and were choice Singers endued with choice though common singing gifts which made the service most beautifull as men call beauty But the melody of our Assembly compared with theirs hath no outward beauty in it So that if their melody were a Type of ours then the Type is more glorious then the Antitype which is a dishonour to Christ Answ. 1. It is no dishonour at all to Christ that the Type should be farre more beautifull and glorious to the outward man then the Antitype Solomon was a type of Christ and the Temple of Solomon was a type of his body and both Solomon himselfe and his Temple were farre more beautifull and glorious then Christ himselfe to the outward man Isa. 53.2 Yet this was no dishonour to Christ whose beautie and glory was so divine and heavenly in the inner man that all their outward beautie and glory were but dim and darke shadowes to it Answ. 2. Wee doe not say that their melody in the Temple which was made with voyces was a type of our melody made with our voyces and singing the same Psalmes of David and Asaph For though their Choristers were types of the whole Church and their instruments of Musicke were types of the inward affections of our hearts in singing forth the Praises of the Lord to the honour of his name to their own edification Answ. 3. Though their melody might be more beautifull and glorious to the outward appearance as being more artificiall and more musicall yet seeing the Spirit of Grace is more abundantly poured out in the New Testament then in the old if the holy Singers sing with more life and grace of the Spirit our melody is the more beautifull and glorious before the Lord and his spirituall Saints though theirs was more beautifull and glorious in the outward sence Answ. 4. Whether the Scribes and the Pharisees were any of them Musitians of the Temple endued with choice gifts and appointed to that office as you say though wee doe not know it yet neither will we deny it But this we dare say That if they were appointed to sing so now not any choice order of men but all the sonnes of men are commanded to Sing as well as to Pray as hath been shewed above Object 9. Where many sing together as in a great mixt Assembly many sing they know not what and they that doe know what they sing cannot but see that many of the Psalmes which they doe sing are not suitable to their own condition And how then can they sing such Psalmes as Songs of their own Answ. 1. The ignorance of men in discerning the true matter or the right manner of a Dutie doth not excuse them from performance of the Dutie we speake of such morall Duties as the morall Law of God and the Law of Nature requireth to be done What if a man know not what nor how to pray Yet that will not excuse him either from praying himselfe or from joyning with others that are better acquainted with prayer then himselfe So it is here what if many a man know not what nor how to sing to Gods Praise yet that will not excuse him either from singing himselfe or joyning with others that have more spirituall skill in that kinde then himselfe Answ. 2. It is an ignorance of a mans selfe and of the wayes of God to thinke that any Psalme is unsuitable to his own condition For every Psalme setteth forth either the attributes and works of God and his Christ and this yeeldeth me matter of holy reverence Blessing and Praise Or else it describeth the estate and wayes of the Church and People of God and this affecteth me with compassion instruction or imitation Or else it deciphereth the estate and wayes of the wicked and this holdeth forth to me a word of admonition Or else it doth lively expresse mine own affections and afflictions temptations and comforts and then it furnisheth me with fit matter and words to present mine own condition before the Lord But whatsoever the matter of the Psalme concerning God or his Christ the godly or the wicked my selfe or others the good or evill estate of one or other It ever ministreth fit matter and occasion to me of singing forth the Praises of the Lord since the Name of God is to be blessed in all whether it goe well or ill with our selves or others CHAP. X. Of the manner of Singing THe fourth and last head of Scruples remaineth touching the manner of Singing concerning which a threefold Scruple ariseth 1. Whether it be lawfull to sing Psalmes in Meeter devised by men 2. Whether in Tunes invented 3. Whether it be lawfull in Order unto Singing to reade the Psalme The two former of these Scruples because they stand upon one and the same ground may fitly be handled together The judgement of the Churches of Christ in these Points is doubtlesse sutable to their Practise That it is lawful to sing Psalms in English verses which runne in number measure and meeter and in such grave and melodious tunes as doe well befit both the holinesse and gravity of the matter and the capacity of the Singers A double ground or reason may be given hereof The former is this If it be lawfull to translate and turne the Hebrew Bible into English Prose in order to reading then it is lawfull also to translate and turne Davids Hebrew Psalmes and verse into our English Psalmes and Verse in order to Singing But the former of these is a confessed Truth and generally received amongst Protestants except onely Mr. Smith who had a sâ—ngular conceit in this Point That all Letters in the writings of the old Testament were typicall â—yping out the Law written in our hearts and therefore 〈◊〉 â—â—ve all reading of the holy Scripture to be abolished under the New Testament But Christ himself commanded his Disciples to search the Scriptures Joh. 5.39 And how shal they search â—hem except they reade them And the noble Beraeans are commanded for searching the Scriptures in the examining of Pauls Doctrine Acts 17.11 12. which how could they have done without reading And wherefore did all the Apostles and Evangelists write the New Testament in Greeke a language of all more generally knowne then the Latine and therefore much more then any other in the world as Tully himselfe testifieth Pro Archiâ Poetâ was it not for this end that the New Testament might be read and generally understood of all Nations And where it was not understood there it might most easily be translated out of a language well knowne unto the severall language of every Nation And as for the old Testament it was translated to their hands out of the Hebrew into Greeke almost three hundred yeares before the Apostles times Yea wherefore did God commit the whole Counsell of his will and word to writing for the edification and salvation of all his people but that it might be read and understood of them all If then it
deliverances from Saul or the deliverance of the Church from Aegypt or Babylon or from other enemies may justly own and beare that Title For when David acknowledgeth and professeth that in his Songs the Spirit of the Lord spake by him and that his word was in his tongue 2 Sam. 23.2 What Spirit of the Lord was that but the Spirit of the Lord Jesus And what are then such Songs but the Songs of the Lambe through whose Redemption the Church and Saints enjoy all their deliverances And surely the Song of the Lambe recorded in Revel. 15.3 4. seemeth evidently to point at sundry Psalmes of David out of which it was compiled and collected and which therefore were suitable and fit to be sung upon occasion of their victory over the Beast especially with respect and reference to those speciall sentences which were fetched from thence though with some small variation such as is wont to be found in all the Scriptures of the New Testament quoted out of the old Rev. 15.3 Great and marvellous are thy works Lord God Almightie Just and true are thy wayes Thou King of Saints And ver. 4. Thou onely art Holy Who shall not feare thee O Lord and glorifie thy Name For all Nations shall come and worship before thee For thy Judgements are made manifest Psal. 86.10 Thou art great and doest wondrous things thou art God alone Ver. 8. Among the Gods there is none like unto thee nor any works like thy works Psal. 111.2 The works of the Lord are great Ver. 4. And Wonderfull Ver. 7. The works of his hand are truth and judgement Psal. 71.22 O thou Holy One of Israel Psal. 86.9 All Nations whom thou hast made shall come and worship before thee O Lord and glorifie thy Name Psal. 9.16 The Lord is knowne by the Judgement which he executeth Psal. 64.9 All men shall feare and shall declare the worke of God For they shall wisely consider of his doings In as much therefore as these who got the victory over the Beast are said to have sang the Song of the Lambe and this Song of the Lambe is expresly fetched from severall words of praise to the Lambe in severall Psalmes of David One of these two things if not both will from hence justly be deduced 1. Either this That any of those Psalmes of David may be sung to the praise of the Lambe out of which those words of praise are fetched as when the people of God are said to have praised God with such a word in a Psalme it is meant they sung the whole Psalme as 2 Chron. 5.13 20.21 Ezra 3.11 all of them pointing at Psalme 136. Or else secondly That it may be lawfull upon speciall and extraordinary occasions to compile a spirituall Song out of Davids words of praise dispersed in severall Psalmes of David and other Psalmists in Scripture and to sing them composed together as a Psalme of praise unto the Lord And both these willingly admit For these are still the divine Meditations and spirituall expressions of the holy men of God in Scripture which God hath prepared for the setting forth of his own glory Object 7. As the Apostle writing to Timothy about Prayer in generall and prescribing no forme of prayer it is therefore justly argued that we are to use no set formes of Prayer at all So the same Apostle exhorting the Churches to sing and not prescribing any formes of Psalmes hence it followeth that he alloweth not the singing of Davids Psalmes And whatsoever Arguments strike against stinted formes of Prayer strike against all formes of Psalmes also as stinting and quenching the Spirit c. Answ. 1. It is not true that the Apostle exhorting to Sing doth not prescribe any formes of Psalmes For in the same Texts where he doth exhort the Churches and people of God to sing he doth direct them also to sing Psalmes and Hymnes and spirituall Songs which are the expresse titles of the very formes of Psalmes endited by David and Asaph as hath been shewed above Neither can it be truly said that he alloweth not the singing of Davids Psalmes Unlesse it might be truly said that the Psalmes of David are neither Psalmes nor Hymnes nor spirituall Songs Answ. 2. The Scripture putteth a manifest difference between these two set formes of Prayer and set formes of Psalmes also between set formes devised and prescribed by men and set formes appointed by God Set formes of Prayer the Lord did never ordinarily prescribe unto his people neither in the old Testament nor in the New but set formes of Psalmes no man doubteth were ordinarily prescribed in the old Testament and wee suppose in the New also in the Texts alledged Againe set formes devised and appointed by men I will not deny to be justly rejected by the true meaning of the second Commandement but God that forbad us to make to our selves any Images or imaginations and inventions for worship did never forbid himselfe to devise and appoint for us what forme of worship himselfe pleased either in the old Testament or in the New And therefore what ever Arguments strike against set formes of Prayer invented and prescribed by men there is none of them strike against set formes of Psalmes appointed by God Neither can it with any colour be pretended that the Psalmes of David being devised and appointed by the Holy Ghost himselfe should either stint or quench the Spirit unlesse it might be thought that Gods own Ordinance to convey and quicken and enlarge the Spirit should become an impediment and restraint to the Spirit Object 8. The edification of the Church and body of Christ under the New Testament ought to be carried on by the personall and proper gifts of Gods Spirit Eph. 4.7 8.11 16. 1 Pet. 4.10 11. Rom. 12.4.6 1 Cor. 12. But in singing of Psalmes of David there is no more personall gift manifested then there is in reading a stinted forme of Prayer Answ. These Scriptures prove that God hath given the gifts of the Spirit for the edification of his Church and that they who have received the gifts of the Spirit should employ them to the edification of the Church And some of those Scriptures prove also that they who haue received any gifts though outward gifts of wealth and honour should improve and employ them to the good of the Church But none of them prove that all the edification of the Church should be carried on by the personall and proper gifts of the present members of the Church For then the Church should not be edified now in these dayes by the gifts of the pen-men of Scripture whether Apostles Prophets or Evangelists which is expresly repugnant to some of the Scriptures alledged by you For in Eph. 4.8 to 13. and in 1 Cor. 12. it is expresly said that God gave Apostles Prophets and Evangelists for the edifying of the Church till the whole body of Christ be perfected at the day of his comming And least you should dreame
hath required for the edification of the Church to the end of the world Neither is it credible that Christ would take us off from singing the Psalmes of David and Asaph which were of divine and infallible inspiration and leave us to an uncertain and common gift of private brethren If it be said the Church of Corinth wanted not such gifts of Psalmes nor such members as did compile 1 Cor. 14.26 Answ. It is true neither did they want gifts of tongues and of Revelation in the same Text But these were extraordinary gifts fit to glorifie Christ in his first ascension into Glory and fit to commend and confirme the Gospel to Pagans but no where promised to be continued to Churches in after ages nor no where commanded to be imitated much lesse our common gifts and the Psalmes endited by the same to be substituted in their roomes and Davids Psalmes to be silenced that our Psalmes might be attended CHAP. VII Concerning the Singers and first whether one alone to sing or the whole Church THe third Question about Singing of Psalmes concerneth the Singers For though vocall Singing be approved and also the Singing of Davids Psalmes yet still it remaineth to some a Question who must sing them And here a threefold scruple ariseth 1. Whether one be to sing for all the rest the rest joyning onely in spirit and saying Amen or the whole Congregation 2. Whether women as well as men or men alone 3. Whether carnall men and Pagans may be permitted to sing with us or Christians alone and Church-Members Touching the first of these Scruples It is out of doubt 1. That a Christian man for his own private solace and edification may sing a Psalme alone by himselfe as Asaph had his Songs by night Psal. 77.6.2 It is granted that he who had a spirituall and extraordinary Gift of enditing a Psalme might sing it himselfe and the rest of the Church joyne with him in Spirit saying Amen though in the old Testament he that endited the Psalme gave it to the Master of Song to be sung publiquely by others as well as himselfe But the Question is of Singing the Psalmes of David and other Scripture Psalmes whether they are to be sung by the whole Congregation or by one alone for all the rest the rest joyning onely in the Spirit and in the close saying Amen And to make good this latter way Object 1. It is alledged In the Church of Corinth one had a Psalme 1 Cor. 14.26 And he that had a Psalme sung in the Spirit and was directed to sing with understanding also that is in a tongue understood by the whole Church that they might joyne with him in Spirit and say Amen ver. 15 16. Answ. This onely concerned the extraordinary Psalmes endited by such as had also a gift of Tongues as well as of Psalmes For therefore it is that such are directed as they sing in the Spirit that is by a spirituall gift so to sing with understanding also to wit with the understanding of the Church But this concerneth not the Singing of the Psalmes of David which now are not given by any peculiar gift to any one man Object 2. It is also alledged That Singing of Psalmes is an act of Prophecy And the Prophets were to speake one after another and if any thing were revealed to another that sate by the first was to hold his peace 1 Cor. 14.30 31. Answ. Prophecy is taken two wayes in Scriptures to omit other acceptions of the word not pertinent to the point in hand 1. Sometimes more strictly and properly for Preaching that is for expounding and applying Scripture to edification 2. Sometimes more largely for the publishing of spirituall things to the glory of God and edification of our selves or others And in this sence Master Perkins in his Propheticâ maketh two parts of it 1. Preaching of the Word 2. Prayer for which he quoteth Gen. 20.7 Abraham is a Prophet and he shall pray for thee he quoteth also 1 Chron. 25.1 where the Sonnes of Asaph Heman and Jeduthun who were Singers are said to Prophecy with Harpes Which argueth that singing of Psalmes as well as Prayer may in some sence to wit in this large sence be called an act of Prophecy But in this sence Paul doth not speake of Prophecy for hee doth expresly distinguish it from Prayer and much more from singing 1 Cor. 11.4 5. And in this 14 Chapter to the Corinthians hee doth plainly distinguish prophecy from singing Psalmes for when he exhorteth them to covet after spirituall gifts chiefly that they might Prophecy 1 Cor. 14.1 it is not his meaning they should chiefly covet after the gift of enditing or singing of Psalmes but rather after the gift of Preaching to wit of expounding and applying Scripture to edification When therefore Paul directeth the Prophets to speake one by one ver. 30 31. He speaketh not of that kind of Prophecy whereby many may sing one and the same Psalme together but of the other kind of Prophecy which is Preaching Howbeit true it is also that if many shall sing severall Psalmes at one and the same time together in one and the same Congregation it would breed the like confusion in the Church as if the Prophets should speake two or three or more of them at once If it be said Why is it not a confusion for so many voyces to joyne together in singing a Psalme though it be one and the same Psalme Answ. No more now in the New Testament then it was in the Old when the Trumpeters and Singers were as one to make one sound to be heard in praising the Lord and when they lift vp their voyce with the Trumpeters Cymbals and Instruments of Musick and praised the Lord saying for he is good for his mercy endureth for ever 2 Chron. 5.13 For then God shewed his approbation and acceptance of that concourse and consent of so many voyces together by filling the house of the Lord with a Cloud which was a gracious signe of his visible presence with them and acceptance of them and of their worship And surely If the concourse and consent of so many voyces had been a confusion doubtlesse it would have been as much displeasing to God in the old Testament as in the New For God is not a God of confusion in the Churches of the Saints whether of the New Testament or of the old 1 Cor. 14.33 And if our desire be the will of God may be done on earth as it is done by the Angells in Heaven we reade of a multitude of an heavenly hoast of Angells praising God and saying Glory be to God on High c. without any confusion Object 3. Scarce any example can be given of any entire Congregation that sang together mentioned in Scripture Answ. 1. Though no example could be given yet it is a sufficient warrant for the Duty if any Precept have been given of it in Scripture and the Precept is plaine
in Colos. 3.16 where the whole Church of Colosse is exhorted to have the word of Christ dwell richly in them not onely to Teach and Admonish one another as well in the Psalmes as other Scriptures but also to sing the Psalmes with holy melody to the Lord If God had reserved this Dutie to some select Choristers he would have given some direction in the New Testament for their Qualification and Election But since he speaketh nothing of any such select Musitians he commendeth this Dutie to the whole Church Answ. 2. It is not safely said that scarce any example in Scripture can be given of any entire Congregation that sang together For 1. In Exod. 15.1 Moses and the chilrdren of Israel are said to sing a Song of Thankesgiving to the Lord And the same they that sang this Song the same are said soone to forget Gods works and not to waite for his Counsell but to fall a lusting Psal. 106.12 13 14. which was the body of the people 2. Christ and his Disciples when they administred and received the Lords Supper which was a Church Act they were an entire Congregation And they after Supper sung a Psalme or Hymne Mat. 26.30 To say that one sang it and the other joyned in Spirit saying Amen hath no foot-hold in the Text It might as well be said they all tooke the bread they all blessed it and brake it and gave it in that one did it and all the rest joyned in Spirit and consented and like enough to the blessing of it said Amen 3. It is no straine of wit 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 platforme and patterne of the New Testament where as the foure living Creatures are the foure sorts of Officers so the twenty-foure Elders set forth the brethren in the Church who are as Elders in respect of their ripe age Gal. 4.1 2 3. and twenty-foure in number answering to the twenty-foure Orders of Priests and Levites 1 Chron. 25.9 c. And these are all said to joyne together in singing a new Song unto the Lambe Rev. 5.8 9 10. Object 4. If the whole Church should sing together then all the members were Teachers For the Apostle biddeth us to Teach and Admonish one another in Psalmes Colos. 3.16 But the same Apostle denyeth all to be Teachers 1 Cor. 12.29 Answ. Though the Apostle bid us to Teach and Admonish one another in Psalmes yet he doth not say that we should teach one another by singing Psalmes together But hee there holdeth forth a twofold use and improvement of the whole word of God dwelling richly in us and a threefold use and improvement of the Psalmes The whole word of God dwelling richly in us is to be improved to the Teaching and admonishing of one another but the Psalmes are to be improved not onely to both these ends as all the rest of the Word beside but to a threefold end also even to the Singing of Praises to the Lord Now in this third end all the Congregation may joyne in improving the Psalmes thereunto though not in the Publique teaching or Admonishing of the Church by them yet in setting forth the Praises the Counsels the workes of God declared in them Answ. 2. Though not every one that Singeth a Psalme may be said forthwith to Teach or Admonish them that sing with him yet hee that appointeth the Psalme to be sung may be said to teach and Admonish the whole Congregation that are to sing it or heare it Julian the Apostate tooke himselfe to be admonished yea and reproved when the Christians sang in his hearing the 115. and 97. Psalmes which declare the vanity of Idâ—ls and the confusion of such as worship them as is recorded in the Church-Story by Socrates Theodoret Nicephorus Answ. 3. Though the Apostle deny all to be Teachers his meaning is onely to deny that they are all Teachers by publique Office to attend upon Expounding and applying Scripture to publique edification But it was no part of his meaning either to forbid private Teaching or Adomition of one another for then Aquila and Priscilla had gone too farre in instructing Apollos Acts 18.26 or to forbid the quickening and edifying of the Spirit of one another by singing together Psalmes of Instruction Admonition Consolation to themselves and Prayers and Praises to the Lord CHAP. VIII Whether Women may sing as well as Men THe second scruple about Singers is Whether women may sing as well as men For in this point there be some that deale with us as Pharaoh dealt with the Israelites who though he was at first utterly unwilling that any of them should goe to sacrifice to the Lord in the Wildernesse yet being at length convinced that they must goe then hee was content the men should goe but not the Women Exod. 10.11 So here some that were altogether against singing of Psalmes at all with lively voyce yet being convinced that it is a morall worship of God warranted in Scripture then if there must be a Singing one alone must sing not all or if all the Men onely and not the Women And their Reason is 1. Because it is not permitted to a woman to speake in the Church 1 Cor. 14.34 how then shall they Sing 2. Much lesse it is permitted to them to Prophecy in the Church 1 Tim. 2.11 12. And singing of Psalmes is a kind of Prophecying One answer may at once remove both these scruples and withall cleare the Truth It is apparent by the scope and context of both those Scriptures That a woman is not permitted to speake in the Church in two cases 1. By way of Teaching whether in expounding or applying Scripture For this the Apostle accounteth an act of Authority which is unlawfull for a Woman to usurpe over the man 2 Tim. 2.13 And besides the woman is more subject to Error then the man ver. 14. And therefore might soone prove a Seducer if she became a Teacher 2. It is not permitted to a woman to speake in the Church by way of propounding Questions though under pretence of desire to learne for her own satisfaction but rather it is required shee should aske her husband at home 1 Cor. 14.35 For under pretence of Questioning for learning sake she might so propound her Question as to Teach her Teachers or if not so yet to open a doore to some of her own weake and erroneous apprehensions or at least soone exceed the bounds of womanly modesty Neverthelesse in two other cases it is cleare a woman is allowed to speake in the Church 1. In way of subjection when shee is to give account of her offence Thus Peter Questioned Saphyra before the Church touching the price of land sold by her and her husband which her husband had concealed by his lye And shee accordingly spake in the Church to give answer to his Question Acts 5.8 2
Objections brought from the ancient Practise of the Primitive Churches OBject 1. That practise which was anciently used in the Churches immediately after the Apostles times is most probable to be nearest the constitution of the Apostles and that practise which followed a great while after it is most probable to be furthest off as the water is purest and clearest nearest the fountain and runneth more troubled and muddy afterwards Now the practise of singing Psalmes which were made by the faithfull was first in use For those Psalmes which the Primitive Christians used before day in the time of Persecution wherein they sang Praises to Christ their God as Pliny writeth to Trajan they are said to be made of the faithfull These were in use even in Johns time after he was called from Banishment after Domitians death to order the Churches which practise also continued about three hundred yeares wherein there was more purity in Doctrine and Discipline as useth to be under Persecution then afterwards Answ. 1. This Syllogisme falleth short of Truth in both the Propoâ—â—tions For it is not alwaies true that the practise which was used in the Churches immediately after the purest times is nearest to their constitution as the water is purest and clearest next the fountaine and that which followeth a great while after it is furthest off As water neare the fountaine may fall out to be troubled and so become lesse cleare and pure then in his running course further off The night following the day though it be nearest to the day yet it is more darke then the day following after though it be further off from the day before The Elders and People that lived in the dayes of Joshuah they served the Lord but when that Generation were gathered to their Fathers there arose another Generation after them which knew not the Lord and they did evill in the sight of the Lord and served Baalim Judg. 3.7 to 11. Paul forewarneth the Elders of Ephesus He knew that after his departure grievous Wolves should come in amongst them not sparing the flocke Acts 20.29 30. And Eusebius complaineth out of Hesesippus That after the Apostles times the Church did not long remaine a chast and undefiled Virgin Histor. Eccles. lib. 3. cap. 26. 2. Neither is it true that the practise of singing Scripture-Psalmes followed a great while after the Apostles times as if the faithfull had onely made use of their own personall gifts in compiling Psalmes for the first three hundred yeares For it is evident that in the next Century after the Apostles times the Church did as Tertullian testifieth Apologet Chap. 39. Deo canere either de Scripturis Sanctis or de proprio ingenio that is either out of the holy Scriptures or out of their own gift Yea and Pliny himselfe which is all the Testimony you alledge of the Churches practise for three hundred yeares he doth not expresse what Psalmes they sang whether out of the holy Scriptures or out of their own gift or that any one alone did sing but that they did Carmen Christo quasi Deo dicere suo invicem Plin. Epist. lib. 10. Epist. 97. Which Tertullian and others expresse they did Caetus antelucanos habere ad canendum Deo Christo Apologet. cap. 2. They met before day to sing Praises to God and Christ and to confederate Discipline 3. Though they had made use of their personall gifts more then they did in the times of the Primitive Persecutions during the first three hundred yeares yet that would not argue they neglected the use of Davids Psalmes much lesse would it incourage us to neglect the use of Davids Psalmes now During the times oâ— those bloudy Persecutions as the sufferings of the Saints abounded so did their Consolations through Christ abound also As God honoured sundry of them with miraculous gifts so especially with a large measure of spirituall joy in the Lord which might furnish them with more enlargement of heart to compile Psalmes to set forth his Praise then God is wont to bestow in more peaceable times 4. Though sometimes they sang Scripture-Psalmes and sometimes spirituall Songs by personall Gifts yet both sorts evidence the judgement and practise of those times touching vocall Singing They did not onely make melody to the Lord with Grace in their hearts but with Songs also in their mouths Yea Justin Martyr who flourished within fiftie yeares after the Apostles time or whosoever was the Author of those Questions and Answers ad Orthodoxes amongst his works though he speak of Musicall Instruments as utterly unfit for Church Assemblies yet simple singing with the voyce he much magnifieth as that which stirreth up the heart to spirituall joy and holy desires as that which subdueth the passions and concupiscences of the flesh as that which scattereth the evill suggestions of spirituall enemies as that which watereth and refresheth the soule to fruitfulnesse in good Duties as that which stirreth up courage and constancy in wrestlings for the Truth and as that which giveth some medicine to all the griefes which befall a man through sad and sorrowfull Accidents in this life Justin in Answ. to Q. 107. 5. After the three hundred yeares after Christ were expired yet not long after the times of Persecution returned in the dayes of Julian the Apostata when the Christians of Antioch together with the women and children sang such Psalmes of David as cursed and reproached Heathen Idolls and Idolaters Socrates Eccles. Histor. lib. 2. cap. 16. in Gn. cap. 18. Theodoret expresseth by name Psal. 115. Psal. 68. Histor. Eccles. lib. 3. cap. 17. 6. Although before the three hundred yeares were expired wee reade in Eusebius that one Nepos though a Millenary was well respected as for other good gifts and works so for divers Psalmes and Hymnes composed by him which some brethren did willingly use a long time after yet wee suppose that was such a practise as your self would not allow to sing set formes of Psalmes invented by men and to continue to sing them after their departure and in the meane time to refuse set formes of Psalmes endited by the Holy Ghost as if the Psalmes endited by an extraordinary measure of the Spirit were more uncleane then the Psalmes endited by the common gift of an Ordinary Elder or Brother Object 2. Samosatenus the Heretick who denyed the Diety of the Lord Jesus was the first that within those first three hundred yeares opposed this singing by personall gifts Answ. Not out of respect to Davids Psalmes but to avoyd the Hymnes which did set forth the Glory and Godhead of Christ and to bring in Psalmes which did set forth his own Heresie and therewith his own Praises as Eusebius testifieth Eccles. Hist. lib. 7. cap. 24. in lat cap. 30. in gr. Object 3. The practise of singing Davids Psalmes was a later invention brought into the Church of Antioch by Flavianus and Diodorus And hence this custome was taken up by Ambrose and
be the holy will of God that the Hebrew Scriptures should be translated into English Prose in order unto reading then it is in like sort his holy will that the Hebrew Psalmes which are Poems and Verses should be translated into English Poems and Verses in order to Singing The Consequence is evident and undeniable For presupposing that God would have the Scriptures read of English men as well as of other Nations then as a necessary meanes to that end he would have the Scriptures translated into the English Tongue that English People might be able to reade them In like sort presupposing that God would have the Psalmes of David and other Scripture-Psalmes to be sung of English men as hath been evinced above in the second Point then as a necessary meanes to that end he would have Scripture-Psalmes which are Poems and Verses to be translated into English-Psalmes which are in like sort Poems and Verses that English People might be able to sing them Now as all Verses in all Poems doe consist of a certaine number and measure of Syllables so doe our English Verses as they doe in some other Nations runne in meeter also which make the Verses more easie for memory and fit for melody A second ground of this Point is this If it be not lawfull to translate Hebrew Psalmes which are Verses into English Verses which runne in number measure and meeter of syllables then it is not lawfull to expresse the elegancy of the Originall language in a translation for it is an artificiall elegancy which the holy Pen-men of Scripture used that they penned the Psalmes and such like Poeticall books of Scriptures not in prose which men use in common speech but in verses which observe a certain number and measure of syllables and some of them run in meeter also as those know that know the Hebrew and as Buxtorf sheweth in his Thesaur. pag. 629. Now surely then it were a sacrilegious nicenesse to thinke it unlawfull lively to expresse all the artificiall elegancies of the Hebrew Text so farre as we are able to imitate the same in a translation Yea doubtlesse it were a part of due Faithfulnesse in a Translator as to declare the whole Counsell of God word for word so to expresse lively every elegancy of the Holy Ghost as much as the vulgar language can reach that so the People of God may be kindly affected as well with the manner as with the matter of the holy Scriptures And for the English Tunes that wee use in singing of Psalmes take this for a ground Since God hath commanded us to sing Psalmes and Hymnes and spirituall Songs and amongst others those of David and yet withall hath hid from us the Hebrew Tunes and the musicall Accents wherewith the Psalmes of David were wont to be sung It must needs be that the Lord alloweth us to sing them in any such grave and solemne and plaine Tunes as doe fitly suite the gravitie of the matter the solemnitie of Gods worship and the capacitie of a plaine People As to instance in a like case when the Lord instituted the Paschall Supper and therein a whole Lambe to be eaten the head feet and purtenances and made no mention what drinke they should use in it whether wine or water or beere or other liquor It was therefore left to their libertie to use any such liquor as they were wont to drinke fit for such meate as was to be eaten and for such stomacks as were to feed upon it So here when the Lord appointed us to sing Davids Psalmes and doth not appoint us in what Tunes He therefore plainly leaveth us to our libertie to make use of such Tunes as are suitable to such an Ordinance and to them that partake in it Object 1. It will not follow that because the word is to be dispensed in a knowne tongue and so translated into it therefore Hebrew Songs into English Song For the former we have the warrant of the Word to dispense it for edification exhortation and comfort but no word for the other nor no gifts of that kinde given for the Churches profit to dispense the word this way Such Songs therefore and such Tunes which are called grave Church-Tunes are not of God Nor doe I beleeve that the Levites invented any New Tunes I have no faith to beleeve that ever God betrusted mans corrupt nature to frame any thing in Gods worship to his praise But suppose God had so farre honoured the worldly Singers then yet it will not follow that the Lord Jesus alloweth us the like libertie now He will not now allow any flesh to boast in his presence who is not able to bring to passe so much as a good thought Answ. To weaken the argument for translating Hebrew Songs into English Songs and Tunes taken from the like warrant of translating Hebrew Scriptures into English Scriptures This objection denieth that we have either the like word or the like gift or the like libertie Whereto our answer is wee have all alike equally For 1. that wee have the like word for singing Hebrew Songs hath been proved above out of Colos. 3.16 Eph. 5.19 And the same word that commandeth us to sing them commandeth us also the translation of Hebrew Songs into English Songs as a necessary meanes to the acceptable singing of them For if we should sing Hebrew Songs in the Hebrew tongue the People the body of the Church should sing without understanding which were directly contrary to the Apostles Direction 1 Cor. 14.15 2. That we have also the like gift of translating Hebrew Songs into English Songs as well as Hebrew Prose into English Prose is evident by the event For wee have not onely as many but more Translations of the Hebrew Psalmes into English Psalmes then of the Hebrew Bible into the English Bible If it be said such a gift of translating Hebrew Songs into English Songs is but a Poeticall gift not a spirituall gift Answ. It might as well be said the translating of the Hebrew Scriptures into English is not a spirituall gift but a Grammaticall or Rhetoricall gift Whatsoever the art or skill be Grammaticall Rhetoricall Poeticall they are all of them gifts of God though common and given chiefly for the service and edification of the Church of God 3. That we have also the like liberty of inventing Tunes appeareth from what hath been said already For if God have given us liberty and warrant to sing Psalmes and Hymnes and spirituall Songs then we must sing them in some Tunes Now the Tunes of the Temple are lost and hidden from us so that wee cannot sing them at all and therefore we must sing such other Tunes as are suitable to the matter though invented by men But you doe not beleeve that the Levites ever invented any New Tune Answ. Either the Levites invented New Tunes or the Psalmists delivered musicall Accents and Notes together with the Psalmes which seeing we understand not either