language it is not only lawfull but is the excellency of some Saints who seldome make a Petition but they urge it in Scripture dialect and shew the Word of God to dwell richly in them thus for singing to praise God or sing to God in his owne forme of words in the spirit and understanding what can be more suitable to God and sweet to the soule 5. There is a great deale of difference betweene praying and singing as to the method of performance though praying and praises may be considered in the same duty yet praying and singing require a distinct method for the very words to sing Psalmes and Hymns and Songs import a speciall method of the voice in a set tune and proportion whereas prayer in the method of performance requires no such exactnesse if one should take on him to sing and not in a set forme and tune he would be ridiculous to all hearers but a man hath a larger liberty in prayer and is not tyed to such strait connexions heighths and falls stops and pauses but the nature of this Ordinance calls for it else it cannot be done gracefully though there be grace in the heart And if the Apostle had not meant by singing of Psalmes singing musically he would have onely bid them praise in the generall and have left out the outward expression of it which cannot be acted but in a set forme 6. If singing were not in a musicall manner as before it were the same with prayer for you may sing out a prayer and praise in praying Thus in Davids Psalmes How many Psalmes which were matter only of petition yet were sung with faith and confidence in God For performance the Apostle James distinguisheth them apparently Is any sick let him pray is any merry let him sing Psalmes and the other Apostle Let us pray with the Spirit and understanding and sing with the Spirit c. Now wherein lies the difference In prayer you have variety of workings and considerations there is Deprecation Imprecation Acclamation and Admiring Pleading and urging promise and the like So in singing there are the like the difference is onely in the set and musicall way of expression which requires a more set forme before-hand to rule my outward carriage by in that Ordinance whereas in prayer we are not tyed to such a severity of method and so need not have our words so formed Another plea which is somewhat scurrilous by the ruder sort yet much urged is that we lye when we sing Psalmes and affirme that we cannot but lye when we sing the phrases of many Psalmes As that of David O Lord I am not puffed in minde I am as a weaned childe c. To which I replie in generall that some may not have the frame of these expressions when they sing and so may performe a duty which may be but as a lye to them But 1. In speciall there is no Saint but can in some measure say what ever David saith in that or any other Psalme describing the spirituall qualification of his heart all graces are in every Saint there in the seede and habit and in a proportion though all are not so eminent and apparent in the bud and fruit though no godly man is free from pride yet he cannot be a godly man that is a proud man in actu signato which hath never been humbled and brought out of himselfe thus all along the 119. Psalme that Anatomy of a Saints inward parts when David saith He delights in the Law of God He hopes in Gods mercy His soule longs after God He keepes his Commandements He hates every evill way c. every godly man may sing these and all other Psalmes and speak truth for the reality of these frames are the same in every gracious heart 2. Whatever I finde to be the case of any Saint I may make it mine according to the likenesse of my condition to it and yet not a lye 3. One great use of singing is to commend the excellency of such graces which are and have beene in others to sweeten the harshnesse of other duties and to stirre and quicken the heart to the endeavouring after such like frames therefore some Law-givers have put their Lawes into verse first that the people might take a pleasure in them and sing them as their recreations and be the more insinuated into obedience 4. I can tell no lye so long as in the sincerity of my soule I study my duty and sing with desire after such qualifications from the contemplation of the beauty of them in such holy men though I doe not finde the present frame so high as I breathe after and such men found at present Ob. But this Objection grant it in its full Latitude proves nothing against the nature of the Ordinance of singing but the persons who sing who are not fitly qualified to some expressions Againe others plead Psalmes that are sung are not suitable to my condition Sol. 1. That is nothing still against the Ordinance of singing if it do not fit you it fits others But 2. There is nothing in Scripture-expressions but all Saints at all times may make some use of in the very reading or singing if not so particularly yet as to the generall nature of instruction and edification it is profitable Saints must read all Scripture with faith and understanding though every place may not so directly open their present condition and why may not they sing as well all Psalmes 3. It should be the care of Officers in the Church to be very choice in picking out Psalms fit for the Church according to the nature of the body and times and seasons and I could wish there were more choicenesse observed in that particular yet the Ordinance remaines still the same 4. When I sing any of these Psalmes I should by Faith personate the same state of the Church or the Saints as when I apply promises made to others I doe their conditions as if it were spoken to mee 5. It is for want of Divine study of the nature of these Scripture-expressions and the mystery of them that we say such a Psalme is unsuitable to our conditions for if when I read understandingly I can get profit by them I can the same when I sing them 6. If it doe not reach my condition as to a particular case I am troubled withall or the providence I am eminently under yet it concernes the state of the Church and I may sing them as a Member of the same Body and sympathising with them either in sorrow or joy in afflictions or triumphs which is a speciall way to act the graces of Saints somtimes to sing what concernes others as themselves as to pray for others as themselves this is like Christs heart in heaven Lastly you have opportunity enough to chuse Psalmes for your emergencies It is good to keepe the harmonie of the whole Body in the maine Ob. That which followes next as urged against
the forme be introduced which makes the Church and that forme is not untill a competent number be Baptized and so Church power must be exercised first without a Church and politicall power without a body It is wonderfull to imagine how these that differ slight and unchurch all the Congregations though made up of the purest and speciallest Saints without mixtures of humane allay and meerely in this principle they are not Baptized in their forme nor plunged under water which with them is onely Baptizing and under this principle Faith and Repentance and the most resplendent graces of the best Saints must lye buryed and no Church if not thus dipt I hope you see the fallacy if not the perfect folly of this position and how Churches stand upon other principles more firme and sure though we would not lose any ornament of the Gospell to adorne this body yet we dare not constitute it of such ingredients A GOSPEL-ORDINANCE CONCERNING The singing of Scripture-Psalms Hymns and Spiritual Songs the lawfulness of that Ordinance LONDON Printed for R. W. and are to be sold at the three Daggers in Fleetstreet 1653. CHAP. I. Concerning the singing of Scripture Psalms Hymns and spirituall Songs the lawfulness of that Ordinance THe next publick controversie which Satan hath raised to disturb the Churches is about the practise of singing Scripture Psalms on purpose to deprive the Saints of the benefit of that soul-raising and heart-ravishing Ordinance by which God is publickly and solemnly praised and the spirits filled with the glory of God and because your hearts may be stablished in every truth and not so easily perswaded to part with such a holy Ordinance I could not but endeavor to clear up this also which you have in this method First that singing of Psalms Hymns and spiritual Songs vocally with the voice and musically is an Ordinance of the New Testament constantly to be practised in the Churches of Christ Secondly open unto you the three expressions Psalms Hymns and Songs wherein they agree and whether there be any difference between them Thirdly shew you that it is the Psalms of David Asaph Heman and the Hymns and spiritual Songs of these holy men which are recorded in Scripture that is the matter ordinarily to be sung Fourthly answer the main objections of the dissenters these are scattered up and down this small Treatise For the first it is clear from Eph. 5.19 he bids them be filled with the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking to one another and in Col. 3.16 Teaching and admonishing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever these be as to the matter of them yet the singing of them is commanded as an Ordinance and a special Ordinance for edification That the Apostle exhorts here to this as an Ordinance is clear First because he speaks to the whole Church and as a publick dutie not appropriated to any Office but as a commandment universal on all Secondly he doth distinguish this Ordinance from that of preaching or teaching doctrinally which belongs to the Officer or occasionally to a gifted brother for he doth not only say as in other places teach and admonish but in Psalms and Hymns and Songs which shews the manner of the teaching and admonishing not in the general but in such a way as by singing with Psalms c. and as Mr. Cotton well observes if the Apostle had meant the ordinary and common way of teaching he would have said teach one another out of the Psalms or from them rather then in or with them which is the usual language of the holy Ghost in expressing such a duty so in Pauls example Acts 28.23 so Philip is said to preach Jesus to the Eunuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that Scripture in Esaiah and surely he would never have added the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following part singing with melodie in your hearts if this teaching and admonishing were not to be discovered in such a peculiar Ordinance To which places we must add that of the 1. Cor. 14.15 16. where the Apostle speaks to the Church as to the orderly administration of that Ordinance 16 17. v. where he speaks of singing as a distinct dutie and to be done in publick before the Church and that phrase of singing with the spirit and with understanding is very emphatical as Divines observe for I cannot sing with the spirit but I must also with understanding but the understanding here must be meant of others who hear me and joyn with me in that act however publick singing was then an Ordinance solemnized in the Church and we shall hereafter see what kind these Psalms were they sung Thus Iames 5.13 If any be merry let him sing Psalmes though this be particular in the Text yet it is of the same consideration with the former and these places hold forth the inst tution singing is an Ordinance and a special one in the Gospel Secondly that it is not only meant of an inward frame of rejoycing but that it is of the voice is most apparent First from the very words of these Texts Speaking to one another teaching one another in Psalms and Hymns c. Now no man can speak to edifie others by inward workings or silent rejoycings 2. Besides the melody to be made in our hearts we must sing with melody which shews not only the inward frame but the outward act and order for melody in the heart were enough to expresse the inward grace but he addes an outward expression Singing with melody in your hearts so that it is with the voice as with the heart 3. Singing in Scripture is ever put in distinction from bare reading or speaking and commonly signifies a modulation of the tongue or expressing any thing musically and in tune and so it is a musical speaking 4. There would be the greatest confusion of Ordinances for preaching and prayer would be made all one with singing nay internal works would be found contrary to outward expressions and if there be any such thing as preaching and prayer and exhortation it must be different from singing even to the most ignorant for no man will say when a man meerly speaks or preaches he sings without his tone do make them call him a singing preacher or talker as too many either out of affectation or custome have given just cause to suspect 5. This is undeniable if there be any such command as to sing it is visible for else no man could at any time be said to sing or not sing it must be an outward act for else we must say we have only souls for that Ordinance and bodies for all the rest 6. All that ever sung in the Gospel as to practice sung vocally Matth. 26.30 They went out and sung an Hymn that must be with an audible voice Acts 16.25 Paul and Silas sung and all heard them and if it be an inward act only who shall know when men sing or think or would they
is the matter for reading preaching intepretation but he here names that part of the Word which belongs to the duty he enjoynes as a speciall part of that Word which ought to dwell richly in them as to such a duty of singing So that 1. If Psalmes and Hymnes and Songs be part of the word of God then they may be sung 2. If that part of the Word be more properly fitted to the duty commanded then any other it must be so restrained here 3. That it is so appears because he speakes so particularly That the Word might dwell in them richly teaching and admonishing one another not in generall as by Preaching Doctrine or the like but in Psalmes and Hymnes and spirituall Songs which must needs be the great duty in the Text and all before restricted to that 4. Then the Word of God in generall or any speciall Word of God may be said to dwell richly in a person when the spirituall intent sense and meaning of it with the inward spirit and power of it upon all occasions doth appeare in the duties commanded by it and thus you may see the verse in its parts 1. Here is the duty singing 2. The Word of God the matter 3. The specialty of the Word so fitted to the nature of that duty Psalmes Hymnes and spirituall Songs 4. The peculiar way how to be a perfect spirituall Singer it is to have this word dwell in a man and richly having the true sense sweet experience of this word in the heart being upon all occasions able to cull out in the language of Scripture Psalmes Hymnes and Songs suitable to our owne conditions or others If the Apostle had meant here a gift of composing new Psalmes c. as he would not have used the Old Testament language without an explanation so he would not have mentioned the word of God in such a close limitation as in Psalmes and Hymnes and Songs which are exegeticall to the word of God to be sung if he had not intended that part of the Word as fitted for that Ordinance for no man knowes what these expressions hold forth but as they are found in the word of God and as a distinct and eminent part of it It were more proper to say Let the grace of God dwell in you or the goodnesse of God that you may from the sense of it break forth upon all occasions to praises But to name the Word of God and name it with that modification as Psalms Hymns Songs which we all know is a part of it and bid us sing and deny us in his intention for to sing these Psalmes which are part of that Word is too unworthy a reflection on the Holy Ghost and the Pen-men of Scripture And that seemes very strange to affirme that I may not sing that Word of God which is called by the name of Psalmes Hymnes and Songs when this Word must dwell in me richly to that end and use Lastly the singing of these Psalmes Hymnes and Songs as the Word of God is most adapt and proportioned to the particular use the Apostle intended by singing in the Church which was to teach and admonish one another Now no gift of any Saint can be so powerfull and authoritative to teach as the Word of God in these Psalmes which were pen'd by the spirit as a rule to all Saints and their gifts and as the Word of God is made use of severall wayes to teach and admonish so this is one speciall way by Psalmes Hymnes Songs VVhen I sing by a pretended gift I see cause of jealousie that it may be more a fancy then the spirit every man hath cause of suspition from whence it comes and ere I can be satisfied I must compare it with and try it by the Scripture straine of Psalmes Hymnes and Songs But by singing the very words of Scripture with sense and experience I teach both by my holy carriage in the action and the word it selfe commands by its owne authority as when it is read But that I may more clearely open this how that the Word of God in Psalmes Hymnes and Songs is the most fit matter of singing let us view that part of the Word called by these names and see how far it will reach this kinde of edification beyond all that which may come from a present gift to compose matter for such a duty 1. Besides the spirituall elegancy of phrase the inspired style of that part of holy writ which is beyond ordinary with the height of matter of no vulgar composure it having such a standing stamp of Divine authority on it must needes conveigh its sense with more weight and power then any thing from particular invention though assisted by a gift of the spirit which comes but in the second place and cannot be put in any consideration with that authority as the other nor inserted among the heavenly Canons and Scripture rules for Saints to build their faith on or direct their lives 2. The largenesse and comprehensivenesse of the scope of the shortest Psalme is so that it will give matter to study and ponder on and give advantage to enlarge our thoughts and affections on more then any particular gift of any Saint now can be rationally conceived to afford for commonly the best gifts are but an enlargement of the first text and bring forth nothing de novo no new thing and all these Saints with all their gifts must be glad to have recourse to that part of the Word as the rest for the fulnesse of teaching and admonition 3. The variety of matter in these Psalmes c. is so wonderfull that they doe provide before-hand by an eternall wisdome for the conditions of all Saints either personally or mystically that no man sing any thing but if that Word dwell in him richly he may finde a suitable Psalme prepared for him by the foresight and wise and infallible directions of the Almighty and in this the Booke of the Psalmes transcends all other parts of Scripture and may be called the Epitome of the whole Bible In some Scriptures you have little but matter of precept in others little but historicall relations of persons and actions but in the Book of the Psalmes you have the variety of matter contained in all the whole Scripture most suitable to the vast duty of singing praises 1. Matter of all sorts of prophesies referring to the very latter end of the world 2. All sorts of generall and speciall directions either for Faith or Life 3. All sorts of promises fitted to particular conditions 4. All sorts of experiences in what condition a soul may be in either of tryall or triumph either to soule or body 5. All sorts of signes and characters of heavenly motions and frames to God 6. All sort of thanksgivings and prayses for spirituall or temporall mercies with their various discords which makes up the harmony of the whole He is a childe in the Scripture that doth not
this truth is that its confusion to sing together and that but one should sing at one time Sol. Still this is not against the Ordinance of singing But 1. Singing is more melodious and suitable when performed by many then one severall instrument at one time and so severall voice make the greater Harmony the exellency of singing lies in the Church which is made up of divers voices 2. Christ and his Disciples sung together Mat. 26.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sung Paul and Silas Act. 16.25 sung together in the Prison not one after another but together Ob. But if any one say when one prayes all may be said to pray though he doth but consent it may be so in singing of Psalmes It is Answered 1. All Ordinances must be considered according to their proper nature some Ordinances are so to be administred as that onely one at once can performe it as publique prayer and preaching and yet there must be a distinction even in these my silence in prayer ought to be when I pray with another and yet I may be said to pray as well as he which is the mouth of the whole because my heart is with him in the same petitions and my desires go equally With him but it is not so in preaching where silence must be likewise from the nature of the Ordinance yet though I consent fully with the matter and agree in all that is said with never so much affection yet I cannot be said to preach but onely he that speaketh preacheth So now as to singing there is a difference likewise of another consideration if onely one sing none else can be said to sing though they joyne with the matter and agree to it in their hearts for its an outward act and terminated in the person that performes it and though in my silent conjunction I may really praise God yet I can in no sense be properly said to sing with others without I do use my Voice and Organs as they doe This consideration will give light to men that minde the nature and distinction of Ordinances in their outward administraions 2. That which is the confusion of other Ordinances is the beauty of this for two to preach or pray together at the same time and place were the greatest confusion imaginable but for a hundred to sing together is most harmonious and pleasant so far from the breach of order that harmony is most discovered by it 3. It hath been the custome of the Churches alwayes thus to practise and there is nothing in the nature of the Ordinance or Divine precept or example against it I shall conclude this with a word from Antiquity concerning this practise Euseb in his Eccles Hist l. 3 cap. 33. quotes two Epistles of Plinius Secundus to Trajan the Emperour testifying that Christians were wont to gather themselves before day to sing Psalmes and Hymnes together the same doth Philo Judaeus testifie who lived in the Apostles time as the same Euseb saith lib. 2. cap. 22. Now in the time of Plinius and Trajan did John the beloved Disciple live saith Zanch. in Eph. 5.18.29 whereby it appeares an Apostolicall institution Tertul. in his Apol. c. 19. saith that it was a usuall custome among the Christians after their Love Feasts canere de Scripturis Sanctis to sing of the Scriptures his meaning is doubtlesse out of or from the Scriptures In the Westerne Churches this hath beene the constant practice though much corrupted by the Roman additions to Saints method but yet that blessed Ordinance is now more specially recovered and made pure for Saints according to primitive institution CHAP. V. The great abuses of the Roman and Episcopall Church about this Ordinance whereby many stick not to call it Antichristian hath been 1. THe introducing musicall Instruments together with as Organs Harps Viols c. whereas in the New Testament God requires the Voice as the onely Organ of the heart in worship 2. They had a meere order of Singers to whom they gave pensions unto for that purpose and excluded the Church from the persons of that duty which is of so Universall a concernment 3. They would sing in Latin and with such straines of their Voices that the words might not be understood 4. They spent most of the time in singing and gave not other Ordinances as preaching and praying their due time of excercise Thus have precious Ordinances been abused by the corruptions of men but are now restoring unto their purity and will every day be more gloriously practised in the Churches CHAP. VI. How we may be said to teach and admonish one another in Psalmes Hymnes and Songs according to that of Col. 3.16 17. MAny thinke there can be no such use of singing as to teach and admonish one another by it but if we consider there are many lessons to be learnt one another from this publique conjunct singing Scripture-Psalmes 1. They teach one another and by the very act admonish one another to get the same frames these Holy men had in the penning the Psalmes and in the variety and spirituality of them to get Davids frame in singing Davids Psalmes and so for the rest 2. It s by this they teach one another the Unity and Harmony that is and should be among Saints as one bodie that their happinesse and joyes are bound up together and so the misery of one is the misery of the whole and this is a glorious lesson to know their Union together as a body equally concerned in the glory or shame of one another equally interested in the praises of God there is no duty practised in all the Gospell that doth fully expresse the Communion of Saints and represent Heaven as the Saints singing together the Lords Supper doth represent the Communion of Saints very lively but not so as mutuall singing when all at once not by consent onely but expresly speak the same thing in the same moment in the Lords Supper though afterwards they were all one bread yet they all doe not receive it at the same instant of time but take successively the Elements but in singing they all joyne perfectly at once to sound Gods prayses as if they had but one Lip and one Voice This is the perfect Emblem of Heaven no jerring all with one Voice and Heart crying Hallelujah Hallelujah 3. They teach one another this lesson also viz. with what alacrity and cheerefulnesse they should perform all their duties together with sweetnesse of love and joy they ought to walke together 4. They teach one another how to carry themselves in all conditions with joyfull and praysing frames of spirit for matter of the Psalmes and are various not onely affording matter of exultation and gratulation but also reciting the sadnesse and low condition of the Church yet all are fit matter to be sung Lachrymae must be sung sad things with a spirituall joyfull heart in God and his promises mercy and judgement in the same song exprest in
melody of the Voice and Heart and it shewes a soule is not in a right temper when he cannot sing over his condition 5. They teach one another by singing and admonish one another to avoid any thing that may hinder their joyes in Communion and breake their Harmony in spirituall actings all which and many more are great exhortations and are taught naturally by Saints mutuall singing together CHAP. VII Concerning singing with a mixt multitude MAny who grant singing to be an Ordinance among Saints yet stumble to sing in promiscuous manner with others especially because there are so many Psalmes of such composition that doth not seem to concerne a mixt multitude For opening of this I must lay downe this generall position that prayer and praises are naturall duties belonging to all men men as men though only the Saints can doe them best and spiritually it is 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 owning him as a Creatour and Benefactour and though singing be a part of instituted worship yet it s onely an addition of Order a regulation of a naturall 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 lower tune then Saints Thus David calls in all creatures to blesse and praise God as a nanaturall duty according to their severall capacities Psal 136. Psal 117. Psal 107. Psal 103. Ps 20 21.22 Praises it s the naturall duty of all the proper duty of Saints the perfect act of Angels Ob. You will say they cannot performe it aright and gloryfie soules Sol. 1. Their want of ability doth not discharge them from such a duty engraven on their Consciences and arising from the naturall respects they have to God as a Creatour to performe which God gave full power at first 2. Let every man doe his duty conscientiously he may afterwards come to doe it spiritually though I should lose the sense of a duty in my conscience yet the duty lyes on my conscience from Gods authority and my relation to him 1. By the same rule every one should abstaine from performance of a duty for want of present ability whereas the duty must be done and the strength expected from Heaven and waited for according to the Divine manner of dispensation 2. It s not unlawfull to joine in any act with others or to countenance them in it which is really their duty as well as our owne I cannot sin in joyning with any one in that act to performe 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 abilities of the performer now it s no duty for any man to receive the Lords Supper or be a Member of a Church in order to Communion without he finde himselfe in some measure fitted by grace these fealing Ordinances of the Gospel suppose and require some other qualification and are peculiar to visible Saints but where there is a naturall Character or an Ordinance as to the substance of it at least equally concerning all there it is no sin to joyne 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 owne particu ar that they may well afford their voice without sin and we joyne with them in setting forth Gods 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 unlawfull to sing with others that stand by and joyne their voices then when in prayer they stand by and give their consent we doe not so much joyne with them as they doe owne Gods actings among us it is no sin in them to joyne with us in such a duty neither can it be any sin in us to sing though others very carnall will outwardly praise God with us 2. The carriage of Saints in their heartie and reall expressions of prayses may convince others in the coldnesse and lownesse of their spirit and stirre them up to some spirituall apprehensions 3. Though it be lawfull to joine with them in such a duty generally considered yet it were to be wished in a mixt multitude there were more care in the choice of Psalmes to fit them to the very duty of praise and thanks which is so really belonging to all the Congregation and that must be lamented that the choice of Psalmes to a mixt multitude is not so considered as it ought to be which makes the Ordinance so much slighted in its publique administration But however the incapacity of others to their duty should not hinder me from performing mine especially when I cannot nor ought not to hinder others from such an act FINIS