our Brethren consider where the fault lies, who do not see the way how to sing, &c. 'Tis said, Moses was faithful in all God's House, as a Servant, and was careful to do everything according to the Pattern shown him in the Mount; but Christ, as a Son, is faithful over his own House. Now since Singing was required of the Churches by Christ (for what the Apostles enjoined by the Spirit, Christ enjoined) in the New Testament, certainly he has left a sufficient Direction how it ought to be performed, otherwise it would reflect upon his Wisdom and Faithfulness. Strange! is Singing practiced by Christ and his Apostles, and injoined on the Churches, and is there no certain way to know what that Singing is, nor how it should be performed? I stand in a maze to see how confused some are in their Minds and Sentiments about it! One saying 'tis only Heart-Joy; others 'tis no more than to praise or give Thanks to God in Prayer; saith another, 'tis to be performed or done by one single Man alone in the Congregation, tho not one Example or Precedent in all the Scripture in God's ordinary Worship for any such Practice. O how hard is it to bring Men off from their own conceited Opinions, or to receive a Truth they are either prejudiced against or else not willing to have to be received as an Ordinance of God!
CHAP. XIII.
Shewing what the Matter is the Saints and Churches of Christ should sing i [...] Gospel-Times; opening what Psalms, Hymns, and Spiritual Songs are.
ONE Objection that is brought against Singing, is this, viz. We do not know what we should sing and therefore do not sing in our Congregations. I must confess if Singing was practiced and injoined, and nothing was left in God's Word to show us what it is we are to sing, it would be strange, and a sufficient Plea against the practice of it; but such a thing could not stand consistent with the Wisdom of the Spirit. But, blessed be God 'tis not so, as we by his Assistance shall now further make appear: For we have, first, our Pattern, which is Christ's practice with his Disciples, in this case as in others. 2dly, The Rule, which are those Precepts laid down in the New Testament; Christ and his Disciples sang a Hymn. And be sure the Matter of it was Spiritual, it being performed by those Sacred and Holy Persons, and in the Sacred Worship of God, i.e. just as they had celebrated the Holy Supper. But to speak to the Rule; see Ephes. 5.19. Be ye filled with the Spirit, speaking to yourselves in Psalms, and Hymns, and Spiritual Songs, singing and making melody in your Hearts to the Lord. So, Col. 3.16. Let the Word of Christ dwell in you richly, in all Wisdom, teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, singing with Grace in your Hearts to the Lord.
Here you have six Things observable, or the words contain six parts.
First, The Matter to be sung in the general, viz. the Word of Christ; Let the Word of Christ dwell in you richly in all Wisdom, teaching and admonishing one another in Psalms, &c. singing with Grace in your Hearts.
Like as the Word of Christ ought to dwell in us richly, that we may meditate thereon, and be able to preach it, hear it, and understand it, &c. so to sing it. The Word of Christ is therefore positively laid down to be the Matter we must and ought to sing in the general; for we are enjoined, to have it dwell richly in us in this place, more especially to sing it, than on any other account.
Secondly, The Singers, that is, the Church, or Churches to whom he wrote, more particularly the Saints and faithful in Christ at Ephesus, and at Colossians, and in them to all other Saints and Churches of Christ to the end of the World.
Thirdly, More particularly the Matter to be sung, viz. Psalms, Hymus, and Spiritual Songs.
Fourthly, The Manner, or how it should be performed, i.e. with Melody, or Spiritual Joy in the Heart, by Grace. What he calls Melody in our Heart in one place, he calls Grace in the Heart in the other. The Tongue is the Instrument, but it must be tuned with Grace, or the Music will not be sweet in Christ's Ears. ‘In Singing of Psalms, &c. (says one) a gracious Heart takes Wings, and mounts up to God to join with the Celestial choir: It is Grace which fills the Heart for, and sweetens the Heart in this Duty.’
Fifthly, The Master of the Chore, the Preceptor, as Mr. Wells says, viz. the Heart; we must look to the Heart in Singing, that it is purged by the Spirit. God is the Creator of the whole Man and therefore will be worshipped and praised by the whole Man. The whole Man is bought with a Price; our Tongues, as well as our Spirits, are not our own; therefore we ought to glorify God in our bodies, and in our Spirit, which are the Lords, 1 Cor. 6.19-20. My Heart is fixed, O God, my Heart is fixed: I will sing and give praise, Psal. 57.7. Awake my Glory, &c. I myself will awake. What was this which David calls his Glory? (all tell you) it was his Tongue; and in Singing and Praising of God, the Glory of it much lies, when the Heart is filled and fixed with Grace in the discharge of this Duty.
So in Psal. 108.1. O God, my Heart is fixed: I will sing, and give praise with my Glory.
Augustine saith, ‘It is not a musical String, but a working Heart that is harmonious. Mary sang with her Tongue, and her Heart was in her magnificent Song.’ And, as saith another Godly Man; ‘When we sing Psalms, &c. let us take heed that we have the same thing in our Mind, that we warble forth with our Tongues, and that our Song and our Heart do not run several ways. If (says Mr. Wells) we in Singing only offer the Calves of our Lips, it will too much resemble the Jewish Service.’ Men may hear, or pray, as well as sing carnally; therefore we should remember to do as the Apostle teaches, to sing with the Spirit, and with the Understanding also, 1 Cor. 14.15.
Sixthly, and lastly, The End, viz. to glorify the Lord, and lift up his Praise. God is to be our true and only Scope, i.e. to set forth his Glory ought to be our ultimate End, I mean, when we sing and perform all other Duties of Religion.
Now then, since the Word of Christ is the Matter in general that ought to be sung; it appears we are not left without Directions by the Spirit about this Ordinance, (let Men say what they please) for as 'tis Christ's Word we should and ought always to preach, and hear, so 'tis his Word we should and ought to sing: And as we are not tied up by the Lord in Preaching, to do no more than barely read the Scripture, or quote one Scripture after another, (which would be rather Reading than Preaching) but may use other Words to edify the Church, provided they agree with or are congruous to the Word of Christ, or the Sacred Scripture, (and yet we call that the Word of God which is preached, and so indeed it is); so when that which we sing is taken out of God's Word or is Scripture, absolutely congruous, truly and exactly agreeing thereunto, it may as truly be called the Word of Christ, as our Sermons are, and may be so called.
Obj. But you add words to your Hymns that are not in the Text you refer to.
So we do in Preaching; but if those words agree with the Text, 'tis still the same Word, and may be opened thereby the better to the understandings of the People. Besides, let it be considered, that we have not the Holy Scriptures in those words in which they were written by the Pen-Men of the Scripture, for they wrote the Old Testament in Hebrew words, and the New Testament in Greek words. Also the Translators differ much in words in giving the true sense of the Original, so that this Objection is a mere contentious Cavil. Moreover, there are in our Bibles (all Learned Men know) a multitude of Supplements, or words added, to make good sense, the Originals being too short to express it in our Language. Now you may as well, nay, if not with more color of reason say, part of the Scripture is Human, and not Divine, as to call our Sacred Hymns so: And so you may be the same Argument call our Sermons likewise. 'Tis evident, as Mr. Barton observes (in his Epistle to his Book of Hymns) ‘That Justin Martyr, Tertullian, and many others have signified the Primitive Church used, not only David's Psalms but other Portions of Scripture to put in Songs for edification. Hymns may (as he saith) be plainer than Psalms, and more suitable to Gospel-occasions, such in which Christians may truly say they do teach and admonish one another in; such (says he) as inculcate our Duties, and reprove our Vices, out of most piercing Passages of Holy-Scripture, and such as may answer or suit with all Sermons, and accommodate all Occurrences, and are no Innovations, but a reduction to primitive Use and Order.’
Remarkable is that passage in Eusebius concerning the Christians practice in singing of Hymns to Christ as to God. Plinius Secundus, to clear the Christians to Trajan, adds this, viz. Only that they held early Assemblies in Singing of Hymns to Christ, as unto God, Euseb. lib. 3. cap. 33. Doubtless they were compiled by some among them out of the New-Testament, as the Spirit of God might enable them, in the same manner as they did, and we do compile our Sermons: and I see no other objection lies here against our Hymns, than lies, or may be made against our Doctrine.
Thus as to the general direction the Holy Ghost has given about what we should sing, viz. the Word of Christ.
But then, Secondly, we have particular Directions as to the Matter we ought to sing expressed in the Texts, viz. Psalms, Hymns, and Spiritual Songs. I know some do conclude, that all these three allude to the Book of Psalms because these three are the Titles, they say, of David's Psalms. Though that were granted, some of David's Psalms are called Hymns and Songs, yet I see no reason that all other spiritual Hymns and Songs should be excluded.
1. Because we often find in the New-Testament the Psalms of David, or Book of Psalms mentioned, as comprehending all those Hymns and Songs contained therein, without calling them the Psalms, Hymns, and Spiritual Songs of David, see Luk. 20. 42. & 24. 44. Act. 1. 20.
Moreover, this seems to exclude other Scripture-Songs, that they themselves own may be sung, such as Moses's, Deborah's, Isaiah's, Habakkuk's, Simeon's, Zachariah's, Mary's, &c.
However, by Psalms we are assured is intended the Book of Psalms, or those called the Psalms of David, because we read not in all the Scripture of any called Psalms but them only; so that the Form of these are contained in God's Word; I hope these will not be called Human. The Holy Ghost hath enjoined the Singing of Psalms particularly, and many of the Psalms of David, are, 'tis evident, pure Gospel, i. e. Prophecies and Promises that relate or refer wholly unto Gospel-times; and divers excellent Psalms there are, that be filled full of the High Praises of God for Christ, and the Blessings and Priviledges Christians receive by him; tho I do not judge all the Psalms of David are so suitable to our days, nor can be so properly sung as some others, to the Edification of the Church. But,
I do not find any Man giving any convincing Argument, that no Hymns that are made out of God's Word, or putting other Scripture-Songs, as the Canticles, &c. into Verse, or proper Measure to be sung, are excluded in those words, Psalms, and Hymns and Spiritual Songs. I am of the same Mind with those Learned Men that Mr. Wilson in his Dictionary, and others speak of, that Psalms, Hymns and Spiritual Songs comprehend all kinds of Spiritual Songs, whereby the Faithful sing to the Glory of God, and the Edification of the Church, provided they are taken out of the Word of Christ. Moreover, I have met with a Piece written by a very Learned Man, who after he hath given the Sense of some Men about the Titles of the Psalms, and various Acceptation of the words, Psalms, Hymns, and Spiritual Songs, speak thus, ‘Yet I must tell you by the way, that these words in Hebrew do not make such a precise difference: For Tehillim is the general Title of all the Psalms; Mismor the particular Title of most Psalms, as well as of the Psalms of Degrees: Nor do the Greek Words make such a distinguishing difference, for a Psalm is of hymnos to sing, and a Hymn of hallelujah, to sing Praise: And Odo, called a spiritual Ode, or Song, by Translators, is of the word hymnos, so that it seems to me, saith he, that the Apostle useth many words to signify that all the Singing should be of Divine Things, (and not vain things) to glorify God, and not to please our foolish Fancies. But whether we distinguish the one way or the other, see (saith he) the Apostles press the Duty of spiritual Singing, whether of this kind or that, (viz. whether Psalms of David, or other spiritual Hymns;) whether called of Men of this Name, or that Name, in which Injunctions the Apostles are so clear, that very few since the coming of Christ, that I know of, have made a scruple of the thing; and if any have of late, they never mention these places, as if either they did not remember them, or could not answer them.’
And to close this Chapter, take what worthy Mr. Wells minds in his late Sermon about some who neglect this Ordinance, either about endless Scruples or Objections concerning the matter or manner of Singing. ‘Let us, says he▪ not disturb ourselves with these groundless Objections, but let us pursue and embrace this holy Duty, which is the very subject of Heaven. And observe what a Reverend Person notes upon this occasion; I observe, saith he, they never thrive well who neglect or scruple singing of Psalms; they commonly begin at this Omission, but they do not end there, but at last come to be above all Ordinances, and so indeed without them, whose Condition is not sufficient to be deplored.’ Suppl. to Morning Exercise. p. 189.
To which let me add my Thoughts without offense; I am perswaded, for several reasons, since this is so clear an Ordinance in God's Word, that the Baptized Churches, who lie short of the Practice of singing Psalms, &c. will never thrive to such a degree as our Souls long to see them, to the Honour of the Holy God, and Credit of our sacred Profession, and Joy and Comfort of those who are truly spiritual among us: for tho many things, as the Causes of our sad witherings have been inquired into; yet I fear this, and the neglect of the Ministry, are the two chief, which is both holy Ordinances of Jesus Christ; and yet our People, (that is, some of them) do not love to hear of either of them.
CHAP. XIV.
Shewing who ought to sing Psalms, Hymns, and Spiritual Songs; whether it ought to be done in the public Congregation, and in a mixt Assembly or no.
'TIS strange that any should doubt, whether it be the Duty of the Church to sing (as well as private Families or Persons) since our blessed Saviour, with his eleven Disciples, upon the closing of the holy Supper, sung together a Hymn in that solemn Assembly; if we may not, ought not to follow them in the Practice of Singing a Hymn from thence, what ground is there to break Bread in our publick Assemblies from that Example? This is the Institution of that Ordinance; and, as he took Bread and blessed it, and took the Cup after the same manner, &c. so 'tis said when they had done they sung a Hymn, and went out, &c.
'Tis observable 'tis not said, Do this in your publick Assemblies: and therefore some may say, we will break Bread, or celebrate that Ordinance in our own private Families in a upper Chamber, as Christ and his Disciples did, and sing a Hymn when we have done, and so exclude publick Assemblies for that part of God's Worship. But to proceed; we read, as I have again and again shown you, that the Apostle injoins Singing on the Churches, Ephes. 5. 19. Col. 3. 16.
Object. But he doth not bid the whole Church to sing, &c.
Answ. The Apostle enjoins the Lord's-Supper on the Church of the Corinthians, 1 Cor. 11. 23, 24. But some may say, he doth not bid every one of them to break Bread; how doth it follow every Member ought so to do? there would be no end of such Objections. But by this Rule, any Precept injoined on the Churches may be restrained to a few Persons only, and so it would open a Door to Men to excuse themselves from being concerned in other parts of Gospel-Duties and Worship: therefore where a Duty is enjoyed by the Holy Spirit on the Churches, without the least hint or intimation that it concerns only some of them, nay, and an Ordinance in which there is the same parity of Reason, why one should be found in it as well as another, that Duty concerns the whole Church or every Member: but it is so in the case of singing of Psalms, Hymns, and Spiritual Songs: pray what ground has one Man to sing from hence more than another?
Are not all equally concerned to praise God? nay, and having received equal Mercies, Blessings, and Privileges, to sing his Praises, since 'tis required of all, without the least exemption of anyone?
Object. But what ground is there to sing thus in the Church before or after Sermon?
Answ. 1. As much surely as there is to pray before or after Sermon; nay, 'tis evident, if we do not take our Rule to pray before and after Sermon from those general Precepts that enjoin Prayer, then I do declare I know no Rule at all for it in all the New Testament, for we have neither Precept nor Example in the case, but where we read of Duties that concern only some Persons, and not the whole Church, the Holy Ghost mentions the Persons, 1. Either by their Relations they stand in one to another; Or, 2. Else by their Condition in the World. Or, 3. By their Office or Place, they stand in.
As there are particular Duties that concern Parents, Children, Masters, Servants, Ministers, Members: Also Kings, Subjects, rich Men, poor Men, Men in Adversity, or Men in Prosperity, all sorts and conditions of Men.
But here this Duty comes under no such particular Consideration; but as 'tis the Duty of all to hear God's Word, and to pray with united Hearts, so to sing together with united Voices, there being no other manner or way prescribed, as I have shown, for the discharge of that Duty or Ordinance of God.
But I would fain be resolved by my Brethren, or any other, what Ordinance of God or Duty it is that appertains to his Worship which ought to be performed in private, that may not be performed in public.
Take what famous Mr. Cotton of New-England speaks as to the Answer of this Objection, 'tis thus stated by him, viz.
Object. Scarce any Example can be given of any entire Congregation that sung together mentioned in the Scripture.
Answ. ‘Tho no Example could be given for it, yet it is a sufficient Warrant for the Duty if there be a Precept; and, saith he, the Precept is plain, Col. 3. 16. where the whole Church of Coloss is exhorted to have the Word of Christ dwell in them richly and to admonish one another in Psalms, &c. to sing with Grace or holy Melody to the Lord. If God, saith he, had reserved this Duty to some select Choristers, he would have given some Directions in the New Testament for their Qualification and Election; but since he speaketh nothing of any such, &c. he commandeth this Duty to the whole Church.’
2dly, The Practice of God's Israel of old, (i. e. Moses and the Children of Israel) is a further Solution to this Objection; for there is an example of singing together; and besides, that there was a mixt Multitude with them too is evident, who, no doubt, sung with them, having received the like Mercies they did. See Exod. 12. 38.
In the Manuscript I have by me before cited (which seems to be written by a Man of Parts and good Ability) who, speaking to this Objection, says much to the same purpose; First, ‘That we have a Precept which is more than a Precedent. Secondly, That we have Precedents for it in the Old Testament.’ And say I, it is no ceremonial Rite, but a moral and perpetual Duty, that in the Old Testament is as much a Rule for us herein, as their religious reading the Scriptures, and keeping of Days of Prayer and Fasting, and Days of Thanksgiving: if this be not so, in vain are our People pressed and stirred up to those Duties by the Authority of those Texts in the Old Testament, as I said in Chap. 4. pag. 47.
Besides, we find 'tis prophesied of, that in Gospel-days, as has been shown, Zions Watchmen, and desolate Souls, or waste places, should lift up their Voice, and with their Voice together shall sing, Isa. 52. 7, 8. And certainly that in Rev. 19. 1, 2, 3, 4. those Hallelujahs that shall be sung in the Gospel-Churches at the downfall of Babylon, will be doubtless with Voices since 'tis said to be the Voice of much People, as the Voice of many Waters, and as the Voice of mighty Thunderings.
‘Christ (saith Mr. Cotton) and his Disciples when they received the Lord's-Supper, which was a Church Act, they were an entire Congregation, and they after Supper, sang a Hymn. To say that one sung it, saith he and the others joined in Spirit, saying, Amen, hath no foot-hold in the Text, it might as well be said, they all took the Bread, they all blessed it, and gave it, in that one did [Page 105]it, and all the rest joined in Spirit and consented in that, and in the blessing of it.’
But 'tis said [they] sung the Hynm, not he alone, yet [he] is said to give Thanks or to bless the Bread, &c.
‘It is no strain of Wit, saith he, but a solid and judicious Exposition of the fourth Chapter of the Revelation, to make it a Description of a particular visible Church of Christ, according to the Platform and Patern of the New Testament; whereas the four living Creatures are four sorts of Officers, so the twenty-four Elders set forth the Brethren of the Church in respect of their ripe Age, Gal. 4. 1, 2, 3. and twenty-four in number answering to the twenty-four Orders of Priests and Levites, 1 Chron. 25. 9, &c. and these are all said to joyn together in singing a new Song unto the Lamb.’ If his Exposition may not be admitted, yet all Expositors agree, that by the four Beasts and twenty-four Elders, are meant the Church and the Officers in the Church, and then their singing together doth confirm the manner of Gospel-singing with united Voices together in God's Worship.
Object. But what ground is there for the Church to join in the singing of Psalms, &c. with Unbelievers?
Answ. 1. Unbelievers joyning with them, is one thing, and their joyning with Unbelievers, is another: And since 'tis a Church-Ordinance (as we have clearly proved all along it is) what Rule or Ground hath the Church to put Unbelievers forth of their Assemblies if they knew them from others? there may be Unbelievers in the Church, and there may be Believers out of the Church.
2. What ground hath the Church to pray with Unbelievers? certainly, the Communion together in Spirit is more close and intimate than that of uniting the Voice; so that if it is unlawful to let them sing with us, 'tis unlawful to let them in their Hearts join in Prayer with us.
Must not the Children have their Bread, because Strangers will get some of it? Besides, in the Church of Corinth, when Singing was brought in amongst them, as well as a Doctrine, &c. the Apostle speaks of Unbelievers coming into their Assemblies: and 'tis one Reason he gives why they should take heed to prevent Confusion, and not to suffer one to bring in a Doctrine, (or many together) and another an Interpretation, and another a Psalm, to put them all on Singing, and so have all these Ordinances confounded together, in a disorderly and confused manner: So 1 Cor. 14. vers. 26. compared with vers. 23.
3. If Singing be a part of natural Religion, or a moral Duty, as Prayer is, this Objection is gone forever: So that he that answers what we say here, will do nothing unless he can make it appear Singing the Praises of God is a meer positive Precept, and had never been known to be the Duty of Mankind, without some written Law or Prescription. Are not all Creatures called upon to sing and praise their Creator? and have not Unbelievers cause to praise God, nay, sing his Praise for the Mercies and Blessings God doth bestow upon them? Nay, have they not caused to praise God for Christ and the Gospel? &c. What is Singing but praising God? And would you not have any to do this but the Saints? Ought not all Men on Earth to pray, tho till they have Faith their Prayers are not accepted of God?
I shall conclude this Chapter with what Mr. Sidenham hath so well said to this Objection.
‘Many who grant Singing to be an Ordinance (saith he) among Saints, yet stumble to sing in a promiscuous manner with others, especially because so many Psalms, &c. are of such composition, that doth not seem to concern a mixt multitude.’
‘For the opening of this, I must lay down this general Position, That Prayer and Praises are natural Duties belonging to all Men as Men, though only the Saints can do them best and spiritually; it is so upon all Men by the Law of Creation, to seek to God for what they want, and to thank him for what they have: this is due unto God, owing unto him as Creator and Benefactor; and though Singing be a part of instituted Worship, yet it is as the addition of Order, and regulation of a natural Duty: And as there is no Man but is bound to pray for Mercies, so none are exempted from praising God for Mercies, though they sing in a low voice Tune than Saints. Thus David calls in all Creatures to bless and praise God, as a natural Duty, according to their several Capacities, Psal. 136; Psal. 117. Psal. 10; Psal. 20.21-22. Praise, is the natural Duty of all, the proper Duty of Saints, and a perfect Duty of Angels and glorified Souls.’
‘Object. You will say, They cannot perform it aright.’
‘Sol. 1. Their want of Ability does discharge them from such a Duty engraved on their Consciences, from the natural respects they have to God as a Creator; did perform which, God gave them full power. Let every Man do his Duty conscientiously he may afterward come to do it spiritually though I should lose the sense of a Duty in my Conscience, yet the Duty lies on my Conscience from God's Authority, and my Relation to him.’
‘By the same Rule, everyone should abstain from the performance of a Duty for want of present Ability, whereas the Duty must be done, and strength expected from Heaven, and waited for according to the divine manner of Dispensation.’
2. It's not unlawful to join in any Act with others, or to countenance them in it, which is really their Duty as well as my own: I cannot sin in joining with anyone in that Act, to perform which is the Duty of another, as mine, though he may want the present Ability.’
‘For Duties must be measured according to the Rule, not the Ability of the Performer. Now, it's no Duty for any Man to receive the Lord's Supper, or be a Member of a Church in order to Communion, without he finding himself in some measure fitted by Grace, these Sealing Ordinances of the Gospel, suppose and require some other Qualification, and are peculiar to visible Saints; but where there is a natural Character, or an Ordinance as to the Substance of it, at least equally concerning all, there is no Sin to join in the administration of it: And if we consider of it warily, unregenerate Men are great sharers in the Mercies of the Churches, besides their own particular Duty, that they may well join with them in setting forth God's Praises. But more closely and particularly.’
‘1. When the Church and Saints of God are gathered together to worship him in Singing, it is no more unlawful to sing with others that stand by and join their Voices, than when in Prayer they stand by and give their Consent; we do not so much join with them, as they do own God's Actings among us: It is no sin in them to join with us in such a Duty, neither can it be any sin in us to sing, though others very carnal will outwardly praise God with us.’
‘2. The Carriage of the Saints in their hearty and real Expressions of Praises, may convince others in the coldness and lowness of their Spirit, and stir them up to some spiritual Apprehensions.’ Sidenham Singing, pag. 213, 214, 215.
'Tis evident the Church is not bound to worship God alone in the Administration of the Gospel, and not suffer the People to come among them unless she intends to become no Church in a short time; for how shall she increase or have Children born in her? Is not Hear the Word of God preached, and Publick Prayer, as Sacred Ordinances of Gospel-Worship, by Singing? Why then may they be admitted to join with the Church in those Ordinances, (which they are no better able to perform acceptably to God, than in Singing) and be denied to sing? By this Rule others must not be admitted to join with the Church in one part of Gospel-Worship, you must not suffer them to join with us in any, but even the Doors upon them, and worship God alone. And should we deny them to do this, it might also lay a Stumbling-block in their way, and give them a just offence against the Lord's People. See more in Chap. 9. where we have spoken further to this Objection.
‘For Duties must be measured according to the Rule, not the Ability of the Performer. Now, it's no Duty for any Man to receive the Lord's Supper, or be a Member of a Church in order to Communion, without he finding himself in some measure fitted by Grace, these Sealing Ordinances of the Gospel, suppose and require some other Qualification, and are peculiar to visible Saints; but where there is a natural Character, or an Ordinance as to the Substance of it, at least equally concerning all, there is no Sin to join in the administration of it: And if we consider of it warily, unregenerate Men are great sharers in the Mercies of the Churches, besides their own particular Duty, that they may well join with them in setting forth God's Praises. But more closely and particularly.’
‘1. When the Church and Saints of God are gathered together to worship him in Singing, it is no more unlawful to sing with others that stand by and join their Voices, than when in Prayer they stand by and give their Consent; we do not so much join with them, as they do own God's Actings among us: It is no sin in them to join with us in such a Duty, neither can it be any sin in us to sing, though others very carnal will outwardly praise God with us.’
‘2. The Carriage of the Saints in their hearty and real Expressions of Praises, may convince others in the coldness and lowness of their Spirit, and stir them up to some spiritual Apprehensions.’ Sidenham Singing, pag. 213, 214, 215.
'Tis evident the Church is not bound to worship God alone in the Administration of the Gospel, and not suffer the People to come among them unless she intends to become no Church in a short time; for how shall she increase or have Children born in her? Is not Hear the Word of God preached, and Publick Prayer, as Sacred Ordinances of Gospel-Worship, by Singing? Why then may they be admitted to join with the Church in those Ordinances, (which they are no better able to perform acceptably to God, than in Singing) and be denied to sing? By this Rule others must not be admitted to join with the Church in one part of Gospel-Worship, you must not suffer them to join with us in any, but even the Doors upon them, and worship God alone. And should we deny them to do this, it might also lay a Stumbling-block in their way, and give them a just offence against the Lord's People. See more in Chap. 9. where we have spoken further to this Objection.
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