CHAP. J. Propounding the severall Questions about it; and handling the First.

TO prevent the godly-minded from making melody to the Lord in Singing his Praises with one ac­cord (J meane with one heart, and one voyce) Satan hath mightily bestirred himselfe, to breed a discord in the hearts of some, by filling their heads with foure heads of scruples about the Duty.

1. Touching the Duty it selfe of singing Psalmes with lively voyce, whether there be any such Worship at all now to be allow­ed and practised in the dayes of the New Testament.?

2. Touching the matter to be sung, whether Scripture Psalmes penned by David, Asaph, Moses, Solomon, Hezekiah, Habakkuk, Zachary, Simeon, Deborah, Mary, Elizabeth, or the like: Or songs immediately indited by some personall spirituall gift of some Officer, or Member of the Church?

3. Touching the Singers, If vocall singing may be allowed.

Who must Sing?

• 1. Whether one for all the rest, the rest onely saying Amen? or the whole Congregation?
• 2. Whether women as well as men, or men alone?
• 3. Whether carnall men and Pagans, as well as Church-members and Christians?

[Page 2]4. Touching the manner of singing; Whether the Psalme may be sung, either

• 1. In Meeter Devised?
• 2. In Tunes Invented?
• 3. In Order, after the Reading of it?

For the first Question, wee lay downe this Conclusion for a Doctrine of Truth; That singing of Psalmes with a lively voyce, is an holy Duty of Gods Worship now in the dayes of the New Testa­ment. When we say, singing with lively voyce, we suppose none will so farre misconstrue us, as to thinke wee exclude singing with the heart; For God is a Spirit: and to worship him with the voyce without the Spirit, were but lip-labour▪ which (being rested in) is but lost labour ( Isa. 29.13.) or at most, profiteth but little, 1 Tim. 4.8. But this wee say, As wee are to make melody in our hearts, so with our voyces also. In opposition to this, there be some Anti-psalmists, who doe not acknowledge any singing at all with the voyce in the New Testament, but onely spirituall songs of joy and comfort of the heart in the word of Christ.

¶ 1. Proofe for the Truth.

The first proofe for the truth is taken from the Commandement of the Lord by Paul, who instructeth and exhorteth the Ephesians, To speake one to another in Psalmes and Hymnes and spirituall Songs, [...], &c. Ephes. 5.19. And so in Col. 3.16. Teaching and admonishing one another in Psalmes, Hymnes, &c. which cannot be done without lively voyce. And so in 1 Cor. 14.15, 16. The Apostle commandeth the Church of Corinth, that such as sing in the Church, should not onely sing in the Spirit, but with understanding also: that is, not onely with their own understand­ing (for all that sung with the Spirit did so) but with the under­standing of the hearers, that so he that occupied the place of the un­learned, might be edified, and say, Amen, at such giving of thankes. Whence it followeth unavoydably, That singing of Psalmes is not onely a making of melody to the Lord with inward grace in the heart, but also with lively and audible voyce, which is the point in Question.

‘ Ob [...]ect. 1. This place in the Corinths maketh nothing to the cause in hand; For these Corinthian Psalmes, were not the Psalmes of David, nor sung by the whole Congregation, much lesse in Meeter and Tunes devised by men, as ours be; but they were spi­rituall [Page 3] songs, immediately inspired and endited by the Holy Ghost, and sung onely by him that received that gift, as the Spirit gave him utterance.’

Answ. Neither did wee alledge the place, to prove the singing of Davids Psalmes, by the whole Congregation in such like Mee­ter and Tunes as ours be. These poynts doe all of them belong to the other Questions, which follow to bee handled (God willing) [...]n their place. But to this purpose we alledge the place, That sing­ing of Psalmes in the New Testament, is to be dispensed in Christi­an Churches, not onely with inward grace in the heart, making melo­dy to the Lord; but also with outward audible lively voyce: which is the very point in hand, and which this commandment of the A­postle doth clearely demonstrate.

‘2. Object. The Apostle to the Ephesians and Colossians, doth not say, Sing one to another in Psalmes, but speake or preach one to another; or in other word [...], Teach and admonish one another, The Psalmes dwelling in their hearts, they were to dispense them in a way of Teaching and Admonishing. But as for singing hee maketh no mention of that, untill he came to teach them the manner of dispensing the words of Christ unto God in the end of the verse. And then indeed hee teacheth them to sing in the Spi­rit, making melody with grace in the heart unto God.’

Answ. Such as tremble at the word (as the framer of this ob­jection professeth himselfe to doe,) they should rather bow their [...]udgements and practise to Scripture and language, then bow the [...]ence of Scripture to their owne conceptions against the language of Scripture. It is one thing, to speake one to another in Psalmes, and Hymnes, and spirituall songs, as is done in singing, another thing to preach and teach one another, out of Psalmes, and Hymnes, and spirituall Songs. It is true, they were to Teach and admonish one another out of the Psalmes, and the scope of Paul will reach that. But if Paul had only meant that, to wit, That they should teach and preach one to another out of the Psalmes, he would not have said▪ Speake yee one to another in Psalmes ▪ or with Psalmes: but out of the Psalmes or from the Psalmes; for such is the language of the Holy Ghost in expressing such a duty. Paul is said to have ex­pounded, and testified, and perswaded the Jewes out of the Law of Moses, and out of the Prophets, Acts 28.23. So Philip is said to [Page 4] begin to Preach Jesus to the Eunuch, [...], from that Scripture in Isaiah, or at that Scripture, Act. 8.35. He did not Preach Jesus to him in speaking that Scripture.

‘ Object. If that speaking of the Ephesians one to another in Psalmes, did not hold forth their expounding and preaching in Psalmes one to another, but onely the bare reading or singing the letter of the Psalmes, This were such a service wherein there in nothing of Christ held forth externally. I speake not of the mat­ter of the Psalmes, (which is full of Christ, as other Scriptures:) but of the outward manner of dispensing it. There is nothing held forth in the singing of it after the usuall manner, but what nature and art may attaine unto. There is no exercise of any spirituall gift held forth in it, as is in all other administrations, which Christ hath ordained.’

‘2. Besides, as such a singing is not a gift of Christ, so neither doth it tend to the glory of Christ. The Church not edified by it: else a Pagan singing with us, might edifie the Church.’

‘3. From both these, it appeareth, That such singing of Psalmes tendeth to the dishonour of Christ: seeing it holdeth forth ex­ternally no more, then what a carnall man (a man out of Christ) yea a Pagan might expresse.’

Answ. 1. Singing of Psalmes holdeth forth as much of Christ externally, as reading of the Word, or as the hearing of it read or preached, or as the falling downe upon our knees in prayer, and saying, Amen, in the end of it. Fot though the Word, when it is publiquely read, ought also to be opened after the reading: yet the very reading of it, is it selfe an Ordinance, and is not without a blessing to the faithfull reader or hearer of it, [...]o more then other Ordinances. Or else there would be some Ordinances of God like unto humane Ceremonies, empty and beggarly.

Answ. 2. Morall duties, even in Pagans, may edifie the Church, as Abimeleths reproofe of Abraham and Sarah, Gen. 20. Pro. 9, 10.

Answ. 3. Singing of Psalmes is accompanied and blessed of God (by his grace) with many gracious effects, above nature or art; As 1. It allayeth the passions of melancholy and choler, yea and scattereth the furious temptatians of evill spirits, 1 Sam. 16.23. Whence also is helpeth to asswage enmity, and to restore friend­ship and favour, as in Saul to David. It was not the sound of Da­vids [Page 5] Harpe that could have this power, either over the evill spirit, or over the sinfull passions of Saul himselfe, if the sound of the Harpe had not been quickned and enlived, as it were by a spiritu­all song, and by the Spirit of God breathing therein.

2. Singing of a spirituall song, prepareth to prophecy, by mini­string the Spirit, 2 King. 3.15. Whilest the Minstrell played, the hand of the Lord (that is, his Spirit) came upon Elisha: The Min­strells playing, if it had not been accompanied with a spirituall song, it could not have conveyed such a spirituall blessing. In 1 Sam. 10.5, 6. they could not be said (as there they be) to have prophecied with Harpes and Violls, unlesse they had sung some holy songs, together with their playing on Instruments. For Prophecy is an unterance onely of the word of God, and of the things of God contained in it; which Instruments without voyce cannot doe. Nor had their playing with Instruments been a means of conveying the Spirit to Saul, had not their voyces concurred and sung with their Instruments.

3. Singing of Psalmes honoureth God with our glory, Psal. 108.1. & Psal. 57. [...], 8. Where Davids glory being distinguished not onely from his Harpe, but from his heart, it cannot fitly be under­stood of any other member, but his tongue, by which he was wont in singing to glorifie God.

‘ Object. These gracious effects and fruits of singing Psalmes▪ doe plead as much for singing and playing with instruments, as for singing with voyces.’

Answ. 1. This last effect of singing to the glory of God with our glory, is peculiar onely to singing with our tongues.

Answ. 2. Suppose it were true, that these effects of singing Psalmes did plead as much for singing and playing with Instru­ments, as singing with voyces; yet evident it is, that singing with voyces had the preheminence▪ as that which uttering the word of God, did chiefly utter the Spirit of God breathing in it. And with­all evident likewise it is, that it is no impeachment to an Ordi­nance, that the outward dispensing of it may be performed by na­ture and art: but notwithstanding that, it may be accompanied of God with a spirituall blessing.

Answ. 3. Singing with Instruments was typicall, and so a cere­moniall worship, and therefore is ceased. But singing with heart [Page 6] and voyce is a morall worship, such as is written in the hearts of all men by nature: As to pray in distresse, so when we are mercy, and have cause of solemne thankesgiving unto God, then to sing Psalmes, which the Holy Ghost by the Apostle James approveth and sanctifieth, Jam. 5.13. Or suppose singing with Instruments were not typicall, but onely an externall solemnitie of worship, fitted to the solace of the outward sences of children under age, (such as the Israelites were under the Old Testament, Gal. 4.1, 2, [...].) yet now in the growne age of the heires of the New Testament, such externall pompous solemnities are ceased, and no externall worship reserved, but such as holdeth forth simplicitie, and gravi­tie; nor is any voyce now to be heard in the Church of Christ, but such as is significant and edifying by signification, (1 Cor. 14.10, 11, 26.) which the voyce of Instruments is not.

Answ. 4. It is an honour to Christ, and to his grace, not onely when we hold forth spirituall gifts, but also when wee performe Christian duties. And duties performed in Faith (without which prayer it selfe is not accepted) they goe not without a spirituall blessing, though Nature and Art might performe the same for the outward worke. The Trayling of the weapons of the Israelites, and their Military March, both in silence and shouting, about the walls of Jericho, was no greater worke externally, then carnall men and Pagans might have performed as well as Israelites; but this being done by Israelites in faith and obedience to Gods command, it was mightie through God to cast downe the high and strong walls of Jericho, Josh. 6.13.14, 15, 16, 20. And the Apostle look­ing at this and the like Precedents, setteth forth Faith as that which is prevalent and effectuall in both Testaments, howsoever the worke or worship be externall▪ Heb. 11.30. In like manner is it with the reading of the Word, and the hearing of it, as also the silent joyning in Prayer, and concluding it with Amen, though all these be such duties as Nature and Art may performe the outward worke of them: yet when the people of God doe performe the same in the faith of Christ, and in the obedience of Gods com­mand, they find a gracious blessing of God. Yea carnall and pro­phane persons and Pagans, though they cannot expect the like blessing from their empty outside performances; yet they sometimes taste more sweetnesse and enlargement therein, then flesh and bloud [Page 7] could imagine, 1 Sam. 10.5, 6. Saul joyning with the Prophets in their holy melody found another Spirit coming on him, which also argueth (by the way) that the joyning of prophane and car­nall hypocrites in such spirituall songs, doth not evacuate the bles­sing of God to his people, but rather reach forth some spirituall blessing, (though common) to such carnall hypocrites.

‘ Object. It may be in the old Testament, such an outward wor­ship as Nature and Art could accomplish, might be allowed and blessed of God: But now in the New Testament, as God is a Spi­rit, so he alloweth and blesseth no worship, but what is dispen­sed in Spirit and Truth.’

Answ. God was a Spirit in the old Testament, as well as in the New; nor did he then allow and blesse any worship, but what ei­ther was performed in Spirit and Truth, or did convey Spirit and Truth. Albeit more externall rites in worship were then appoin­ted▪ then in the New Testament are now continued; for which end Christ alledgeth those words in the place in John, to which you allude: But neverthelesse, though Christ have not limited his wor­ship to any certain place now, as then (which was the point Christ there speaketh to;) nor doth he rest in externall performance; yet evident it is, God hath appointed in these dayes of the Gospel sundry externall worships now as well as then, (and the same in both Testaments to be performed in Spirit and Truth;) as hear­ing and reading the Word, kneeling in Prayer, and saying▪ Amen; All which Nature and Art may performe as well as the singing of Psalmes with vocall melody.

CHAP. II. Propounding and clearing the second Proofe for singing Psalmes with lively voyce.

THe second Proof is taken from the examples of Christ him­self, and of his Saints and Disciples in the New Testament. Christ himselfe with his Disciples sung a Psalme or an Hymne together in the end of the administration of the Lords Supper, Math. 26.30. And Paul and Silas are said to have [Page 8] sing a Psalme in the Prison, so as the Prisoners heard them, Acts 16.25. Now if in singing they had onely spiritually rejoyced, and not expressed their joy and their song in audible and lively voyce, the Prisoners could not have heard them. The stranger doth not know nor meddle with the spirituall joy of the heart, Pro. 14.10.

‘ Object. 1. The place in Math. 26.30. may as well be translated They praysed God, as they sung an Hymne.’

Answ. Though the meaning be, they praised God, yet the word implyeth, they praised God with an Hymne; for it is im­proper in that language to translate the word to Praise (whether God or man) but either with a Song, or with a Poeme. I [...] is more probable, then any reason can wave, that Christ and his Disciples did shut up the Lords Supper with singing one of their Hebrew Psalmes, as the Jewes were wont to shut up their Celebration of the Passeover (as their own Records tell us) with singing Psalme 111. with the five other Psalmes next following together. But all that I now intend, is to shew that Christ and his Disciples sang together, and therefore with the voyce as well as the heart.

‘ Object. 2. They might be said to sing together, if one alone sing and the rest said Amen, in the close: as men may be said to pray together, where one alone speaketh, and the rest consent.’

Answ. 1. True: but then one at least speaketh with an audible and lively voyce, though the rest doe not. And that's enough to cleare the point in hand, that singing in the New Testament, con­sisteth not onely in making melody with grace in the heart, but also in singing to the Lord with lively voyce.

Answ. 2. If the Disciples did not joyne in singing that Hymne, but onely by silent consent, they might as well be said. To have taken the bread, and blessed it, and broken it, and distributed it, (and so the wine;) for all this Christ did with their silent con­sent. But what Christ did alone is expresly recorded, as done by himselfe: when it cometh to the singing of the Psalme, that is re­corded as done by them in the Plurall number, When they had sung an Hymne, they departed into the Mount of Olives: They that departed into the Mount of Olives, they sung the Psalme. Now it was not Christ alone, but the whole eleven Disciples with him that departed into the Mount of Olives. And therefore it was Christ with his Disciples that sung the Psalme together.

[Page 9] ‘ Object. 3. Against the proofe from Acts 16.25. It is not said (say some) that Paul and Silas sung the Psalmes of David or Asaph, much lesse with Meeter and Tunes devised by men. Had they so done, the Prisoners that heard them might have sung for the outward dispensation such a song of praise to God, as well as they.’

Answ. Wee doe not alledge this Example of theirs (as hath been often said in like case before) to prove they sang any Psalme of David, though it stand with good reason, that they joyning to­gether in singing, did rather sing a Psalme (or Hymne) knowne to them both, then any new Song devised by either of them; But what Psalmes are to be sung is another Question, which (by the helpe of Christ) wee shall speake to in the sequell. Neither doe we al­ledge their Example to prove, they sang in a devised Meeter or Tune. For themselves being Hebrewes, it is likely they sang the Hebrew Songs in the tunes of the Sanctuary, but that also is ano­ther Question, of which we are to speake in his place, when wee come to it. All that we gather from this place now, is, no more then the words doe plainly hold forth, that they sung an Hymne to God, not onely with inward melody of grace in their hearts, but also with outward melody of the voyce; for else the Prisoners could not have heard them.

‘Against this; it is of no force to object (as some doe) that if they had sung any of the Psalmes of David or Asaph with an audible voyce, then the other Prisoners also might have joyned with them, and have worshipped (externally at least) as well as they.’

For the answer is plaine and ready: First, the Prison was in Philippi, a City of Macedonia, consisting partly of a Colony of the Romans, partly of the Grecians: no Jewes at all are mentioned to be Inhabitants there, much lesse Prisoners at that time. And for Pagans to joyne in singing Hebrew Songs▪ in Hebrew verses and tunes, it seemeth to be farre beyond either their skill, or devotion.

Secondly, suppose the Prisoners had been Jewes (of which there is to hint at all in the Text▪) and suppose those Prisoners hearing the melody of Paul and Silas, and knowing the Song, had joyned in the outward singing of it, and that without any grace in their hearts (none of all which things appeare in the story) yet suppose [Page 10] all this; shall the unbeliefe of those Jewes make the holy worship of these Apostles, and their faith to God, or the faith of God to them, of none effect? Paul renounceth and abhorreth such carnall reasonings, Rom. 3.3.

CHAP. III. Propounding, and clearing the third Proofe, for sing­ing Psalmes with a lively voyce.

A Third proofe of this truth, is taken from the Prophecies of the old Testament, foretelling and perswading such a duty in the New, Isa. 52.8. with the voyce together shall they sing. And that is foretold of the times, when the feet of the Messengers of glad tydings shal be beau­tiful, who shall say unto Zion, Thy God reigneth. Which Paul explai­neth of the times of the Gospel, Rom. 10.14. Psal. 100.1. Make a joyfull noyse unto the Lord all yee Lands: and vers. 2. Come before his presence with singing. All yee lands, implieth the Nations of the Gentiles, as well as of the Jewes; which pertaineth to the times of the New Testament; So that now all are exhorted to sing before the presence of God, with a lowd noyse or voyce.

So Psal. 95.1. O come, let us sing unto the Lord: let us make a joy­full noyse to the rock of our salvation. And ver. 2. Let us make a joy­full noyse unto him with Psalmes. Which Psalm the Apostle himself interpreteth to be meant of the times of the Gospel. Which is the more to be observed, because the Psalmist, exhorting to the holy and reverent performance of the ordinary duties of the Sabbath▪ he mentioneth first thankesgiving in singing of Psalmes with a loud voyce, and the Reasons thereof, vers. 1. to 5. And then solemne Prayer with the reasons thereof, vers. 6, 7. and then faithfull atten­tion to the preaching of the Word on that day, not hardning their hearts against it, through unbeliefe, in the end of ver. 7. and vers. 8. to 11. To day if yee will heare his voyce harden not your hearts. And this day, the Apostle interpreteth to be meant not of the 7.th day of rest from the Creation; nor of the day of rest, wherein Joshua gave the people inheritance and rest in Canaan; but of the day of [Page 11] rest in the New Testament, Heb. 4.3, to 9. Whence the Apostle inferreth, That there is remaining to us another Sabbatisme, or day of rest, now in the dayes of the Gospel, different from the se­venth day of rest, kept in regard of Gods rest from the Creation, and different from the day of rest in Joshuahs time: but the day of rest remaining to us, he declareth to be that day wherein the Lord Jesus entred into his rest. And that was our Lords day, which Da­vid (so long before) foretold should be celebrated with solemne Prayer, preaching and hearing the Word, and singing of Psalmes, and that with a joyfull noyse.

‘ Object. 1. Though David exhorteth all Lands to sing to the Lord with a loud noyse, it doth not appeare wee should make such a manner of loud noyse, as our forme of singing is, no more then such a loud noyse, as was made in Davids dayes, with ten stringed Instruments; for so the Lord was to be praised. I doe ac­knowledge from these Texts, That it is the duty of all those who are called to the knowledge of the Truth, when they doe come before the Lord, not to come before him with sorrow and sad­nesse, and with a dejected spirit, but with a singing; or else, they dishonour the Lord Jesus, the spirituall chiefe singer, author of their new Song. But although this prophecy doth foretell of the joyfull approaching of the spirituall worshippers before the Lord; yet it bindeth them no more to make such a noyse, as the singing booke teacheth, then the trees are to clap their hands, as Isaiah prophecieth; or as the new Converts are bound to come with externall singing, when they come to joyn themselves with the Church, Isai. 51.11. And as for such a manner of noyse, as is made in our mixed Assemblies, the Psalme speaketh nothing to it.’

Answ. The manner of noyse which is made by singing in our Assemblies, it pertaineth not to the present Question in hand: and therefore we referre it to the sequell. The Question now is, whe­ther in the dayes of the New Testament, we are to sing the praises of God, with a loud voyse, or noyce. And for this we alledge, be­side the Text in Isaiah, the Prophecies of David, who foretelleth, and exhorteth all Lands (at least the Churches and people of God in all lands) To make a joyfull noyse unto the Lord, to make a joy­full noyse unto him with Psalmes, to come before his presence with singing▪ Psal. 100.1, 2. & Psal. 95.1, 2.

[Page 12] ‘Yea but this bindeth us no more to make such a manner of loud noyse, as our forme of singing is, then to make such a loud noyse, as was made in Davids dayes, with ten stringed Instru­ments; for so the Lord was to be praised.’

Answ. So the Lord was to be praised? Praised with ten stringed Instruments: When was he so to be praised? In Davids dayes? True: And therefore it was the dutie of all the people in any land, that became Proselytes to the Church of Israel in the dayes of Da­vid, and during all the time of the Temple worship, to come be­fore the Lord, not onely with the loud noyse of singing Psalmes, but of playing with Instruments. But after the dayes, not onely of David, but of the Temple, and that worship be past, in the day when our Jehovah (the Lord Jesus) hath entred into his rest, in the day of our Lord, when he commandeth us not to harden our hearts, but to heare his voyce, to fall downe and worship before him in prayer, (both which are to be performed every Lords day) he then commandeth us to come and sing unto the Lord, to make a joyfull noyse to the rock of our salvation, and to make a joyfull noyse unto him with Psalmes, Psal. 95.1, 2. Here is now no mention of making a joyfull noyse with Instruments, but with Psalmes. And therefore the making a joyfull noyse with Psalmes doth still con­tinue, even on our Lords dayes: when making a joyfull noyse with Instruments continueth not, but is laid downe in silence: save onely so farre as it is kept alive in the antitype, the affections of our hearts (our Praecordia) making melody with the songs and professions of our lips, and with the gracious and peaceable conversation of our lives.

‘When you acknowledge it to be the dutie of such as are called to the knowledge of the Truth, to come before the Lord, not with sorrow and sadnesse, and with a dejected spirit, but with singing.’

What singing doe you meane? If you meane onely the gracious rejoycing of the heart, that indeed, though it be requisite to avoyd hypocrisie, yet it is not compleate to reach the full extent of the dutie, the dutie of making a joyfull noyse with Psalmes. Our chiefe Singer (of whom you speake,) when he set the Lord, and his own death and resurrection before his, face, (which he was to under­goe for our sakes) he was not onely glad in his heart, but his glory [Page 13] also (that is, his tongue) rejoyced in singing a Psalme at his last Supper, Psal. 16.8, 9. with Math. 26.30. And therefore it will be a discord from the practise of our chiefe Singer, and so a disho­nour to him, if our hearts sing with joy, but our glory (to wit, our tongues) be mute with silence. Say not then, as you doe;

‘We are no more bound to make a loud noyse with our voyces, then the trees are to clap their hands, (as Isaiah prophecieth) or then the new Converts were to come with externall singing of Psalmes Isai. 51.11.’

For in so saying, you will not avoyde the authoritie of the Commandement, nor the necessitie of that dutie of singing. For when God redeemed his people out of the Captivitie of Babel, not onely their hearts (the hearts of them who were returning to Zi­on) were filled with rejoycing, but even their tongues also with singing, Psal. 126.1, 2. And though the Trees cannot be said in proper speech to clap their hands, (for they have no hands to clap) yet common sense will easily tell you, that there is a Mataphor ei­ther in clapping of hands, or in the trees. If trees be taken proper­ly, then clapping of hands is put (by a Metaphor) for the flou­rishing fruitfulnesse of the trees of the field, which (by the blessing of God) is wont to follow the prosperitie of the Church, in such aboundance, that their boughes and branches shall clap and dash themselves and their fruite one upon another, whereby (as by hands) they reach forth refreshing and food to the children of the Church. But if Trees be put by a Metaphor for trees of righteous­nesse, (as the Saints are so called, Isa. 61, 3.) then they shall clap their hands, and shout for joy▪ and sing aloud, (expressing externall signes of comfort) to behold and consider the wonderfull goodnesse of the Lord, to themselves and their brethren. And so in the same verse, Isai. 55.12. when the Mountaines and hills are said to break forth before the Saints into singing, if there be not a Metaphor in singing then Mountaines and hills are put (by a Metaphor) for Princes and men of high degree, (as Psal. 72.3.) which shall give example to others in holy rejoycing, and particularly in singing praises to the Lord. So that these Texts in Isaiah, which you thought might excuse you from singing with the voyce, (which David exhorted to be done with a loud voyce) they will not exempt you at all from this duty, but rather bind you the stronger to it. And there­fore [Page 14] looke as when David saith; I cryed to the Lord with my voyce, (Psal. 3, 4. & 77.1.) a man shall detract from his meaning, that shall say, he cryed onely to God with his heart: So when David exhorteth the Gentile Churches to make a joyfull noyse unto God with Psalmes; you doe detract in like sort from his meaning, when you make his meaning to be, not that wee should sing unto God with our voyces, but that we should onely make melody to him, with grace in our hearts. Such detracting from the Word is alike disallowed, and accursed of God, as is adding to the Word.

‘ Object. 2. Singing of Psalmes with the voyce, is but a type of singing Psalmes with grace in the heart.’

Answ. 1. No Scripture speaketh of it as a type: nor doth any evidence of reason so declare it.

2. You might as well say, that Praying with the voyce was a type of praying with the heart, and so is now abolished.

3, If singing of Psalmes with a loud noyse, had been a typicall worship, David would not have exhorted us to the practise of it on the Lords day of the New Testament, Psal. 95.1, 2.7.

4. Christ and his Apostles would not have used it in the Lords Supper, which is a feast of the New Testament, Mat. 26.30. nor would Paul and Silas have used it in prison among the Gentiles, Acts 16.25.

5. The light of Nature, which is never wont to teach us types and shadows, doth as well teach us to praise God in singing with our tongues, in times of our rejoycing, as to cry to God with our voyces in times of our distresses.

CHAP. IV. Propounding the second Question, Stating it, and Prooving it.

THe second Question about singing of Psalmes, concerneth the matter of the Psalmes to be sung; for there be some who doe not scruple singing with the voyce (as the for­mer sort did) but singing of the Psalmes of David now in these dayes of the New Testament. As conceiving Davids Psalmes [Page 15] were penned for Temple worship, during the Paedagogy of the old Testament. But now in the dayes of the New Testament, when God hath promised to powre out his Spirit upon all flesh, now the whole worship of God should be carried on, not by set formes of Psalmes, (no more then by set formes of Prayer) b [...]t by personall spirituall gifts, whereby some one or other of the members of the Church, having received a Psalme by the enditement of the Spirit, he singeth it openly in the publique Assembly of the Church, and the rest of the Brethren say Amen to it in the close.

But touching the persons of those who should sing it pertaineth to the third Question. This second Question chiefly concerneth the matter to be sung, whether the Psalmes of David, or some Psalme or Hymne, endited by the personall gift of this or that member of the Church. Wherein we hold and beleeve;

1. That not onely the Psalmes of David, but any other spiritu­all Songs recorded in Scripture, may lawfully be sung in Christian Churches, as the song of Moses, and Asaph, Heman and [...]than, So­lomon and Hezekiah, Habacuck and Zachary, Hannah and Debo­rah, Mary and Elizabeth, and the like.

2. Wee grant also, that any private Christian, who hath a gift to frame a spirituall Song, may both frame it, and sing it private­ly, for his own private comfort, and remembrance of some speciall benefit, or deliverance: Nor doe we forbid the private use of an Instrument of Musick therewithall; So that attention to the In­strument, doe not divert the heart from attention to the matter of the Song.

Neither doe we deny, but that in the publique thankesgivings of the Church, if the Lord should furnish any of the members of the Church with a Spirituall gift to compose a Psalme upon any speciall occasion, hee may lawfully be allowed to sing it before the Church, and the rest hearing it, and approving it, may goe along with him in Spirit, and say Amen to it. When Christ ascended up on high, to sit upon his throne of glory, looke as Princes are wont to doe in the day of their Coronation, [ Spargere Missilia & Donaria] so did he powre out his gifts abundantly on all sorts, gifts of Mira­cles, Healing, Tongues, Psalmes. And the Churches were willing, when they saw such speciall gifts of the Spirit powred out to make use of them, as occasion served. Whence it was, that sundry of the [Page 16] members of the Church of Corinth, as they had received a gift of Psalmes and tongues from the Lord Jesus, so they had allowance from the Church [...]o imploy their gifts to the publique edification of the Church. But as such gifts now are not ordinarily bestowed, (which were at first given chiefly for admiration and conviction of Infidels, 1 Cor. 14.22.) so we would not call upon men now, to preferre their ordinary common gift, as more fit for the pub­lique edifying of the Church, before the extraordinary gifts of the holy men of God in Scripture, who by the Spirit were guided to prepare spirituall songs▪ suitable to all the conditions and affecti­ons and temptations of the Church and people of God in all ages. So then the Question is, whether the Psalmes of David, and Asaph, and such other Hymnes and spirituall Songs endited by the Pro­phets, and recorded in Scripture, be appointed by God, to be or­dinarily sung in Christian Churches, or whether laying aside Scripture-Songs, we are to sing onely such spirituall Songs, as shall be endited by the personall (but ordinary) gifts of any ordinary Officer or member of the Church? The former wee hold to be the Truth, others the latter.

The Reasons of our Faith and Practise, are these:

1. Taken from the Commandement, or exhortation of the A­postle, Ephes. 5.19. Be you filled with the Spirit (saith he) speaking to your selves (that is, one to another) in Psalmes and Hymnes and spiritual Songs, singing and making melody in your harts to the Lord. To the like purpose is his Cōmandement and exhortation to the Co­lossians ▪ Chap. 3. ver. 16. Let the word of Christ dwell in you richly, in all wisdome, teaching and admonishing one another, in Psalmes and Hymnes and spirituall Songs, singing with grace in your hearts to the Lord. In both which places, as the Apostle exhorteth us to sing­ing so he instructeth us what the matter of our Song should be, to wit▪ Psalmes, Hymnes▪ and spirituall Songs; Now those three be the very Titles of the Songs of David, as they are delivered to us by the Holy Ghost himselfe: some of them are called [...] that is Psalmes ▪ some [...] that is▪ Hymnes; some [...] that is, Songs spirituall [...]ongs. Now what reason can be given why the Apostle should direct us in our singing to the very titles of Da­vids Psalmes, if it were not his meaning that we should sing them? Yea, either we must exclude the Psalmes of David, from the name [Page 17] of Psalmes, and Hymnes, and spirituall Songs; or else we must be forced to acknowledge, that we are exhorted to sing them, as well as any other.

CHAP. V.

BEfore we proceed to any further Reasons of the point, let us first (by the helpe of Christ) cleare the Objecti­ons against this. The Objections are many, and some of them seeme more weighty, and some more light: let us unpartially and evenly (by the Lords guidance) weigh them all in the Ballance of the Sanctuary.

‘ Object. 1. If Paul had meant Davids Psalmes, or Scripture- songs, it had been an easie matter to have named Davids Psalmes, or Scripture- songs, as David himselfe named his songs, the Psalmes or Songs of David, when he delivered them to the chiefe Musitian, and to his company to be sung.’

Answ. 1. It may as justly be said, if Paul had meant to exclude Davids Psalmes, or Scripture- songs, it had been as easie to have excluded them by name, and to have limited them onely to such Psalmes and Songs, as the Spirit should suggest unto their hearts.

Answ. 2. The Apostle expresly nameth Psalmes, and Hymnes, and spirituall Songs, and they three are the very expresse Titles of the Psalmes in the Psalme-Booke. Now why he should direct them to the very Titles of Davids Psalmes & yet not meane the Psalmes, that beare those Titles, can a good conscience give a good reason for it?

Answ. 2. When David gave his Psalmes and Songs to the Musi­tians in Israel, it was meete he should set his name to them, or by some other marke make it appeare, that the Psalmes were inspired and delivered by a Prophet of God. But after the Book of Psalmes was generally knowne and received to be of divine inspiration, (as other Oracles of God) the Psalmes are as usually alledged in the New Testament, without the name of David, as with it, Luk. 24 44. Asts 13.33.

‘ Object. 2. The Psalmes here committed to the spirituall Singers [Page 18] to be sung, are the words of Christ, which are to dwell richly in us, Col. 3.16. But the Psalmes dedicated to the sonnes of Corah, were the words of David and Asaph. And so the Holy Ghost calleth them. Not but that the words spoken by the mouth of David and Asaph, where the words of Christ, but that the words which are to be the spirituall songs of the Saints, wherein they are to teach one another, and to sing unto God, they are words spoken to the heart, by the voyce of the Spirit of Christ. Besides, the word of Christ, is properly the Gospel, by way of eminency, in way of opposition to the Law, given by Moses.’

Answ. 1. The words of David and Asaph, as they were the words of Chtist in the mouth of David and Asaph: so they were the words of Christ also in the mouths of the sonnes of Corah, or any other Singers in the Temple. If any of them did not sing them with the Spirit of Christ as well as David and Asaph spake, and penned them by the Spirit of Christ, it was a sinfull defect in them, but not in the word it selfe▪ nor in the godly Singers of the Tem­ple, (such as Heman, and Jeduthun, and others) who were spiri­tuall, and holy men, and sang them with melody in their hearts, as well as in their voyces. And it will be alike sinfull defect in the New Testament, in such as sing the Psalmes of David, to sing them without some measure of the Spirit of David. For the Apostle ex­presly requireth, that wee should sing with grace in our hearts. But if the words of David and Asaph, be the words of Christ, and be sung of the Church, with grace in the heart, wee demand whe­ther this act of the Church be not an act of Faith, and of the obe­deince of Faith to the word of Christ, in that Text of the Ap­postle?

Answ. 2. It is an unsafe and unsavoury expression, to speake of the words of David and Asaph, as if they were onely the words of Christ in the mouths of spirituall Singers. For if they were not the words of Christ in the mouths of carnall Singers also, then the holy Scriptures were not the word of Christ, if they be read by a carnall reader. So the unbeliefe of man sh [...]ll make the faith of God of none effect; yea the word of God, not to be the word of God.

Answ. 3. Let it be considered in the feare of God, whether the words of David and Asaph, sung with grace in the heart unto God, [Page 19] be not as truly and properly (in the Apostles sence) the word of Christ, as any Song endited by the private gift of any Saint of God now living? If so, then the Apostle encourageth us to sing the Psalmes of David and Asaph with their Spirit: If not, then there be Christians now, that are carried by a more infallible Spirit, then the Prophets were in old time. And yet Paul speaketh of the Saints now, as led by the Spirt of God, Rom. 8.14. But Peter speaketh of the Prophets then, as carried ( [...]) by the Holy Ghost, 2 Pet. 1.21. Which putteth this difference, that such as are led by the Spirit may erre; but such as are carried by the Spirit, are carried and lifted above themselves by the Holy Ghost, and cannot erre: and so was David and Asaph.

4. Though the words of Christ be the Gospel, yet the words of David are not to be shut out of the Gospel; for the Gospel was preached to Israel, when David and the other Prophets were preached, yea and some parts of Moses also, Heb. 4.2. Joh. 5.46.

‘ Object. 3. But if the Apostle had intended to commend to the Churches the singing of the Psalmes and Hymnes and spirituall Songs of David and Asaph, what need was there for him to ex­hort either the Ephesians to be filled with the Spirit, or the Colos­sians, to have the word of Christ dwell richly in them, for such a service? For any small measure of the Spirit, and of the Word, will suffice to sing the Psalmes of David and Asaph, in their words, and in the meeter and tunes accustomed. But to invent new spi­rituall Songs, fit to teach and admonish the Church, would re­quire a full measure of the Spirit, and a rich treasure of the word to dwell in us. And therefore Paul biddeth the Ephesians, to be filled with the Spirit, in singing the spirituall songs of the New Testament, as drunkards are filled with wine, and in the strength and spirits of their wine, invent and sing their wanton Sonnets.’

Answ. 1. Paul did exhort them to be filled with the Spirit, as drunkards be with wine, not that they might invent, and sing spi­rituall Songs, as drunkards doe wanton Sonnets; for neither doe drunkards filled with wine, usually invent Sonnets, but sing such as they learned before, when they were sober; nor doth the Apostle speake of inventing Songs at all, either wanton Songs by drun­kards, or spirituall Songs by the faithfull; but onely to be filled with the Spirit, as drunkards be with wine, that so they might a­voyd [Page 20] the riotous and excessive mirth of Drunkards, and employ and improve their holy mirth and joy, to the singing Psalmes and Hymnes and spirituall Songs, for their own mutuall edification and consolation, and for holy thankesgiving and praise unto the Lord.

Answ. 2. Though it doe not require such a full measure of the Spirit, nor rich portion of the Word dwelling in us, to sing a Psalme invented and penned to our hands: yet a full and rich mea­sure of the Word and Spirit will be needfull to performe all those duties, which the Apostle in those Texts calleth for. For the Apostle calleth to the improvement, as of the whole word of Christ▪ unto the teaching and admonishing of one another, so of the Psalmes, not onely unto those two heads, but also besides those, unto a fur­ther third end, to wit, unto the singing of them unto Gods praise. Now to be able to improve the whole word of God to these two spirituall ends, and the Psalmes to all those three spirituall ends doth require a full and rich measure both of Spirit and Word to dwell in us.

Answ. 3. It will require a full and rich measure both of Word and Spirit to dwell in us, to direct and appoint a fit Psalme, (out of the Booke of Psalmes) suitable to the present occasions of singing to Gods praise, and to the instruction and admonition of the Church, according to the present estate of their affections, or af­flictions, their consolation, or conversation in hand.

Answ. 4. It will require a fuller and richer measure of the Word and Spirit to dwell in us, then a carnall heart would imagine even to utter a Song with such grace in the heart, as might make melo­dy to the Lord; It requires a good measure of the indwelling Spi­rit, and word of God to pray in the Spirit; but much more to sing in the Spirit, wherein our senses delighted with the melody are apt to steale away our hearts from spirituall fervency. Deborah found her heart dull to be awakened, so much as to utter the song, which shee had prepared by the Spirit for her and Barak to sing together, Judg. 5.12. Awake, Awake, (saith shee) Awake, Awake Deborah, utter a song, that fourefold ingemination, Awake, Awake, Awake, Awake, utter a song, argueth in the best of Gods servants, a deepe drowsinesse of spirit, when wee should come to utter a spirituall Song spiritually: like as that fourfold ingemination to the Church [Page 21] of Hierusalem, to Returne, Returne, Returne, Returne, Cant. 6.13. argueth a deepe and strong aversenesse of the Spirit of the Jewes unto Conversion, and returning to the Lord.

‘ Object. 4. The Apostle calleth the whole word of Christ dwel­ling in us, Psalmes and Hymnes and spirituall Songs, neither doth he limit us to one Prophet more then to another, unlesse you will say, that the words of Christ in the Gospel▪ or which was pro­phecied by the rest of the Prophets, were not spirituall songs; But the Apostle calleth them all Psalmes and Hymnes and spi­rituall Songs, as well as Davids, if they dwell in the heart. For the words of Christ there, (to wit, in the heart) are songs for the Spirit, or else they are no songs to any man. Therefore as yet, to sing the Prophecies of David after our common manner, is no worship commanded or taught us in holy Writ.’

Answ. 1. It is a groundlesse Assertion to say, that Paul calleth the whole word of God dwelling in us, Psalmes and Hymnes and spirituall Songs. For why then should the Holy Ghost give that style and Title of Psalmes and Hymnes and spirituall Songs onely to the Booke of Psalmes, and to none else of all of the Bookes of the Prophets or Apostles. Againe, if Paul called the words of all the Prophets, Psalmes and Hymnes and spirituall Songs, why then did not the Prophets in their own language pen them with musicall accents, as well as the Psalmes of David and Asaph?

Besides, if the words of all the Prophets were spirituall Songs, why then did the Prophets themselves finde the Bookes of their own Prophecies bitter in their bellies? Rev. 10.10. There be many words of the Prophets, that are more fit matter for humiliation and mourning before the Lord, then fit to be sung as spirituall songs [...]nto the Lord. But suppose there be many words of Christ, and of his Prophets, that are fit matter for spirituall re [...]oycing (as in­deed all the Doctrines and promises of Grace be) yet what war­rant have wee to sing them, as in some Cathedrall Churches and Colledges, the Bible-Clerks doe sing their Chapters out of the old and New Testament?

Answ. 2. Whether the words of Christ in the Gospel, or in the Prophets, be spirituall Songs or no, yet if the Psalmes of David be also the words of Christ, if they likewise dwell in our hearts, and if they be spirituall Songs too, then it will unavoydably follow, [Page 22] That the same word of the Apostle that commandeth us to sing Psalmes and Hymnes and spirituall Songs, commandeth us also to sing the Psalmes of David and Asaph unto the Lord, unlesse you will say that the Psalmes of David and Asaph, (though dwelling in the heart,) are neither Psalmes, nor Hymnes, nor spirituall Songs, howsoever the Holy Ghost entitle them by such names. ‘How then can you say, that to sing rhe Prophecies of David, doth not yet appeare to be a worship of God commanded or taught in holy writ?’ As for our common manner of singing of them, wee shall have occasion to speake to that hereafter.

‘ Object. 5. Davids Psalmes considered, not as Scriptures divinely inspired, but as spirituall Songs seeme to be appropriated to the Temple-worship. 1. Because they are appointed to be sung by proper Officers and Musicall Instruments, belonging to the Temple, as appeareth by the Titles of severall Psalmes. 2. Because neither Christ, nor the Apostles in their writings used them at all, otherwise then as the other writings of Moses, and the Pro­phets, for instruction and illustration, teaching us how to use the same. Those Psalmes therefore as Songs, being proper to that service of the Temple, are abolished with the Temple worship.’

Answ. 1. Both these Reasons are too slender to confine Davids Psalmes to Temple-worship. For 1. Though some of Davids Psalmes were appointed to be sung by the Officers and Musicall Instruments of the Temple, yet not above one part of three, consi­dering the length of the 119. Psalme. There be an hundred and fiftie Psalmes in all, and of all these not above 57. are appointed to be sung by the Officers and Instruments of the Temple: and Psalme 119. is none of them; so that two parts of three are free from any expresse reference to the Temple.

2. The matter of some Psalmes doth evidently argue, they were not appointed to be sung alwayes in the Temple; or at least did agree more properly to other times then those, wherein the Tem­ple stood. The 74 ^th Psalme (which was a Psalme of Asaph, but joy­ned with the Psalmes of David) complained that the enemies had sent Gods Sanctuary into the fire, (as the Hebrew words be) and had defiled by casting downe the dwelling place of hir Name to the ground, ver. 7. The 44 ^th Psalme, though it was committed to the sonnes of Corah, yet surely it was chiefly intended (as Paul ap­plieth [Page 23] part of it) to the times of the New Testament; For I sup­pose it could never be verified of any times of the Jewish Temple, (first, or second) that ever God gave up the people of Israel as sheepe for meate, to be killed all the day, to be appointed for the slaughter to be sore broken in the place of Dragons, and covered with the shadow of death, when as yet though all this evill was come upon them, they had not forgotten their God, nor dealt falsly in his Covenant; nor their hearts turned backe, nor their steps de­clined from his way▪ ver. [...]7. to 23. Paul indeed acknowledgeth this very word to be accomplished in the Saints of the Primitive Churches in the Apostles times, ( Rom. 8.36.) but where shall wee finde the like innocency, with the like calamitie met together in the children of Israel, whilest the Temple was standing? And is it credible, the Psalme was confined to be sung in the Temple, where they could not sing it, but with a sad reproofe to themselves for their discord in practise, and yet forbidden to be sung in the Chur­ches of the New Testament, where (in some ages at least) they might sing it, both with heart, and voyce, and practise, all of them keeping holy concent and harmony together?

3. It appeareth by the Titles of such Psalmes as are directed to the Officers and Instruments of the Temple-Musick, That there was something typicall or rudimentall in the manner of singing some of the Psalmes of David and Asaph in the Temple-worship. But this doth no more argue, that the whole service of God in sing­ing Davids Psalmes was typicall or rudimentall, then it will argue prayer to be a typicall and Temple worship, because prayer in the Temple was offered with Incense, and so with the Temple and with the Incense to be abolished. He that will make the Psalmes of David (as they are songs) to be types of the spirituall songs of the New Testament, and therefore now the singing of them to be abolished. He might as well say (with M ^r. Smith) that the Let­ters in the Scriptures of the old Testament, were typicall, (typing out the Law written in our hear [...]s) and so abolish all reading of the holy Scriptures now in the dayes of the New Testament.

4. As it hath been shewed above, that singing of Psalmes with lively voyce, is not a ceremoniall but a morall dutie, and so conti­nueth now in the dayes of the New Testament; so it may be as tru­ly said, that the singing of Davids Psalmes, and other Scripture-songs, [Page 24] is in like sort not a ceremoniall but a morall dutie; and so of like continuance in the New Testament. The Psalmes of David, and Asaph, and the rest, are as full of holy and lively, spirituall, and evangelicall meditations, and affections, Instruments, prayers, and praises, as any that we can expect to be endited by any Officer or member of the Christian Churches now. Yea it is to be feared that the Psalmes compiled by the devoutest Christians now, would fall short of those of David and Asaph, in spirit and life. How then can we make the Psalmes of David and Asaph ceremoniall types of the spirituall songs of the faithfull in the New Testament, when as types are wont to be more carnall, and worldly, and literall, and lesse spirituall and lively, then the antitypes? But here the anti­types are lesse spirituall and lively then the types.

‘5. As for that other Reason taken from the practise of Christ, and his Apostles, who in their writings never used the Psalmes of David for spirituall songs as the writings of Moses & other Pro­phets for instruction and illustration; this is of as small force as the former.’

For 1. Writings are not a place or season for the use of spiri­tuall songs. Psalmes are to be used for songs in Church Assemblies, and private Soliloques and Conferences, not in Writings: And yet so farre as Psalmes may be used for songs in writing, Paul so used them in his Epistles written to the Ephesians and Colossians, where he [...]nstructeth both Churches, [...]nd in them all others to sing these Psalmes and Hymnes and spirituall Songs. Amongst which these Psalmes of David and Asaph, if the [...] be not principally intended, yet surely they are plainly included▪ or else they are neither the word of Christ, nor are they Psalmes and Hymnes and spirituall Songs.

2. It is not credible, that Christ never used the Psalmes of Da­vid and Asaph for spirituall Songs. For the use of those Psalmes for Songs, was doubtlesse a part of Gods worship whilest the Temple stood. And if Christ had neglected any part of that worship▪ which was then in force, how then did himselfe say, That it became him to fulfill all righteousnesse? Mat. 3.15.

Besides, many things Jesus did and said (and so did the Apo­stles) which are not written in the Gospel nor Acts nor Epistles, Joh. 21.25. And yet this is said, that he with his Disciples sung [Page 25] an Hymne, Mat. 26.30. And Hymnes is the generall title for the whole Booke of Psalmes; For though it be translated, The Booke of Psalmes, yet every one that knoweth that language, knoweth the word is, The Booke of Hymnes: So that looke, as when in ordinary speech we say, They sung a Psalme, we meane one of the Psalmes of David or Asaph, (unlesse some other be named) be­cause such are wont to be sung in ordinary use; So when the Evangelists say, Christ and his Disciples sung an Hymne, the people of God would not easily understand any other but one or more of Davids Hymnes, because such were wont to be the ordinary songs used in the worship of God. And surely if Christ and his Disciples had sung any other Hymne, then one of these Psalmes of David and Asaph, which were wont to be sung in their Temples and Synag [...]gues, the Evangelists who are wont to record farre lesse matters in things which pertaine to Gods worship, they would not have omitted the substituting of an Hymne endited for this speciall occasion, in stead of the Hymnes wont to be sung in the end of the Passeover.

The like may be said of Paul and Silas, who are recorded ( Acts 16.25.) to have sung an Hymne to God, (for so is the word;) where common understanding would take it for one or more of the Hymnes of David or Asaph, and not any other new invented spirituall song, unlesse some hint in the Text might carry us from the ordinary meaning and use of the word amongst the people of God.

‘ Ob [...]ect. 6. Wee are called upon by David himselfe to sing New Songs, Psal. 96.1. and oft elsewhere, and such as had gifts then used them for enditing and singing new songs, as Asaph, Heman, Ethan &c. The foure Beasts, Rev. 5.9. and the 144000 followers of the Lambe d [...]d sing a new Song; as did they also, who had gotten victory over the beast, Rev. 15.3.4.’

Answ. 1. There is no estate and condition that ever befell the Church and people of God, or can befall them but the Holy Ghost, as he did fore-see the same▪ so he hath provided and recor­ded some Scripture-Psalme, suitable thereunto. And these Psalmes being cho [...]en out suitably to the new occasions and new conditi­ons of Gods people, and sung by them with new hearts and re­newed affections, will ever be found new songs. Words of eternall [Page 26] truth and grace, are ever old (as the Gospel is an eternall Gospel) and ever new; as the commandement of love is a new commande­ment as well as old. As to the new Creature all things are be­come new, 2 Cor. 5.17, 18. Daily mercies are to him new mercies, Lam. 3.23. &c. Duties of Humiliation, which have been of anci­ent practise in the Church, are to him, as New wine. But to an old and carnall heart, that lieth under the state of vanitie and corrup­tion of nature, there is nothing new, no new thing under the Sun, Eccles. 1.9.

2. Davids exhortation to sing a New Song, pertained to them in the old Testament, as well as to us in the New. And yet they upon new occasions sang the old Songs of David, and that with, accep­tance, 2 Chron. 5.13. 2 Chron. 20.21. Ezra 3.11.

3. Asaph, Heman, and E [...]han, were men indued with an infalli­ble measure of a Spirit of Prophecy, in enditing those Psalmes, which the Church of Israel received from them. Give us the like men with the like gifts, and we shall receive and sing their Psalmes, as the Church of Israel did the other.

4. The places objected out of the Revelation, admit a further answer, though the former might serve; the new Song mentioned Rev. 5.9, 10. may either be understood metonymically for a Dono­logy or Thankesgiving, which the Saints in the Church should give to Christ upon occasion of his revealing a cleare exposition of the Revelation; or else, if it be understood literally, that they sang that very song, as it is there penned by the Holy Ghost, then it appeareth, that at such a time that Song shall be translated into Number & Meeter, fit to be sung, and shall be sung by the Church, when they shall see such a cleare exposition of the Revelation come to light, as shall provoke them to give glory to Christ, who hath received power to open the booke, and by the same Power hath redeemed his people, and called them to be Kings and Priests unto God his Father. And thus, this place onely sheweth, that it will [...]e lawfull to sing other Songs, besides those of David and Asaph: but yet such onely, as are penned by an infallible Spirit; or else up­on speciall occasion, by men of spirituall gifts, which wee de­ny not.

The Song of the 144000. followers of the Lambe, it is not ex­presly said to be a New Song, but as it were a New Song, Rev. 14.3. [Page 27] New to them who had been wont to heare the worshippers of the Beast to sing and rejoyce in their own merits, and superstitious de­votions: And new also in respect of the renewed affections, where­with they sang it: But yet the same ancient Song which the sheepe and Saints of Christ, were wont to sing, even in Davids time, of the righteousnesse of Christ, even of his onely, and of their owne bles­sednesse in his not imputing their sinnes to them. Thus Davids Psalmes in the spirituall use and sence of them are new Songs, or as it were New Songs, to this day, unto all that are renewed by grace, to looke for their righteousnesse in Christ, and not in the works of the Law; for which David was wont to sing, no flesh living could be justified by them. And though it be said, That no man could learne that Song, but the 144000. who were redeemed from the earth; yet it is not meant of the words and sentences of the Song, but of the spirituall sence and use of the Song, which no man in­deed can learne, but they that have felt the grace and power of their Redemption by the Lord Jesus. As no man knoweth the new Name, but they that have received it, Revel. 2.17.

The Song of those who had gotten victory over the beast, ( Rev. 15.) is said to be the Song of Moses and of the Lambe, ver. 3. And surely the matter of Moses Song, (Exod. 15.) might justly yeeld fit matter for the like Doxology (or thankesgiving) upon the like occasion: As the like did fall out in the yeare 88. Rome being spirituall Aegypt, Rev. 11.8. And the Pope with his Prelates re­sembling Pharaoh with his Task-masters, and the Spanish Armado marching forth with the like pride and fury, to bring us backe to the Aegyptian bondage; and the Redemption from them all be­ing alike miraculous; upon which miraculous deliverance, not onely the matter of Moses Song, but the very words also were then fitly used, and still may be for a spirituall Song of thankesgiving unto the Lord, both for that and the like deliverances.

And as for the Song of the Lambe, which those that had victory over the Beast did sing surely all those Songs of David, which cele­brate either his own 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.) [Page 28] 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.

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 [Page 29] 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 [Page 30] 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, [Page 31] 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 of new Apostles to be raised up in every age, the Holy Ghost telleth us, the Church of the Jewes at their last conversion shall be built upon the foundation of the Lambes twelve Apostles, Rev. 21.14. The twelve Apostles of the Lambe shall have a fundamentall influence in the rearing and building of the Church of the Jewes, not by their resurrection to life againe in those dayes, but by the power of the Spirit breath­ing in their gifts and writings. And as Abel being dead yet speaketh, Heb. 11.4. and that to edification: So the Apostles though dead speake also; and David being dead speaketh, and singeth likewise to the edification of the body of Christ, till we come to sing Halle­lujahs in heavenly glory.

Say not these writings of the Apostles and Evangelists, of David and the Prophets, doe not speake to the edification of the Church, but as they are expounded and applyed by the spirituall gifts of the Ministers and people of God in each age. For the very read­ing of them is an Ordinance of God, and no Ordinance of God is empty and beggarly, and destitute of the Spirit: which is the va­nitie of mens traditions, and may not be imputed to any of Gods Ordinances.

‘Neither ought you to say, That in singing the Psalmes of David, there is no more personall gift manifested, then there is in read­ing a stinted forme of Prayer.’

For 1. in reading a stinted forme of prayer, there is no gift of the Spirit at all manifested, but rather (as I conceive) a manifest breach of the second Commandement of God, which is a grieving of the Spirit. But in singing of the Psalmes of David, there is a gift of the Spirit manifested, even the gift of obedience to the com­mand of the Apostle. And that is the personall gift of him that singeth.

And secondly, all the treasures of the gifts of the Spirit breath­ing in the Psalmes of David are likewise manifested in the reverent and holy singing of them. You might more truly have said, there is no more personall gift of the Spirit manifested in singing the Psalmes of David then in reading the Psalmes of David; because ei­ther of both those duties are alike acts of obedience to Gods Com­mandement. [Page 32] But if you had so said, your objection had answe­red it selfe.

‘ Object. 9. Many of Gods people now have gifts to compose spirituall Songs, as well as carnall Poets to make carnall Son­nets, or as drunkards that make Songs of Gods people. Now every one that hath a gift is to administer it by Christs Com­mand, 1 Pet. 4.10. And if any for want of experience of such a gift in themselves, should question it, they may consider the promise of powring out the Spirit in a more plentifull measure, now in the dayes of the New Testament, then in the old.’

Answ. 1. Though many of Gods people have gifts to com­pose spirituall Songs, as well as carnall Poets carnall Sonnets, and Drunkards prophane Sonnets; yet that will not argue, that the spirituall Songs, which many of Gods people have gifts to compose, are fit to be sung in the publique holy Assemblies of the Saints, no more then the carnall and prophane Sonnets of drun­ken Poets are fit to be sung in civill Assemblies. Let drunken car­nall Poets sing their carnall Sonnets in their Tavernes and Ale­houses, and such of Gods people as have received a gift to com­pose a spirituall Song fit for their private solace, sing it in their private houses. But every spirituall Song, fit for private solace, is not fit to be sung in the solemne Assemblies of the Church for publique edification: no more then it is fit for every private Chri­stian who hath a gift to compose a spirituall prayer to utter and powre forth the same in the publique Congregation of the Church.

Answ. 2. It is more then probable, that many of the people of God in the old Testament had gifts to compose spirituall Songs, besides David and Asaph: and yet unlesse their gift were carried along by an infallible Spirit, they were not received among the Songs of the Temple.

Answ. 3. Suppose that spirituall Songs composed by an ordi­nary gift, might be received among the publique Songs of the Congregation, yet will it thence follow, that the Church shall be bound to sing onely such Songs, and deprive themselves of the Psalmes, and Hymnes, and spirituall Songs of David and Asaph, which were composed with a farre larger measure and power of the Holy Ghost?

[Page 33] Answ. 4. It is readily granted, that as every man hath received a gift, so let him administer and dispense it, according to the Text alledged, 1 Pet. 4.10. But yet in Christs way, every private gift is not fit for publique Administration; nor every publique gift fit to be administred to the shouldring out of a greater gift then it selfe.

Answ. 5. If such as want the experience of such a gift of spiri­tuall Poetry in themselves, should be encouraged to expect it from the promise of powring out the Spirit on all flesh in the dayes of the Gospel, ( Acts 2.17.) they might as well looke for the gifts of tongues, and healing, and miracles. For it is the same Spirit (though not the same measure) which is there promised to be powred out upon all flesh; Let every man administer the gifts of the Spirit, according to the measure which he hath received within his own line.

‘ Object. 10. But the Lord is as full of the Spirit now to helpe us to endite Psalmes, as in the dayes of David and Asaph. And it seemeth a dishonour to Christ, to dispense his word by read­ing and singing, without the exercise of the glorious and va­rious Administrations of the spirituall gifts of the New Testa­ment.’

Answ. 1. The Lord is as full of the Spirit now, and as able to furnish us with a Propheticall Spirit now to endite Propheticall Scriptures, as he did furnish the Prophets in the old Testament. But yet God thought it no dishonour to Christ to leave us the Scriptures of the old Prophets for our edification in the New Testa­ment, as well as in the old. It is the same Spirit of the same Christ that spake by the Prophets of the old Testament, and speaketh in the Saints of the New. And it is no dishonour to Christ to dis­pense his word, and to guide the body of his Church, as well by the unity of the same Spirit, as by the variety of the divers gifts of the Spirit now. And though we doe not exercise the glorious and various Administrations of the spirituall gifts of the New Testa­ment, in the enditing of New Psalmes, no more then in the endi­ting of new Scriptures. Yet wee can neither sing the old Psalmes of David, nor read the old Scriptures of the Prophets acceptably to God, nor comfortably to our selves without the exercise of the gracious and various spirituall gifts of the New Testament.

[Page 34] ‘ Object. 11. Wee have examples in the New Testament, of exerci­sing personall gifts, as well in singing, as in praying and Pro­phecying, 1 Cor. 14. Which Epistle is directed to all the Saints, 1 Cor. 1.2. in all places. And consequently, that Church is to be Precedentiall in dispensing personall gifts in this Ordinance of Singing, as well as in any other.’

Answ. 1. The Directions given in that Epistle to the Church of Corinth, we willingly grant are Precedentiall to all the Chur­ches, as well as the Directions given in other Epistles to other Churches. And the Directions there given be, that in dispensing spirituall gifts, Prophecy be preferred before Tongues, nor any Tongues dispensed without interpretation; That order be obser­ved without confusion; That divers may speake without inter­ruption; That no man may speake without subjection; That wo­men be not permitted to speake unto usurpation; That all things be done to edification. And all these Directions are Precedentiall to all such Churches as have received the like gifts. But there is no direction given to the Church of Corinth, or any other, that eve­ry man should have a gift of tongues, or a gift of compiling a Psalme; or if he have a gift of compiling a Psalme for his private use by an ordinary Spirit, that then he should present it to be sung before the whole Church, and the Church to say Amen to his Psalme. For the gift of Psalmes, which the Apostle there speaketh of, was not an ordinary gift to compile some spirituall Ditty in verse, but extraordinary, as joyned with the gift of strange Tongues. For it appeareth by the Context, that the gift of Tongues was used by the Members of the Church of Corinth, foure wayes: 1. In speaking mysteries, ver. 2. 2. In prayer, ver. 14. 3. In singing, ver. 15. 4. In thankesgiving, ver. 17. So that the singing there mentioned, was by an extraordinary gift, as the Tongues were, in which it was dispensed.

‘ Object. Indeed the gift of Tongues, wherein these Psalmes seeme to be uttered, was extraordinary, but it doth not follow that the gift of composing those Psalmes was an extraordinary gift, no more then prayer wherewith it was joyned, ver. 15. or Prophecy, ver. 26. Singing Psalmes and Prophecy differing no otherwise then Poetry and Prose; and if it was extraordina­ry in the Corinthians, wee have no warrant for publique ordi­nary [Page 35] singing in the New Testament from any example.’

Answ. 1. As the gift of Tongues was extraordinary, so was eve­ry Ordinance dispensed in it, whether Prayer, or Psalme. or Pro­phecy, all of them extraordinary, both for sublimity of matter, (in the Spirit he speaketh Mysteries, ver. 2.) and for power and demonstration of the Spirit, and for suddennesse and dexteritie of utterance without previous study, or meditation, as Acts 2.4.11. What though there be an ordinary gift of Prayer and Prophecy­ing, as well as of singing? Yet neverthelesse the Apostles and Pro­phets had an extraordinary gift of Prayer and Prophecying: and so had those Corinthians also an extraordinary gift (though in lesse measure) of Praying and Prophecying and Singing also.

It is not credible that he who would have new wine put into new Bottles, would powre forth ordinary and common matters in new Tongues, and so raise extraordinary expectation of ordi­nary things.

Answ. 2. It is an uncouth comparison, to make no more diffe­rence between singing Psalmes and Prophecy, then between Poetry and Prose. In Prophecy we open the Scriptures and Counsels of God: in Psalmes we open the Counsels and thankesgivings of our own hearts; In Psalmes we sing to glorifie God; in Prophecy we speake to edifie men; you might with farre more reason and con­gruitie have said, That Prayer and singing Psalmes differ no other­wise then Poetry and Prose. And yet there is more difference even between them, then so, as the Apostle James noteth, James 5.13.

Answ. 3. When you say, that ‘if the singing in the Church of Corinth was extraordinary, then wee have no warrant for our publick ordinary singing in the New Testament from any exam­ple: Neither doth the Argument follow, nor if it did, is it of any force.’ For though this example of singing in the Church of Co­rinth was extraordinary: yet that singing of Christ and his Disci­ples at the last Supper was ordinary, Mat. 26.30. And though there were no example of puhlique ordinary Singing in the New Testament, yet it is enough that there is a precept of publique ordi­nary Singing given to the Churches, both of the Ephesians, and of the Colossians, Eph. 5.19. Colos. 3.16. And what the Spirit speak­eth to those Churches, it speaketh to all.

CHAP. VI. Propounding a second and third Argument, for the singing of Davids Psalmes.

HAving thus (by the helpe of Christ) cleared the first Argument, for the Singing of Davids Psalmes, and such like Scripture- Psalmes; Let us now proceed to a second Argument, taken from the end and use of the Psalmes of David. The Psalmes of David and Asaph, and the like, were writ­ten for a threefold end, as we see expressed by the Apostle, Col. 3 16. to wit,

• 1. For Instruction, or Teaching.
• 2. For Admonition.
• 3. For singing Praise and Thankesgiving to the Lord.

Now if the Psalmes of David, and the like, were written (as doubtlesse they were) in the Old Testament for this three-fold end, and each of them of morall (that is, of generall and perpetuall use) and none of them abrogated in the New Testament, looke then as it would be a sacrilegious sinne, to take away from the Psalmes either of the two former uses (the use of Instruction, or Admoni­tion;) so it will bee alike Sacriledge to deprive them of the three-fold use, by forbidding them to be sung for praise and thankesgi­ving to the Lord. Whereto a third Argument may be added, taken from the duty of singing of Psalmes every Sabbath, and the defect of provision of other Psalmes, if the Psalmes of David, and other Scrip­ture- Psalmes be refused. It appeareth from Psalme 95.1, 2, 7, &c. That when we present our selves before the Lord, to heare the voyce of his word (as we do every Lords day) wee should come before his presence with singing of Psalmes. If so, then some must have a gift, either to prepare set formes of Psalmes aforehand for every Sabbath day; or at least a gift, upon the present occasion, suddenly to in­vent and utter a Psalme fit for the present Sabbath from weeke to weeke: Neither of both which are easie to be beleeved. For if it were so, then doubtlesse Christ would have appointed some or other Officer to attend to this duty of compiling Psalmes, as hee hath appointed Elders to attend to the Ministery of the Word, and Prayer, Acts 6.4. Or else he would inspire some or other [Page 37] Member of the Church with such a Gift and Spirit of Psalmistry, as might suite the occasions of the Church from Sabbath to Sab­bath. But neither of both these doe wee finde, either in the Scrip­tures of the New Testament, or in experience; we finde neither Or­dinance appointing it, nor Providence granting it. And yet evi­dent it is, that the gracious providence of God, is not wanting in supplying well ordered Churches, with all such gifts of Preach­ing, and Prayer, and Rule, and the like, as God 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; [Page 38] 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 [Page 39] 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 [Page 40] 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 [Page 41] 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 Id [...]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 [Page 42] 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.

[Page 43]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 In way of singing forth the Praises of the Lord, toge­ther with the rest of the Congregation. For it is evident the Apo­stle layeth no greater restraint upon the women for silence in the Church, then the Law had put upon them before. For so himselfe speaketh in the place alledged, 1 Cor. 14.34. It is not permitted to the women to speake, but to be under subjection, as also saith the Law. The Apostle then requireth the same subjection in the woman, which the Law had put upon them: no more. Now it is certain, the Law, yea the Lawgiver Moses did permit Miriam and the wo­men that went out after her to sing forth the praises of the Lord, as well as the men, and to answer the men in their Song of thankes­giving; Sing yee to the Lord, for he hath triumphed gloriously: the horse and his rider hath he throwne into the Sea, Exod. 15.20, 21. Which may be a ground sufficient to justifie the lawfull practise of women in singing together with men the Praises of the Lord. And accordingly the ancient practise of women in the Primitive Chur­ches to sing the publique praises of the Lord; wee reade recorded in the Ecclesiasticall History, Socrates 2. Booke, Chapter 18. of the Greeke Copie, and Chap. 16. of the Latine, Theodoret third Booke, Chapter 17.

CHAP. IX. Whether carnall men may sing, as well as godly Christians?

THe third scruple about the Singers remaineth, Whe­ther carnall men and Pagans may be permitted to sing with us, or Christians alone, and Church-members?

What wee beleeve in this poynt, may be summed up in these three particulars.

1. That the Church and the members thereof are called to sing to the Praises of God, and to their mutuall edification: For they were Churches of Christ, and members of Churches, whom the Apostle exhorteth to speake to themselves, and make melody to the Lord with Psalmes and Hymnes and spirituall songs, Eph. 5.19. Colos. 3.16.

2. That the Praising of God with Psalmes is comely for all the upright, whether received into the Fellowship of any particular visible Church, or no. For so much the words of David hold forth, Praise is comely for the upright, Psal. 33.1.3.

3. Though spirituall gifts are necessary to make melody to the Lord in singing; yet spirituall gifts are neither the onely, nor chiefe ground of singing; but the chiefe ground thereof is the mo­rall duty lying upon all men by the Commandement of God; If any be merry to sing Psalmes ▪ Jam. 5.13. As in Prayer, though spiri­tuall gifts be requisite to make it acceptable; yet the duty of Pray­er lyeth upon all men, by that Commandement which forbiddeth Atheisme; it is the foole that saith in his heart, There is no God; of whom it is said, they call not upon the Lord, Psal. 14.1.4. Which also may serve for a just Argument and proofe of the poynt.

1. If by the Commandement of God, and indeed by the light of Nature▪ if all men be bound to pray unto God in their distresses. (as even Jonah's Marriners will confesse in a storme, Jonah 1.6.) then all men are likewise bound to sing to the praise of God in their deliverances, and comforts; For the word runneth alike levell, Is any afflicted, let him pray? Is any merry? let him sing Psalmes, James, 5.13.

[Page 45]A second proofe may be taken from the generall Commande­ment to all men upon earth to sing to the Lord, Psal. 96.1. Sing unto the Lord all the earth, Psal. 100.1, 2. Make a joyfull noyse unto the Lord all yee Lands, come before his presence with singing. Psal. 68.32. Sing unto the Lord all the Kingdomes of the earth, O sing Praises unto the Lord. And indeed the grounds and ends of Sing­ing, though some of them doe more peculiarly concerne the Church and people of God (and therefore they of all others are most bound to abound in this Dutie;) yet sundry of the grounds and end of Singing are common to all the sonnes of men, and therefore none of them to be exempted from this service. As, the soveraignty of God, The Lord is a great God, and a great King above all Gods, Psal. 95.3. And therefore make a joyfull noyse to him with Psalmes, ver. 2. He is to be feared above all Gods, Psal. 96.4. And therefore sing unto him all the earth.

The greatnesse of Gods workes of Creation and Providence, they are other grounds of Singing, and they concern all the sonnes of men in common, Psal, 145.6. to 10. The Lord giveth food to all flesh, ver. 15▪ 16. Therefore let all flesh blesse his holy Name, ver. 21. Let every thing that hath breath Praise the Lord for his mightie Acts, and for his execellent Greatnesse, Psal. 150.2. to 6. The end of singing is to praise the Lord for his goodnesse, and to stirre up our selves and others to serve the Lord with chearfulnesse & glad hearts. And therefore Travellers, Prisoners, Sickmen, Seamen, being saved from severall distresses by the good hand of God, they are all of them commanded to praise the Lord for his goodnesse, and to declare his wonders before the sonnes of men, Psal. 107.6. to 32.

‘ Object. 1. Against the singing of all sorts of men in the Congre­gation, carnall as well as Christian, is taken from the examples of Song set forth in Scripture, which both in the old Testament, and in the New, were onely performed by the Church and Church-members. As the Song of Moses at the red Sea was sung by Moses, and the children of Israel, Exod. 15.1. His other Song, Deut. 32. he was commanded to teach it to the children of Israel, Deut. 31.19. The Song of Deborah was sung by her and Barak, Judg. 5.1. Under the Kings of Judah, and after the returne from Captivitie, the Officers of the Church onely sang for the more orderly carrying on of that Ordinance, 1 Chron. 6.31, 32. & 16.4. Neh, 11.22, 23.’

[Page 46] ‘In the New Testament, Christ and his Apostles sang in a place apart from others, Mat. 26.30.’

‘In the Church of Corinth, none but the brethren had libertie of Prophecy, in Teaching or Singing Psalmes. In the Revelation the foure Beasts, and the twenty-foure Elders, and the 144000. who sung the praises of God and of the Lambe, were apparent repre­sentations of the Church her Officers and Members, Rev. 5.9. & 14.3. & 15.1, 2, 3, 4.’

Answ. 1. All these examples prove no more, but what we wil­lingly grant, and what in the former part of this discourse, we have been occasioned to maintaine and prove, to wit, that it is lawfull, not onely for one man alone, but for a whole Church, Officers and Members, to sing the praises of the Lord in heart and voyce together with one accord, and so much all these places doe evince.

2. We live not by examples onely, but by precepts also. And evident precepts have been alledged already, for the generall pra­ctise of Singing by all the sonnes of men upon the face of the earth.

3. Some of these examples doe allow even wicked men and A­postates to sing, though it be to upbraide and convince their wic­kednesse. As that Song of Moses, Deut. 32. was appointed to be sung by the children of Israel, not onely in Canaan, but in their State of Apostasie, and calamitie, When evill should befall them in the latter dayes, Deut. 31.19.21, 22.29.

‘ Object. 2. It is one of the peculiar priviledges of the Church, that the publique dispensation of the Word is committed onely to them, Rom. 3.2. & 9.4. But singing for the matter of it, is nothing else, but the word, Col. 3.16. And the act of singing in publique, is the publique dispensation of it.’

Answ. 1. The publique dispensation of the Word, to wit, by Preaching, that is, by exposition and application of the word, and that in way of office, is committed onely to the Church, and to some select members of the Church, chiefly for the Churches sake, though the benefit thereof may redound also to men with­out. But the publique dis [...]ensation of the word is not so confined to the Church, but that occasionally men without may publiquely as well as privately, dispense the counsell and will of God both to the Church▪ and to men out of the Church. And it may be a sinne [Page 47] both in Gods people and in others, not to hearken to it. Pharaoh Necho (though neither Israelite nor Proselyte) yet by his Embassa­dors did publiquely declare the counsell of God to Josiah: and it was a dangerous sinne in Josiah, that he did not hearken to the words of Necho, which the Text saith, were from the mouth of God, 2 Chron. 35.21, 22. Balaam publiquely dispensed the counsell and word of God throughout the 23. and 24th Chapters of Numbers, to Balack and the Princes of Moab: and it was a desolating sinne in Balack and the Princes of Moab, that they did not hearken to him: and it would have been a sinne in the Church of Israel also, if they hearing of the same, had not received his Prophecies (which God put into his mouth) as the word of God. The King of the Philistims reproved both Abraham and Sarah from the word of the Lord Gen. 20.9, 10.16. and it had been a sinne in them both, to have neglected his reproofe.

Answ. 2. It is one thing publiquely to dispense any Ordinance or worship of God, which is peculiar unto the Church, (as the Seales, and Censures, and the like:) another thing to joyne with the Church in such parts of the publique worship of God, which are not peculiar to the Church, but common to all the sonnes of men. Of which sort the publique prayers and praises of God be, and to the Psalmes also; which though they be dispensed and offe­red up in the very words of God, yet due praises are not therefore the more undue, because they are offered up in due words

‘ Object. 3. It is confusion for the Church and the world to sing together, in a mixt Assembly.’

Answ. 1. All that are out of the Church, are not forthwith the world, many are called out of the world (and so indeed all ought to be, except the children of the faithfull) before they be received into the Church. And such though they do sing with the Church, yet it is not a singing of the Church and world together; because they are not of the world, but Christ hath called them out of the world, and the world hateth them.

Answ. 2. It is no confusion, but lawfull communion, for Church and world to joyne together in a mixt Assembly, to performe such duties, as God requireth of them in common: as to heare the word of God, and the like. In Antioch in Pisidia, the whole Citie al­most (the greatest part whereof were Pagans) came together to [Page 48] heare the word of God, Acts 13.44. Was this a confusion? And what if the Apostles had prayed in that mixt Assembly, and all the faithfull had said Amen to their prayers, and what if Pagans also understanding what they prayed, had said Amen with them, had it been a confusion? Yea what if in such an Assembly, they should not depart without the publick praises of God in a Psalme, and that whole mixt Assembly should joyne together in the sing­ing of it, would it be a confusion? If it be no confusion for all sorts of men to joyne together in a mixt Assembly to heare the word of God, because it is a dutie required of them all; then neither is it a confusion, but a lawfull communion to joyne together in singing the praises of God in a Psalme, because it is a dutie required of them all. David foretelleth, that all the Kings of the earth (and why not thei [...] people as well?) shall praise the Lord, when they heare the words of his mouth. Yea they shall sing in the wayes of the Lord, that great is the glory of the Lord, Psal. 138.4▪ 5.

‘ Object. 4. The end of singing is to instruct, admonish, and com­fort the Church: but the world must not instruct the Church, the Church having received sufficient gifts by Christs ascension to edifie it selfe, Eph. 4.7. to 12. This were to borrow Jewells of the Aegyptians to make a golden calfe, and to put the Arke in­to a Cart, to be drawne by oxen, that should be carried by Le­vites.’

Answ. 1. The end of singing is not onely to instruct, admonish, and comfort the Church, but such also as are godly, though out of the Church. Praise is comely for the upright, whether in the Church, or out of it. Nay further, the end of singing is not onely to instruct, and admonish, and comfort the upright▪ but also to instruct, and convince, and reprove wicked, as hath been shew­ed, Deut. 31.19.

Answ. 2. The end of singing, is not onely to instruct, and con­vince, and edifie men but also to praise and glorifie God, Psal. 96.1, [...] Though the Church might be sufficient to edifie it selfe: yet is it not sufficient to glorifie God alone: which is a duty lying up­on all the sonnes of men, yea in their kinde, upon all the crea­tures.

Answ. 3. Though the Church have received from Christs as­cension sufficient helpes within it selfe, to edifie it selfe: yet if his [Page 49] Providence also cast in other helpes from without to edifie it, it is from the vertue of the same ascension of Christ sitting at Gods right hand; and such helpes are not to be rejected. Josiah did not well to reject the admonition of Pharaoh Necho: Abraham and Sa­rah did well to receive the admonition of Abimelech. And yet neither Pharaoh nor Abimelech were of the Church.

Answ. 4. The admonition and instruction given in the singing of a Psalme, is rather given by him that penned the Psalme, and by him that appointeth the Psalme to be sung, then by every Singer, unlesse the admonition and instruction be to himself by the words: and unlesse there be a stirring up of affection to himselfe and o­thers, by the blessing of God upon the harmony.

Answ. 5. Though it was an abuse of the Aegyptian Jewells, to borrow them to make a golden calfe; yet it was no abuse of them to offer them to God for the building and furnishing of the worke of the Tabernacle. God forbid any Christian soule should please it selfe in comparing the Praises of the holy and glorious God to the golden calfe; for though the Singing of the praises of God by carnall men, may be compared to the employment of Aegyptian Jewells to that end for which they are used: yet that end being the praising of God, and in such a way as God hath enjoyned to all men, it is not an employment of Aegyptian Jewels to the mak­ing of a golden calfe, but to the Praises of the living God, who is the Saviour of all men, especially of all them that beleeve.

Nor is there any resemblance between putting the Arke upon a Cart to be carried by Oxen, which should have been carried by Levites, and the permitting of men out of the Church to joyne in singing the Praises of the Lord. For neither doe the members of the Church (to whom the Lord hath chiefly committed the sing­ing forth of his praises) lay aside this dutie, and leave it to Non-Members, (as the Levites laid aside the carrying of the Arke, and left in the Cart and Oxen:) neither are Non-Members as a Cart and Oxen, upon whom this dutie was never laid: But are all of them enjoyned, as to heare his Word▪ and to call upon his Name, so to sing forth the praises due unto his Name from all his crea­tures. There is much more just cause of feare, lest this new opini­on of Rejecting of singing of Davids Psalmes, and disallowing any Psalmes to be sung, but such as are invented by ordinary common [Page 50] gifts, and the same to be sung onely by them that invent them, least this new Opinion, I say, be worse then the new Cart of the Philistims; for that was to carry the Arke of God to his place; but this new Opinion tendeth to carry this Ordinance of singing Psalmes out of the Countrey. And there is the like cause of feare least this over-prizing our personall spirituall common gifts, and the Psalmes endited by them, above the Psalmes of David, be not indeed the erecting of a golden calfe, in stead of the Cherubims of the Tabernacle.

‘ Object. 5. If Pagans and prophane persons may sing, they may prophecy also in Christs spirituall Temple.’

Answ. It hath been shewed above, that Prophecy is taken two wayes in Scripture. 1. More properly for preaching the Word, that is expounding and applying Scripture to edification. 2. More generally for speaking or publishing the holy things of God, to the glory of God. In the former of these wayes, it is not for Pagans, or prophane persons, ordinarily and allowably to Prophecy in Christs spirituall Temple, which is his Church. But in the latter way, it is not unlawfull as to say Amen, to the publique prayers of the Church, and thereby to expresse their joyning in prayer, (which is one act of Prophecy;) so to joyne with them in singing Psalmes; which it hath been shewed above, is a dutie common to them with the Church, as well to joyne with them in hearing the Word. Wherein whether they edifie the Church or no▪ cer­tain it is, it tendeth to the glory of God, that Gods praises should be set forth by all the sonnes of men. And it is a further glory to God, that such Pagans and prophane persons should sing the word of God to their own conviction and confusion of face: And from both, some edification and comfort redoundeth to the Church, to see the wicked convinced, and Gods Name to be glorified. For it is an honour to God, and a comfort to his Church, that our God is not as their God, our enemies being judges and wit­nesses.

‘ Object. 6. The godly Jewes would not suffer the Samaritans to build the Temple with them, though they offered themselves, Ezra 4.2, 3. And if singing be Prophecying in any sence, and any way tending to the comfort or edification of the Church, why should we suffer prophane persons to sing with us?’

[Page 51] Answ. That the godly Jewes did reject the Samaritans from building with them, it was not out of morall consideration, as if it were unlawfull for Heathens to contribute their assistance to the worship or Ordinances of God; but out of a ceremoniall respect, because no Heathens or unclean persons might be allowed to come into the Temple of the Lord, Act. 21.28. 2 Chron. 23.19. But by the death of Christ the Partition wall of Ceremonies is broken downe: and wee may allow Heathens and prophane persons to come into our holy Assemblies, 1 Cor. 14.24. which they would not admit. Certain it is, the godly Jewes themselves did receive li­berall contributions and oblations from the Kings of Persia, to­wards the building and maintenance of the Temple, Ezra 7.21. to 24. and Chap. 8.24. to 30. which was a morall acknowledgement of the honor due to the God of Israel, as wel by Gentiles as Jewes. If therefore the Jewes would accept acknowledgment of morall homage and service from Heathens and prophane persons to the God of Israel; why may not Christians accept from Pagans and prophane persons, their acknowledgement of morall homage and service to our God, in singing forth his praises amongst us?

‘ Object. 7. Such carnall and prophane people, are not worthy to take the Name and Praises of God in their mouthes; nor are they able to make melody to the Lord; by singing to him with grace in their hearts, as is required, Col. 3.16.’

Answ. 1. If we speake of the worthinesse of desert, John Baptist was not worthy to loose the latchet of Christs shooe, much lesse to sing forth his glorious praise. But if we speake of the worthinesse of fitnesse, though it bee true, their uncleane lips are not fit to take the holy word of God into their mouthes; yet the holy word of God is fit to come into their minds and mouths also, to convince and reprove them of their Apostasie from God, and rebellion a­gainst him, Deut. 31.19. And howsoever they be unfit and unwor­thy to take Gods Name and Praise into their mouths; yet surely the Lord is worthy of all Praise and Glory, Blessing and Thankes­giving from them, and all the Creatures which he hath made.

Answ. 2. It is true, carnall and prophane persons are not able to make melody, and sing to the Lord with grace in their hearts; yet that defect doth no more excuse carnall persons from singing, then it doth excuse them from Prayer, which they cannot per­forme [Page 52] acceptably to God, without a Spirit of grace and faith. To Pray (and so to Sing) without Faith is a sinne; but not pray at all is a greater sinne: the one is Hypocrisie, the other Atheisme.

‘ Object. 8. Though the Scribes and Pharisees joyned in the Temple-Songs upon the words of David in the worldly Sanctu­ary: yet the melody made by such carnall and cleane mouths, was farre more beautifull and glorious, then ours in the Assem­blies made with a multitude of all manner of Singers, upon the same words of David and Asaph. For although they that sang in the Temple in those dayes were carnall, yet they were ap­pointed to sing, 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 [Page 53] 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 [Page 54] 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 s [...]ngular conceit in this Point, That all Letters in the writings of the old Testament were typi­call ( [...]yping out the Law written in our hearts:) and therefore [...] [...]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 [...]hem, except they reade them? And the noble Beraeans are com­manded for searching the Scriptures, in the examining of Pauls Do­ctrine, [Page 55] 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 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 [Page 56] 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 [Page 57] 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.

[Page 58]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 wee must not sing a [...] all, or we must make use of such Tunes, as are invented by others.

‘But you cannot believe, that ever God betrusted mans corrupt nature, to frame any thing in Gods worship to his Praise.’

Answ. Then you cannot beleeve, that ever God betrusted the Hebrew and Greeke Scriptures, to be read in the Christian Chur­ches in English words; for all English words are framed by English men, in corrupt nature, to wit, without the immediate assistance of the Holy Ghost in the framing of them. And if wee may not make use of Tunes invented by men for the singing of the Psalmes, then neither may we make use of words invented by men for the Reading of the Psalmes, and other Scriptures. The one is as much a worship of God as the other: And English words are as much an invention of man as English Tunes. But least you should begin hereupon to take up a scruple against the Reading also of Scrip­tures in English words, as well as against the singing of Psalmes in English Tunes, and both upon this pretence of the inventions of men in the worship of God, be not ignorant, that such godly men as have been desirous of Reformation, and most zealous against humane inventions in the worship of God, they alwaies intended such humane inventions in the worship of God, as had no warrant but the wit and will of man, not such as had warrant either from consequence of Scripture, or light of Nature, or civill custome. For a woman to cover her head in time of publique Prayer, or Pro­phecying, and for a man to uncover his head, the Apostle war­ranteth both from the light of Nature, and the custome of the Churches, 1 Cor. 11.4. to 16.

[Page 59]The Kisse of love in holy Assemblies was warranted, not by di­vine institution, (for then it were a sinne in us to neglect it now;) but by occasion of civill custome in those Nations; where, it being usuall in their Civill Assemblies to greet one another with a kisse of love, The Apostles doe not disallow the use of it in holy As­semblies, but onely require the sinceritie and holinesse of the love expressed in such kisses, 1 Cor. 16.20. 1 Thes. 5.26. 1 Pet. 5.14. These Apostles did not beleeve in this Point, as you doe, that God never betrusted corrupt Nature, to frame any thing in Gods wor­ship to his Praise.

It is true, mans corrupt Nature cannot bring forth a good thought, to wit, a gracious thought, and that of it selfe, but yet by the helpe of Christ, it may bring forth both knowledge by Tongues, and Tunes by Musick; and that with as good allowance in the New Testament as in the Old. God did as much disallow any flesh to boast in his presence in the old Testament, as in the New, Jer. 9.23, 24. But what cause hath any flesh to boast, either of his spirituall, or common gifts? Seeing both are gifts, and received of God: and if received, why should men boast, as if they had not received them? 1 Cor. 4.7.

‘ Object. 2. To sing with mans melody and meeter, doth not hold forth any spirituall gift of Christ, but onely the art and nature of man: whereas Prayer and Preaching doe hold forth spirituall gifts. And the tuning of Scripture by mans art, it is no gift of Grace, neither doth it redound to the praise of Grace.’

Answ. Though Prayer and Preaching doe hold forth spirit­tuall gifts, yet all the Duties that tend to edification, doe not hold forth spirituall gifts, but some of them common gifts onely. The reading of the Scriptures tendeth to edification, as being it selfe an Ordinance of God, though exposition afterwards be added also, which is another Ordinance, Deut, 31.11, 12, 13. And yet read­ing of the Scriptures is no spirituall gift. Aquila, and Symmachus, and Theodotian, translated the Hebrew Scriptures into Greeke, and yet none of them were endued with spirituall gifts, or at best but common. To say Amen at the end of a publique Prayer, tendeth to edification; and yet Amen may be said without holding forth any spirituall gift.

[Page 60] ‘But that which is ground of your scruple seemeth to be this, that that which is no gift of Grace, how can it redound to the Praise of Grace?’

But the Answer is ready, that such things as helpe either the understanding, or the affection, and are appointed of God for his worship; they do tend to edification, and so to the praise of grace, though they may be performed by a gift of God in Nature or art, without any spirituall gift of Grace: Translation of the Scrip­tures into the Mother-Tongue, and the reading of them in a knowne tongue, doe both of them helpe the understanding: and being appointed of God, they tend to the edification of the people in the Grace of Christ. The translating of the Psalmes into verse, in number, measure, and meeter, and suiting the Ditty with apt Tunes, doe helpe to stirre up the affection: And the singing of Psalmes being appointed of God, they tend to make a gracious melody to the Praise of God and edification of his People. The sound of Aarons Bells, and the blast of the silver Trumpets, and the workmanship of Hiram ▪ the Tyrian in Solomons Temple, did none of them hold forth any spirituall gift of grace: The gift of God in Nature and Art might [...]each them all. Yet all these being appointed by God, the putting forth of these gifts did tend to the edification of the Church of God in the Grace of Christ.

‘ Object. 3. The Meeter of the late Translators, though it come nearer to the Originall, then the former Meeters, yet not so neare as the Prose. They frame their words and sentences more to the Meeter, then the Prose. Yea they sometimes breake the Attri­butes of God, and for the verse sake put Jah for Jehovah: which is a mangling of the word.’

Answ. The meeter and verse of the late Translators, cometh as neare to the words and sence of the Originall▪ as doth the Prose; especially considering they doe withall expresse the holy Art of the Originall Hebrew Poetry, which the Prose doth not attend unto. Neither doe the Translators breake the Attributes of God, when for the verse sake, they put Jah for Jehovah; For both Jah and Jehovah doe hold forth one and the same Attribute of God, even his eternall being. The Evangelists and Apostles give us a patterne of greater changes of the Attributes of God, then that; any yet without breaking of the Attributes of God, and much [Page 61] more without mangling of the word of God. It is an usuall thing with them to translate Jehovah the Lord, Mat. 22.44. with Psal. 110.1. And yet Jehovah holdeth forth his eternall essence, the Lord his Soveraigne Dominion. It were sacrilegious Blasphemy to call this changing either the breaking of Gods Attributes, or the mangling of his word. Besides, its very rare when the Tran­slators doe make any such change of Jah for Jehovah: and to pre­vent all stumbling, either of your selfe, or others at it, I suppose they will helpe it in the next Edition of the Psalmes.

‘ Object. 4. What delight can the Lord take in such Praises of himselfe, where sinfull men, or the Man of sinne hath an hand in making the melody?’

Answ. God delighteth that his will should be obeyed: at least he abhorreth that his will should be disobeyed, though by sinfull men, 1 Sam. 15.22, 23. Since God commandeth all men in di­stresse to call upon him, and all men in their mirth, to sing his Praise, what is mortall sinfull man, (Dust and Ashes) that he should forbid, what God hath commanded? God knoweth how to allow, yea and to reward what is his own: when yet he taketh no pleasure in the sinfull manner of performance of any Dutie. God tooke notice of Ahabs humiliation, and rewarded it with respite of temporall judgements, though he tooke no pleasure in his sinfull hypocrisie, 1 Kings 21.27▪ 28, 29. And yet they that had an hand in making the Melody of the English Psalmes, (whe­ther in old England or New) were men of a better spirit then A­hab. But I can but marveile, why you should put in the man of sinne, as having any hand at all, in making this Melody. For nei­ther the man of sinne (by whom I suppose you meane Antichrist) nor any Antichristian Church have had any hand in turning Da­vids Psalmes into English Songs and Tunes, or are wont to make any Melody in the Singing of them, yea they reject them as Gene­vah Gigs; And they be Cathedrall Priests of an Antichristian spi­rit, that have scoffed at Puritan-Ministers, as calling the People to sing one of Hopkins Jiggs, and so hop into the Pulpit. God keepe all Anti-Psalmists from the like Antichristian Spirit. They that have been in Antichristian Churches can tell you▪ that Popish Churches are not wont to sing Davids Psalmes translated into verse in their own Countrey Meeter, but they onely sing the Prose of [Page 62] Davids Psalmes in Cathedrall Notes. Which how farre your selfe close withall, I leave to your selfe to consider.

CHAP. XI. Of Reading the Psalmes in order to Singing.

THe last scruple remaining in the māner of singing, Concer­neth the order of singing after the Reading of the Psalmes. For it is doubted by some, and concluded by others that reading of the Psalmes is not to be allowed in or­der to singing. We for our parts easily grant, that where all have books and can reade, or else can say the Psalme by heart, it were needlesse there to reade each line of the Psalme before hand in or­der to singing. But if it be granted, which is already proved, that the Psalmes to be ordinarily sung in Publique, are Scripture- Psalmes, and those to be sung by the body of the Congregation. Then to this end it will be a necessary helpe, that the words of the Psalme be openly read before hand, line after line, or two lines together, that so they who want either books or skill to reade, may know what is to be sung, and joyne with the rest in the dutie of singing; It is no unwarrantable invention of man, brought into the wor­ship of God, to make use of such meanes, which the light of Nature teacheth us▪ to be either necessary or convenient helpes, either to the hearing or understanding of what it said in the worship of God. Scaffolds erected in Meeting houses are inventions of men; no expresse precept, nor example in Scripture calleth for them; and yet the light of Nature easily suggesteth it, that they helpe to hearing, and so to edification, in as much as they draw multitudes of people to sit within the Ministers voyce; That which helpeth the very outward sence of hearing, helpeth also knowledge and understanding, and so edification. And therefore no man taketh exceptions at Scaffolds as inventions of men▪ though they be used to helpe forward Gods worship, and spirituall edification; because they are not brought in, nor used for spirituall meanes immediate­ly▪ but remotely, so farre as they are fit to helpe the outward sence of hearing and so understanding. Of like use is reading in order to [Page 63] Singing. It giveth the People to heare, and so to understand, what is to be sung, that so they may joyne with the rest in singing of the Psalme: and by Singing be stirred up to use holy Harmony, both with the Lord and his People.

‘ Object, 1. The Scripture mentioneth no ordinary reading in any Church, but that which is joyned with interpertation.’

Answ. 1. The Scripture doth expresly mention Baruch to have read the word in a Church Assembly, without adjoyning any in­terpretation to it, Jer. 36.6, 7.

Answ. 2. As Preaching, of the word is an Ordinance, so read­ing the word in order to Preaching, is an Ordinance also. In like sort, as singing of Psalmes is an Ordinance, so reading the Psalmes in order to singing, is allowable also.

Answ. 3. It is mentioned in Scripture, that the children of Israel did all joyne in singing the Song of Moses at the Red Sea, Exod. 15.1. Now it is not credible, that they who were bred and brought up in bondage, were brought up to reade. It were much if one of a thousand of them could reade. If most of them could not reade, how could they joyne in singing that Psalme, unlesse some or other read, or pronounced the Psalme to them?

Answ. 4. Though it be true, that the Church of Israel had such an Ordinance amongst them, that after the reading of the Law, or the Prophets, some or other of the Priests or Levites, or Pro­phets, were wont to expound the same to the people, ( Acts 13.15. & 15.21. Neh. 8.7, 8.) yet the very reading of the word it selfe was also an Ordinance, though no Exposition followed, Deut. 31.11, 12, 13. Deut. 27.14. to 26.

‘ Object. 2. The Scripture prescribeth not what Officer shall per­forme this act, to reade the Psalme in order to singing.’

Answ. The Scripture prescribeth this, as it doth many other matters of ordering Gods house, to wit, under generall Rules. It is no where expresly prescribed in Scripture, who shall be the Mouth of the rest in the publique Admonition, or Excommuni­cation of an Offendor; yet by generall Rules, it may easily be col­lected, That publique dispensations of the Church, doe ordinarily pertaine to the publique Officers of the Church. Any of the prea­ching or ruling Elders may warrantably goe before the people, in putting the words of the Psalme into their mouths.

[Page 64] ‘ Object. 3. This reading of the Psalme doth hinder the melody, the understanding, the affection in singing.’

Answ. If a mans prejudice against reading doe not hinder him­selfe, Reading hindreth none of these; not melody, for the Read­ing is not in the art of singing, but in the pause; nor the understand­ing, for it helpeth such as cannot reade, or want Books to under­stand what is to be sung, which otherwise they could hardly per­ceive; nor the affection, for when the melody is not interrupted, and the understanding furthered, the affection is rather helped then hindred; or if it be hindred, lay the fault where it is, rather in a coy, or cold heart, then in a distinct and intelligent Reading.

CHAP. XII. Answering the 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 Propo [...]tions: For it is not alwaies true, that the practise which was used in the Churches immediately after the purest times, is [Page 65] 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 [Page 66] to neglect the use of Davids Psalmes now. During the times o [...] 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 [Page 67] 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 Augustine: but vehemently opposed by one Hilary a Ruler there, because they sang out of a Booke. Hence Augustine turned a Pa­tron for it, forced thereto rather by the importunity of the peo­ple, then of his own accord: as being destitute of weapons out of the word of God for it: and therefore afterwards repented of it, and wished the Custome removed.’

Answ. 1. Tertullians testimony alledged above, doth evidently evince, that the singing of Scripture- Psalmes (and so of Davids was in use in the Church, before Flavianus and The [...]dorus were borne, Apologet. cap. 39. For Tertullian was about 140. yeares be­fore them.

2. The practise brought in by Flavianus and Diodorus, was ra­ther some new fashion of singing Davids Psalmes, then the singing of them. For as Theodoret reporteth it, they were the first that di­vided the Quire of Singers into two sides, and appointed one side of them to answer the other in the singing of them: and used the same at the Monuments of the dead, and that sometimes all the night long. But these inventions savoured rather of superstition, then of pure Primitive Devotion: though they wrought a good effect upon Theodosius, when Flavianus sent those Songs to be sung at his Table, to moderate his wrath against the Citizens of An­tioch; [Page 68] see Theodoret, Hist. Eccles. lib. 2. cap. 24. Zozomen, Hist. Eccles. lib. 7. cap. 23.

3. It is spoken without warrant of Antiquity, that Ambrose and Augustine tooke up the practise of singing Davids Psalmes from Flavianus and Diodorus. For neither did they bring it in, (as was shewen out of Tertullian;) nor is the slacknesse of some Churches in receiving an Ordinance, a just exception against the Ordinance, but rather a just reprehension of their negligence. And so much doth Augustine confesse in his 119 Epistle, chap. 18. ‘Where speak­ing of this practise of singing of Psalmes, though it be, saith he, so usefull to the stirring up of the heart in godlinesse, and to kindle the affection of divine reading: yet the custome of Churches is divers about it, and the most members of the African Churches, Pigriora sunt, have been more sloathfull in receiving it. In so­much that the Donatists doe reprehend us, that wee sing soberly the divine Songs of the Prophets, whereas they inflame their drunkennesse (as it were) by a Trumpet of exhortation to the singing of Psalmes, composed by their own humane wit.’

By which reproofe of the Donatists, it may appeare that the custome of singing Davids Psalmes was in use in the African Chur­ches, and in Millain also of former times; and that the Custome brought into the Church of Millain to keepe the people awake in their night Watches against the Arrian violence, was the singing of Psalmes after the Easterne manner, with more curiosity of Mu­sicke, and one side of the Singers answering another. And of this is Augustine to bee understood in the ninth booke of his Confessi­ons, chap. 7.

4. It is not true, That Augustine became a Patron of singing Davids Psalmes, rather forced to it by the importunity of the peo­ple, then of his owne accord. ‘For hee saith expresly in the same Chapter of the same Epistle; That the practise of singing Psalmes and Hymnes is to be done without doubting, seeing it may be de­fended out of the Scriptures, in which wee find both the Do­ctrines, and Examples, and Precepts of Christ, and of his Apo­stles for it. And the same Augustine in his first Tome and third Rule, (as it is titled) Nolite (saith he) cantare, nisi quod legitis esse cantandum. Quod autem non ita Scriptum est ut cantetur, non cantetur; that is▪ doe not sing but what you reade is to be sung, [Page 69] but that which is not written that it should be sung, let it not be sung. Nor is it true, that Augustine repented, that the cu­stome of singing Davids Psalmes was brought into the Church, or that he wished rather it were taken away.’

For though when hee saw his heart more taken up with the me­lody of the Tune, then with the sweetnesse of the matter, he could have wished the sweetnesse of the melody removed from his owne eares, and from the Church: yet still he would have them sung af­ter the manner of the Church of Alexandria, and Athanasius: And then correcting himselfe; ‘But when J remember, saith he, my Teares which J powred out at the singing of thy Church, in the first restoring of my Faith, and how J am still moved, not with the Song, but with the matter sung, when it is sung with a cleare voyce, and convenient tune or modulation, J doe againe acknowledge the great utility of this Institution.’

And though he doe waver between the perill of delight to the sence, and experiment of wholsomnesse to the soule: yet his scruple was not of the lawfulnesse of singing Davids Psalmes, but partly of the pleasantnesse of the Tunes (which might be more ar­tificiall, then the gravity of the Ordinance required) partly of the expediency thereof to himselfe, till his heart were more spirituall. His writing against Hillarius jubentibus fratribus, doth not argue, he wrote against his will, but by a good call, in defence of singing Davids Psalmes against a man that tooke up any occasion to carp at Gods Ministers, August. Retract. lib. 2. cap. 11.

‘ Object. 4. Besides it is to be noted, that Formes of divine Ser­vice and Letanies begun to be used at the same time, in many places. In the French Churches, and in Constantines Cour [...] and Campe, both himselfe and his Souldiers using a Forme of Pray­er, the Churches (as is wont under Christian Magistrates) grow­ing proud and lazie. At which time they had also their Regular and Canonicall Singers appointed hereunto by Office: The Psalmes composed by private Christians (whom they call Idiots) being interdicted in one and the same Counsell of Laodicea, till at length all was turned into a Pageant in the yeare 666. the fa­tall figure of Antichrist: it being impossible (as it seemeth) that the lively gifts of Gods Spirit in his people, should breath any longer when Formes are once set up in the Church, &c.’

[Page 70] Answ. Though Constantine appointed a forme of Prayer to his Souldiers, ( Euseb. lib. 4. de vit. Constantin. cap. 20.) yet wee doe not reade that hee limited them to the use of it; much lesse that formes of divine Service and Letanies were brought into the Church in his time, nor scarce of an hundred yeares after. Neither were Re­gular and Canonicall Singers brought into the Church in his time. The Councell of Laodicea which allowed them, and interdicted Psalmes composed by divers Christians, was neare about sixty yeares after him.

2. Their forbidding any to sing, but such as were appointed to sing, ( Concil. Laodic. Can. 15.) though they did it to abuse the Peoples abuse of the Psalmes by singing out of Tune; yet their care might better have been bestowed in learning the people to know and keepe the Tune, and in advising such as had lowd and strong voyces, and were skilfull of Song, to have led and kept the people in a decent melody. But otherwise for their prohibiting of singing of Psalmes composed by private men, and the reading of any books in the Church, but the writings of the Prophets and Apostles, as they doe in Canon 59. that so they might establish the reading of Scripture-bookes, and the singing of Scripture- Psalmes. It is so farre from superstition, that it tendeth rather to preferre divine Insti­tutions, above humane Inventions. When they interdicted the Psalmes composed by private Christians, whom they called Idiots, or as we call them in our language, simple fooles. You are not ig­norant that an Idoll in their language signifieth no more but a pri­vate man; and in the same sence the Apostle himselfe useth it, 1 Cor. 14.16. though the Translators turne it unlearned.

Neither doe Formes of Gods Praise stop the breathing of the lively Gifts of Gods Spirit, when the Formes are no other, but such as were indited by the immediate Inspiration of the Holy Ghost; For when the Psalmes of David, and of other holy men of God, were commended to the Church of Israel, and by them were ordi­narily sung in the Temple and elsewhere, would you say it did hin­der the free passage of the breathing of the lively gifts of Gods Spi­rit, either in the Ministery of the Priests, or in the writings and Ser­mons of the Prophets? Surely Elisha found it otherwise, 2 Kings 3.15. and the whole Church of Judah. As for 666 (which you call the fatall figure of Antichrist) judge you in your own soule before the [Page 71] Lord, whether it doe more savour of an Antichristian spirit, for the whole Church to sing the Psalmes of David with one accord, or to sing Te Deum, or some other Anthem devised by a private spirit, one man alone? Sure it is (as we said before) Antichristian Chur­ches doe utterly reject the singing of Davids Psalmes in the Meeter of each Nation in their Mother Tongue, yea and do reproach such Psalmes as Genevah jiggs; so farre are they off from closing with singing of them as an Invention of their own.

‘ Object. 5. Let no man thinke, that the singing of Davids Psalmes is an Ordinance of God, because many Christians have found their affections stirred (as Augustine also did) in the singing of them. This doth not justifie this practise, no more then it doth Preaching by a false calling, because some have found conversion by it: no more then it doth the receiving the seale of the Supper in a false Church, and that with the Idolatrous gesture of knee­ling, because some have found quickning and strengthening Grace therein. For Gods goodnesse many times goeth beyond his Truth.’

Answ. We cannot say, That Gods goodnesse goeth beyond his Truth, though sometime he shew a man mercy out of his way. For we have the truth of Gods word to testifie, that so sometime he doth as Saul found converting grace in going to Damascus to perse­cute the Saints. But this we say, that when God doth thus, he either convinceth a man of the error of his way, before he shew him fa­vour in it, (as he did Saul;) or else the way it selfe, or Dutie is of God, though there be some falling in the circumstance of it. Many of Israel that came to the Passeover in Hezekiahs time in their un­cleannesse, yet they found mercy with the Lord. But it was because the Ordinance and Duty was of God, the failing was onely in the manner of Preparation to it, 2 Chron. 30.18, 19, 20. But if Micah set up an invention of his own in his house, though he may pro­mise himselfe a blessing in some orderly circumstance of it, (as he did Judg. 17.13.) yet let him be sure he shall finde a curse in stead of a blessing, according as God hath exprest it, Deut. 7.26. It is granted and bewailed, that there hath been found some sinfull fail­ings in sundry circumstances of some Ministers callings: And yet because the substance of the calling was of God; many have found saving blessings in attending on their Ministery. And the Lords [Page 72] Supper administred by them being of God, though the gesture in which it was received was corrupt, the Lord was pleased to accept and blesse what was his owne, and to passe by sinnes of ignorance in his people. But can it ever be proved that when any practise of Gods worship hath been but an humane and Antichristian inven­tion, that it hath been neverthelesse blessed with the communicati­on of spirituall affections, and that not seldome and rarely, but frequently and usually; not to one or two Saints, but generally; not to the weakest, but to the strongest Christians? We are verily perswaded no such instance can be given since the world began. God is not wont to honour and blesse the wayes of superstition, with the reward of sincere devotion. But surely God hath deligh­ted to blesse the singing of his holy Psalmes, with gracious and spi­rituall affections, not onely in Augustines time, & in Justine Mar­tyrs before him, but from age to age to his Saints, usually, gene­rally, and abundantly: so that doubtlesse the servants of God de­fraud their soules of much spirituall good, and comfort, who de­fraud themselves of the Fellowship of this Ordinance.

But [...]ere is the misery of the present age, that those Ordinances that men have practised, either without the knowledge of the true grounds thereof, or without the life and sence of the comfort of them, or without the sincere love of them, they have therefore af­terwards in the houre and power of Temptation cast them aside, and so forsaken the holy Institutions of God, to embrace & please themselves in their own imaginations. How much more safe were it, for humble and sincere Christians, to walke in Gods holy feare, and in sence of their own ignorance, infirmities, and temptations, to suspect their own private apprehensions, and humbly to beg a Spirit of Light and Truth, to lead them into all Truth, and meek­ly to cons [...]lt with Brethren without setting up any Idoll or fore­stalled Imag [...]nation in their hearts, before they resolve to runne a by-way, to the griefe and scandall of their Brethren. It is a Pal­sey distemper in a member to be carried with a different motion from the rest of the body: The Lord heale our swervings, and sta­blish us with a Spirit of Truth and Grace in Christ Jesus.