<— Jt*v <. FROM THE LIBRARY OF REV. LOUIS FITZGERALD BENSON, D. D. BEQUEATHED BY HIM TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINARY g«ctloi If 310 Digitized by the Internet Archive in 2013 http://archive.org/details/sinmesOOcott j*> Zachary^imecnJDeborah, Mary \ Elizabeth. or the like : Orfongs immediately indited by feme ferfonall ffirituall gift off&me Officer^ or Member of the Church ? a . Touching the Singers, If voeall finging may be allowed. r i . Whether one for all the reft, the reft ©nely faying »** l fiA Amen ? or the whole Congregation ? Who mufti _ XT , , 11 & c i •> Vfta > S 2# Whether women as well as men, ouaen alone ? 1 ** 2 3* Whether camall sicn and Pagans, as well as L Church-members a*d Chflftians ? B 4. Touch* Singing */ P s a l m b Si 4. T*w&w£*4*i*^ n,/a Meeter fbvifed } fung, cither < 1, In Tunes Invented? C 3. In Order, after the Reading of it ? For the firft' Qucftion, wee lay downe this Conclufion for a Doftrinc of Truth ; That Ringing of Pfalmes with a lively voyce, is An ho'y r Dutjf of Gods JVorfhip new in the dayes of the New Tefia- ment. When we fay, tinging with lively voyce, we fuppofe none will lb farre milcoftttrue us,, as to thinke wee exclude fingino with the heart ; For God is a Spirit : and to worfhip him with the voyce without the Spirit, were but lip-labour : which ( being refted in ) is but loft labour (Ifa.19.13*) or at moft, profited but little, 1 Tim.q.2. But this wee fay, As wee arc to make melody in our hearts, ib with our voycesalfo. In oppofition to this, there be fbmt Anti-pfalmifls, who doe 6ot acknowledge any fwging at all with the voyce in the New Teftamcnt, but ondy fpirituall fon^s of joy and comfort of the heart in the word of Chrift* % 1 . Pr^fefor the Truth. The firfl: proofe for the truth u fallen from the Commandement of the Lord by Paul, who inftru&cth and exhorteth the Epheftans, T* $**{e one to wether in Pfalmes and Hymnes and fpirituall SongsMK**Ti< iavTMs^'tLKiui;£lc*Ephefl.\9. And (bin Col.;. 16. Teaching and admonifhing one another in Pfalmes, Hymnes, &c. which cannot be done without lively voyce. 'Andfbin f Cor. 14. 1 5,1 6. The Apoftle commandcth the Church of Corinth, that fuch asjing in the Church, fheuld not one ly fngtn the Spirit, but with under/landing alfo : that is, not onely with their own underftand- ing ( for all that lung with the Spirit did fo ) but with th* under- finding of the hearers, that fo he that occupied the place of the un- learned, might be edified, and fay,Amen, at fuch giving of thankes. Whence it followeth unavoydably, That finging of Pfalmes is not cnely a making of melody to the Lord with inward grace in the heart, but alio with lively and audible voyce, which is the point in Quefti©n. tc Objett. 1. This place in the Ctrinths maketh nothing to the 4C caule in hand;For thefe Corinthian Plalraes,\vcrc not the Pfalmes t: of David , nor lung by the whole Congregation, muchleflein "Mecter and Tunes defied by men, as ours be ; but they wttc (pi- ^ricuall s GofftLOrdintnce. < v ritual! longs , immediately inipired and endited by tit: Holy "Ghoft, and lung onely by him that received that gift, as the fi Spirit gave him utterance. Anfw. Neither did wee alledge the place, t*> prove the finding c$ Davids Pfalmes , by the whole Congregation in luch like Mec- ter and Tunes as ours be. Thefe poynts doe all of them belong to the other Queftions, which follow to bee handled (God willing) in their place. But to this purpofe wc alledgc the place, That find- ing of Pfalmes in the New Tefiament, is to be difpenfed inChrifti- an l hurches not onely with inward grace in the bean .making melo- dy u the Lord ; but aljo with outward audible lively voyce ; which is the very point in hand, and which this commandment of the A- poftle doth clearcly demonftrate. ? 2. Ob/tt. The Apoftle to the Efhefians and Colojfians, doth iC not lay, Sing ofce to another in Pfalmes,b\xt lpeake or preach one *! to another ; or in other word*, Teach andadm/ : uu> u eOU u W r' d,mnn r r °f dif P enfi ng ". There is nothing held forth in thefinging of it after the uluall manner, but wha* nature and art may atcaine unto. Thereis no eiercifc of any -lE^assa?-.? isin *°^^& « a.Befides as fuch a fiBging is not a gift of Chnft, ft> neither doth it tend to the glory ofChrift. The Church not edified by it : ellc a Pagan finging with us, might edifie the Church " J- From both thele, it appeareth, That fuchnWuwor>A/*,r £«** thedifceour ofChrift , Hi+igSXi&Z ternally no more,then what a carnall man ( a man out of Chriftt , yea a Pagan might cxpreUe. .' Jifai'% Singing of Pfalmesfeoldeth forth as much of Chrift external y, as reading of the Word, or as the bearing of it read or preached or as the falling downe upon our knees in prayer, and laying, j*m*,jn the end of it. Fot though the Word, when it is pubhquely read, ought alfo to be opened after the reading • V et the very reading of it, is it felfean Ordinance, and isnot without a blemngto thefaithfull reader or hearer of it, no more then other Urainances. Or elfe there would be fome Ordinances of God like unto humane Ceremonies, empty and begwarly. Mfw. 2 . Morall duties, even "in Pagim, may edifie the Church as ^/W^jrcproofeof^&wWand & and Singing ef P s a l m b s. and voyce is a morall worfoip, fuch as is written in the hearts o* all men by nature : As to pray in diftrcile, lo when we are mercy, and have cauie of folemnethankefgiving unco God, then to hng Pfalmes, which the Holy Gholt by the Apottle Jtmet approvcth and fan&ifieth, j^w.J.13. Oriuppoic iingmgwith Inftruments were not typicall,but onelyan cxternall iolcmaitic ofworfhip, fitted to the folace of the outward fences of children under age, (iuch as thzlfraelitcs were under the Old Tcrtament/JW.4.1,2, .) yet now in the grpwneagc of the heiresof the New Teftamcnc, iuch extcrnall pompous ioleixinitics arc ceafed, and no external! worfhip refcrved, but Iuch as holdcth forth (implicitie, andgravi- lie ; nor is any voyce now to be heard in the Churclfcof (Jhrift, but fuch as is fignificant and edifying by fignification, ( 1 Or. 14. iQ^l 1,26.) which the voyce of (nftruments is not. jdnfw.q. It is an honour to Chrift, and to his grace, not oncly when we hold forth lpirituall gifts, but alio when weeperforme Chriftian duties. And duties performed in Faith ( without which prayer it fclfe is not accepted ) they goe not without a ipiritua.ll bleffing, though Nature and Art might performe the fame for the outward worke. The Tray ling of the weapons of the Israelites, and their M llitary March, both in filence and Shouting, about the walls of J*w£*,was no greater worke external ly,then carnall men and Pagans might have performed as well as Ifnulites ; but this being done by Ifrtelites in faith and obedience to Gods command., it was mightie through God to caft downe the high and ftroag •walls of Jericho, Jom.tf.i 3. 14,1 5,1 6,20. And the Apottlc look- ing at this and the like Precedents , fettech forth Faith as that which is prevalent and effc&uallin both Tcftameats, howfocver the worke or worfhip be extcrnall, Hcb.i x . jo.In like manner is it with the reading of the Word, and the hearing of it, as alio the filent joyning in Prayer, and concluding it with Amen, though all thelebe fuch duties as Nature and Art may pcrforme the dbitward worke of them : yet when the people of God doe pcrforme the fame in the faith of Chrift, and in the obedience of Gods com- mand, they find a gracious bleffing of God. Yea carnall and pro- phane perfons and Pagans, though they cannot expc& the like bleffing from their empty outfide performances; yet they Ibmetimes tafte more fyvcctne(fe andcftlargcmcttt thcrem,thca flc(n aadbloud couU a Gofptt-Ordinancc. could imagine, i 5ta».io.;,6. Stul joyniflg with the Prophets ia their holy melody found another Spirit coming on him, which alio argucth ( by the way ) that the joyning of prophanc and ear- nail hypocrites in fuch fpirituall iongs, doth not evacuate the blel- (ingot" God to his people, but rather reach forth lbmc fpirituall blcfling, ( though common ) to fuch carfiall hypocrites. «* Otjett. It may be in the old Teftament, fuch an outward wor- c c fhip as Nature and Art could accomplifti, might be allowed and " bletied of God: But now in the New Teftanjent,as God is a Spi- i*$> Hymne together, m the end of the adrainiftration of the Lords Supper^ Mttk.16.3Q* And Ptul and SiUe are laid to have Staging of P s a l m fi s. Jtng a P faint* « the Prifin, lb as the Prsfoners hetrdthem, A£h 1 6. 2 J. Now it infingingthcy had onely /pirituallyrejoyced,and notexpreffed their joy and their long in audible and lively voyce, the Pnibners could not have heard them. The ftrangcr doth no: know ncr meddle with the fpirituall joy of the heart,/* r*. 14.10. VQtjeft.i. The place in Math.%6. Jo. may as well be tran dated ** They pray fed God, as they lung an Hymnc. Anfw. Though the meaning be, they praifed Cod, yet the word implyeth, they praifed God with anHymae; for it is un- proper in that language totranflate the word to Praife ( whether God or man ) but either with a Song, or with a Poeme. It is more probable, than any reafon can wave, that Chrift and his Difciplcs did (hut up the Lords Supper with finging one of their Hebrew pfalmes | as the Jejves were wont to (hut up their Celebration of the Paflcover ( as their own Records tell us ) with fingiflg Pfalme ill. with the five other Pfalmes next following together. But all that I now intend, is tofhew that Chrift and his Ditciples fang together, and therefore with the voyce as well as the heart. * c Objttt.i. They might be faid to fing together, if one alone fang 6C and the reft feid Amen, in theclofc:as men may befaidtopray ci together, where one alone fpeaketh, and the reft content. jinfo.\ . True .• but then one at lea ft fpeaketh with an audible and lively voyce, though the reft doe not. And that's enough to clearethe point in hand, that fingingin theNewTeftamcnt,con- fifteth *not onely in making melody with grace in ,the heart, but alio m finging to the Lord with lively voyce, j4nfvr. 2. If the Difciples did not joyne in finging that Hymne, but onely byfilent confent,they might as well be faid. To have taken the bread, and bleffed it, and broken it, and diftributcd it, ( and lb the wine j ) for all this Chrift did with their filent con- sent. But what Chrift did alone is exprefly recorded, as done by himfdfc : when it Cometh to the finging of the Pfalme, that is re- corded as done by them in the Plurall number,W&r» they hadfung *n ffymne^ they departed into the Mount of : Olives : They that departed into the Mount of Olives, they fung the Plaloie. Now it was not Chrift alone, but the whole eleven Dilciples with him that departed into the Mount of Olives. And therefore it was Chrift with his Difciplti that fufigthc Pfalme together. "Ob\ett.u a GoffeLQrdintnce. 9 " OtjiSt. 3- Againft the proofe from Jills 1 6. 2$. It is not (aid iC (iay fome) that Paul and 5*A*j lung the P [times otDwtd or fC Afcfk, much lefle with Mcetcr and Tunes deviled by men. Had "they lb done, the Prifoneis that heard them might have fung " for the outward difpenfation fech a long of praiie to God, a$ *J well as they. jinfw. Wee doe not alledge this Example of theirs (as hath been olten laid in like cafe betore ) to prove they lang any Pfalmc ofDawd, though it -(land with good rcalon, that they joyning to- gether in f; nging, did rather fing a pialme (or Hymne ) knowne to tbem bcth,then any new Song devifed by either of them; But what Pfalmes are to be lung is another guefHon, which (by the helpe of Chrift) wee fhall lpcake to in the fcquell. Neither doe we al- ledge their Example to prove , they lang in a deviled Meeter or Tune. For themtelves being Hebrew cs, it is likely they fang the Hebrew Songs in the tunes of the San&uary, but that alfo is ano- ther Queftion, of which wc arc to lpeake in his place, when wee come to it. All chat we gather from this place now, is, no more then the words doc plainly hold forth, that they fung an Hymnc to God, not onely with inward melody of grace in their hearts, but alfo with outward melody of the voyce ; for elfc the Prifoncrs could not have heard them . Cf Againft this ; it is of no force to obje& ( as fome doe ) that if u they had fung any of the Pfalmes of David or Jlfaph with aa €( audible voyce, then the other Prilbners alio might have joyned * c wkh them, and have worfhipped ( externally at leaft ) as well * c as they. For the anfwer is plaine and ready : Firft, the Prilbn was in PhiHppi, a City of Macedonia eonfifting partly of a Colony of the Romans^ partly of the Grecians : no J ewes at all are mentioned to be Inhabitants there, much lefle Priloncrs at that time. And for Pagans to joyne in f nging Hebrew Songs . in Hebrew verles and tunes, it feeraeth to be farrc beyond either their skill, or 'devotion. Secondly, fuppofe the Prifoncrs had been Jewes (of which there is no hint at all in the Text.) *nd fuppofe thofe Prifoners heaving the melody ol Paul and Silas, and knowing the Song, had joyaed in the outward fingfflg of it, afid that without any grsCe in their hearts (none of all which things appearc in the ftory) yet fuppofe C all I O S * n i* n g 0/ P -S A L M E S. all this ; fhall the unbelicfe of thole J ewes make the holy worfhip ofthefe Apoftles, and their faith to God, or the faith of God to them, of none effeft ? Paul renounceth and abhorreth fueh carnal! realbnings, %om.^^. Chap. II L Trofounding^ and clearing the third Proofe^ for fing+ ing Pfalmcs with a livc/j*vojc Iia. 5 2.8. with the voyce together (hall they fing.And that is foretold of che times, when the feet oftheMeJfengers of glad ty dings fhal be beau* tiful^whojhallfay untoZionflhy God retgneth.Wh&h /W/explai- neth of the times ofthcGolpel, Rem. 10.14. Pjal.ioo-i. Make a )oyfull noyfe unto the Lord all yee Lands .-and verf.2. Come before his p re fence with fixging. All yee lands^implieth the Nations of the Gentiles, as well as of the Jewes ; which pertaineth to the times of the New Teftament ; So that now all are exhorted to fing before the prefence of God, with a lowdnoyle or voyce. So Pfal.p').! .0 come Jet tufwgunto the Lord ; let us make a]oj- full noyfe to the rock^of our falvation. And ver.Z.Let us make a j*y~- full noyfe unto him with Pfalmes. Which Pialm the Apoftle himfelf mterprcteth to be meant of the times of theGofpeh Which is the more to be obierved , becaufcthe Pfalmift, exhorting to the holy and reverent performance of the ordinary duties of the Sabbath, he mentioneth firft thankefgiving in finging ofPfalmes with a loud voyce, and the Reafbiis thereof, verf. 1 . to j. And then folemne Prayer with the reafons thereof verf. £,7. and then faithfull atten- tion to the preaching of the Word on that day, not hardning their hearts againft it,through unbeliefe, in the end ofver.y. and verf.%. to 1 1 ,7# day if yee will heare his voyce harden not your hearts. kni this day, the Apoftle iilterpreteth to be meant not of the y.th day of reft from the Creation ; nor of the day of reft, wherein Jejhu* gave the people inheritance and jeft in Cmmn ; but of the day of reft a GofteLOrdinance. n reft in the New Teftament , Heb. 4. 3, to 9. Whence the Apoftle inferreth, That there is remaining to us another Sabbatifme, 01; day of reft, now in the dayes of the Gofpel, different from the fc- venth day of reft, kept in regard of Gods reft from the Creation, and different from the day of reft in Jofhuahs time : but the day of reft remaining to us, he declareth to be that day wherein the Lord Jelus enued into his reft. And that was our Lords day, which Da- vid ( lb long before ) foretold ftiould be celebrated with iblemnc Prayer, preaching and hearing the Word, and finging of Pfalmes, and -that with a joyfull noyfe. cc Ob]e£b. i # Though David exhortethall Lands to fing to the * c Lord with a loud noyfe, it doth not appeare wee fliould make * c fuch a manner of loud noyie, as our forme of finging is, no more ' c then fuch a loud noyie, as was made in Davids dayes, with ten ci ftringed lnftrttments ; for fo the Lord was to be pr ailed. I doe ac- "knowledge from thefe Texts, That it is the duty of all thole who " are called to the knowledge of the Truth, when they doe come €i befors-the Lord, not to come before him with forrow and fad- * c nefle, and with a dejefted fpirit, but with a finging • or etfe, they " difhpnour the Lord Jefus, the lpirituall chiefe finger, author of " their new Song . But although this prophecy doth foretell of the " joyfull approaching of the fpiritijall worshippers before the cc Lord ; yec it bindeth them no more to make fuch a noyle, as the u finging bookc teacheth, then the trees are to clap their hands, as ** //^/^Aprophccieth : or as the new Converts are bound to come yvj- f nil noyfe unto him with Pfalme s, to come before his pre fence with faring, VfaU\ 00.1,2 . 8c Pfal.9%A ,*. 12 SWgtHg fl/PsALMES. cc Yea but this bindeth us no more to makeliich a manner of a loud noyle, as our fbrrnc of finging is, then to make iuch a loud "noyle, as was made in Davids dayes, n?//i> tenftringed Infirm cl mints ; for lb the Lord was to be prailed. Anfo. So the Lord was to be praifed ? Praifed with tenfiringed Infiruments : When was he lb to be prailed ? In Davids dayes ? 1 rue : And therefore it was the dutie of all the people in any land, that became Proielytes to the Church otlfrael in the dayes of Da- vid, and during all the time of the Temple worfhip, to come be- fore the Lord, not onely with the loud noyte of finging Pfalmes, but of playing wkh Inftruments. But after the dayes, not onely of David y but of the Temple, and thatworfhip bepaft, in the day when our Jehovah (the Lord Jefus) hathentrcd into his reft, in the day of our Lord, when he commandeth us not to harden our hearts, but tohcare his voyee, to fall downe and worftrip beferc Jhim in prayer, ( both which are to be performed every Lords day ) he then commandeth us to come andfing unto the Lord, to maks * joy f nil nojfe to the rockjof our falvattom, and to make a \oyfnll myfe unto him with Pfalmes, Plal.9 j .1 ,2. Here is now no mention of making a joyfull noyle with Inftruments, but with Pfalmes. And therefore the making a joyfull noyle with Pfalmes doth ftill con- tinue, even on our Lords dayes: when making a joyfull noyle with Inftruments continued! not, but is laid downe in filence:iave onely fofarre as it is kept alive in the antitype,theaffe$ionsofour hearts ( our Praecordia) making melody with the longs and profeffions of our lips, and with the gracious and peaceable convcrfation of our lives. Ce When you acknowledge it to be the datie of iuch as arc called "to the knowledge of the Truth, to come before the Lord, not "with forrow atidladnetfe, and with a deje&ed t ipint, butjwith What finging doe you means ? If you mcane onely the gracious rcjoycing of the heart, that indeed, though it be requifite to avoyd hypocrific, yet it is notcompleate to reach the full extent of the dutie, the dutie of making a jyfullnoyfe with Pfalmes. Our chief: Singer (cf whom you fpeakc,)when he let the Lord, and his own death and refurre&ion oeforc his, face, (which he was to under- goc for our fakes ) he was not onely glad in his heart, but his glory a Gofpei-Ordinance. 13 alfo ( that is, his tongue ) rcjoyced in finging a P Jaime at his laft Supper, PfaL 1 6.8,9. with Math .26 .-$o. And therefore it will be adiicord from the pra&ifcof our chief* Singer, and lb a difho- fiour to him, if our hearts fing with joy, but our glory ( to without tongues ) be mute with filence. Say not then, as you doe ; " We are no more bound to make a loud noyfe with our voyces, "then the trees are to clap their hands, (as //i/^prophecieth ) "or then the new Converts were to come with externall finging iC of Pfalmes fffi.5 1 .1 1 . For in lb faying, you will notavoyde the authoritie of the Commandement, nor the nccetfitic of that dutie of finging. For when God redeemed his people out of the Captivitie of Babel, not onely their hearts ( the hearts of them who were returning to Zi- *w)were filled with rejoycing,but even their tongues alio with finging, P/i/.iatf.i,*. And though the Trees cannot be faid ia proper ipcech to clap their hands, ( tor they have no hands to clap ) yet common fenfewilleafily tell you^, that there is a Mataphor ei- ther in clapping of hands, or in the trees. If trees be taken proper- ly, then clapping of hands is put (by a Metaphor) for the flou- tifhing fiuitfulneffe of the trees of the field, which ( by the blefimg of God ) is wont to follow the profpentie of the Church, in fuch aboundance, that their boughes and branches fhall clap anddafh thcmfclves and their fruite one upon another, whereby (as by hands) they reach forth refrefhing and food to the children of the Church. But if Trees be put by a Metaphor for trees of righteoul- nefie,(as the Saints avclo called, Ifa.6 1,3.) ' tken they (hall clap their hands, andfhout for \oy. and fing aloud, ( expreffing externall fignes of comfort ) to behold and confider the wonderful 7 gwdneffc of the Lord, to thcmfclves andtheir brethren.And fo in the lame verfe, Jfai.- !•' $• ^Heicccnd (Tucftion about fihging o£V&\mts,cencerntth ^ -r ^SL t ^ )e matter of the Pfalmes to be fang \ for theie be ibme efyah, Hairacttck&nd Zacharjr, Hannah avid Debo- rah, Mary and Elizabeth , and the like. 2. Weegtaotalfb, that any private Chriftian, who hath a gift to fhtme a fpirituall Song.;may both frame it , and fing it private- ly tor his own private comfort, and remembrance of fome ipeciail benefit, oi deliverance : Nor dee we forbid the private uie of an Ififtrumcnt of Mufick therewithal! ; So that attention to the In- ftrument, doe not divert the heart from attention to the matter of the Song. Neither doe wedeny but that in the publique thanke/givings of the Church, if the Lord fhould furniih any of the members of the Church with a Spintuall gift to compoie a Pfalme upon any fpecicll occafion, hee may lawfully be allowed to fing it before the Church, and the reft hearing it, and approving it, may goe along with him in Spirit 3 and fay Air en to it. When Ckrifl afcended up on „ -powr cles, Healing, Tongues, Pfalmes. And the Churches were willing, when they faw fuch fpeciall gifts of the Spirit powred out,to make uie of them, as occafion ferved. Whence it was, that fundry of the mem- j g Singing ^f P S A L M E S, members of the Church of Corinth, as they had received a gift of plalmes and tongues from the Lord Jefus, ib they had allowance \ from the Church to imploy their gifts to the publiquc edification of the Church. But as fuch gifts now are not ordinarily beftowed, (which were at ftrft given chiefly for admiration and conrictioa of Infidels, i Cor. 1 4. u. ) fo we would not call upon men now, to preferre their ordinary common gift , as more fit for the pub- lique edifying of the Church, before the extraordinary gifts of the holy men of God in Scripture , who by the Spirit were guided to prepare (pirituall fongs, iintableto all the conditions andaffe&i- ons and temptations of the Church and people of God in all ages. So then the ^ueftion is, whether the Pfalmes ofDavid,md Afaph^ and fuch other Hymnes and fpirituall Songs endited by the Pro- phets, and recorded in Scripture , be appointed by God , to be or- dinarily fung in Chriftian Churches, or whether laying afide Scripture-Songs, we are to fing onely fuch fpirituall $ongs,as (hall be endited by the perfonall ( but ordinary ) gifts of any ordinary Officer or member of the Church ? The former wee hold to be the Truth, others the latter. The Reafons of our Faith and Pra&ife, are thefe : 1. Taken from the Commandement, or exhortation oftheA- poftle,£^/.5.i9- Be you filled with the Spirit (laith \\t)fpe*king to your f elves (that is, one to another) in Pfalmes and Hymnes and f yir it ual Songs, finging and making melody in your harts to theLord. To the like purpole is hisComandement and exhortation to the Co- lojfians ,Chap. 3 .ver.i 6. Let the wwd ofChrifi dwell in yon richly , in all w if dome, teaching and admonifhing one another Jn Pfalmes and Hymnes and fpirituall Songs , finging with grace in your hearts to the LordJn both which places,as the Apoftle exhorteth us tofino* ing, fo he inftruð us what the matter of our Song fhould be to wit, *Pfa?mes, Hymnes, and fpirituall Songs ; Now tho'c three be the very Tides of the Songs of David, as they are delivered to us by cite Holy Ghoft himlelfe ; fome of them are called CZPllDTa* that %Pfdmesfom£ u^D'V^nrT that \sjlymnts; fome C3H f ^ t}&\:\s >Songs fpirituall ^ongs. Now what rcafon can be given why the A^poftle fhould dire& us in our finging to'the very titles ot T5a- £#£.2^ u Objects The Pfalmes here committed to the fpiritflallSiftgcrs X> c; to 1 8 Singing o/Pjaimes. cc tobc lung, are the words of Chrift, which are to dwell richly (f in us,C* /.3.1 6. But the *P [times dedicated to the ibnaes of Corah, cc were the words of David and Afaph. And lb the Holy Ghoft * c callcth them. Not but that the words fpoken by the mouth #f cc David and Afaph, where the words of Cjanft, but that the words "which are to be the fpirituall fongs of the Saints, wherein they £ ipake, and pciincdthcoi by the Spirit of Chrift, it was afmfulldefe6t in them, but not in the word it fclfc. nor in the godly Singers of the Tem- ple, ( fuch as Jitman x and Jednthm, and others ) who were fpiri- tuall, and holy men, and iang them with mclcdy it* their hearts, as well as in their yoyecs. And it will be alike finfull defeft in the New Teftafnent, in fuch as fing the Pfalmes of David, to fing them without ibrnc meafure of the Spirit of David. For the Apoftic ex- prefly requireth, that wee fhouldfing with grace in our hearts. But if the words of David and Afaph, be the words of Chrift, and be fung of the Church, with grace ih the heart, wee demand whe- ther this aft of the Church,be not an acl of Faith, and of the obe- dcinceof Fnith to the word of Chrift, in that Text of the Ap- poftle? Anfw. 2. It is an unfafe aad unfavoury exprcflion, to fpealce of the words of David and Afaph, as if they were oncly the words of Chrift in the mouths of fpirituall Singers. For if they were not the words of Chrift in the mouths of carnall Singers alio, theft the holy Scriptures were not the word of Chrift, if they be read by a carnall reader. So the unbeliefe of man (hall make the faith of God of none efireft ; yea the word of God, not to be the word of God. Anfw. 3. Let it be confidered in thefearc of God, whether the Words of David and Afapkfunz, rath grace in the heart unto (Sod, be a GofpeLOrdinance. f 9 bsnoc as truly and properly (in the Apoftles fence ) the word of Chrift, as any Song cnditcd by the private gift of any Sainn of God now living ? If to;, c hen the Apoftle cncouragcch us to fing the Pfalmes oi David and Afapb with their Spirit : If not,then there be Chriftians now, that are carried by ajnore infallible Spirit, then the Prophets were in old time. And yet Paul fpeakcth of the Saints now,as led by the Spirt of God, Rom.%.14. But J**/vr fpeaketh of the Prophets then , as carried (ffftf/uc ro? ) by the Holy Ghoft, 2 Pet. 1 . xi. Which putteth this difference, that fuch as are led by the Spirit may erre ; but fiich as are carried by the Spirit, arc carried atid lifted above thcmlelves by the Holy ©hoft, and cannot errc : and fo was David and Afafh. 4. Though the words of Chrift be the Goipel, yet the words of David *vc not to befhut out of theGofpel ;for thcGoipcl was preached to Ifrael, when David and the other Prophets were preached, yea and lbme parts oiMofes alfb, Heb.^.2. Job.^.$6. " Objeft.3. But if the Apoftle had intended to commend to the « Churches the finging of the Pfalmes and Hymnes and Jpirit nail " S**[s of D avid znd Afaph, what need was therefor him to cx- « c hort either the Efhejiansto be fit lid with the Sprit, or the Gelof- u Jians, to have the word of thrifi dwell richly in them, for fuch a * c icrvice?For any Imall mcafure of the Spirit,and of the Word,will « c fuffice to fing the Pfalmes of David and Afaph, ift their words, " and in the meeter and tunes accuftomed. But to invent new lpi- ^ rituall Songs, fit to teach and admonifh the Church, would re- < c quire a full meafure of the Spirit, and a rich treafure of the word "to dwell in us. And therefore Paul biddeth the E^he flans, to be "fiStd with the Spirit, \n finging the fpirituall fongs of the New '< Teftamcat, as drunkards are filled with wine, and in the ftrength 6C and fpirits of their wine, invent and fing their wanton Sonnets, Anfr*. I . Paul did exhort them to be filled with the Spirit, as drunkards fee with wine, not that they might invent^ and fing fpi- rituall Songs, as drunkards doe wanton Sonnets; for neither doe drunkards filled with wine^ ufually invent Sonnets,but fiag fuch as they learned before when they were fbber ; nordath the Apoftle; Ipeake of inventing Sengs at all. either wanton Songs by drun- kards 3 or fpirituall Songs by the faithful! ; but oftely to be filled ^iththc Spirit, as drunkards be with wi&c, thatfo they might at P a yoyd 2 Singing o/Psalmes. royd the riotous and exceffive mirth of Drunkards, and employ and improve their holy mirth and joy, to the finging Pfalmes and Hymnes and Jpiritnall Sengs , for their own mutuall edification and conlblation, and for holy thankelgiying and praife unto the Lord. Anfw. 2. Though it doe not require fuch a full meafurc of the Spirit, nor rich portion of the Word dwelling in us y to fing a P Jaime invented and penned to our hands : yet a full and rich mea- iure of the Word and Spirit will be aeedfull to performe all thofe duties^which the Apoftle in thole Texts callethfor.For the Apoftle calleth to the improvement, as of the whole word of Chrift, umo the teaching and admonifhing of one another, fo oh\\t Pfalmes y not onely unto thoic two heads, but alio befides thofe, unto a fur- ther third end, to wit, unto the finging of them unto Gods praife* Now to be able to improve the whole word of God to thefe two fpirituall ends, and the Pfalmes to ail thofe three fpiricuall ends doth require a full and rich meaiiireboth of Spirit and Word to dwell in us. Anfw^. It will require a full and rich mealure both of fPfcri and Sprit to dwell in m,to dire& and appoint a fit Pfalme, ( out of the Bookc of Pfalmes ) fuitable to the prefent occasions offin^in* to Gods praiie, and to the inftm&ion and admonition of the Church, according to ths prefent eftate of their afte&ions,, or af- flictions, their conlblation, or convention in hand. jinfw. 4. It will require a fuller and richer mealure of the Word and Spirit to dwell in us-, then a carnall heart would imagine even to utter a Song with ilich grace in the heart, as might make melo- dy to the Lord ; It requires a good mealure of the indwelling Spi- rit, and word of God to pray in the Spirit ; but much more to fing in the Spirit, wherein our lenles delighted with the melody are ap: to fteale away our hearts from fpirituall fervency. Deborah fouud her heart dull to be awakened, lb much as to utter the long, which fhee had prepared by the Spirit for her and Barak^ to fing together, ]ndg.%.\ 2 . Awake, Awake, (faith fhec) Aw*k*, Awake Deborah, Htter afong 7 that fourefold ingemination, Awake , Awake , Awake, -Awake, utter a fong y argueth in the beft of Gods fervants, a deepe drowfmefTe of lpirit, when wcefhould come to utter a fpirituall Song fpiritually : like as that fourfold ingemination tp the Church of a Gtff el-Ordinance. a I ofHierufa/em, to Returne, Returne , Return, Retttrne y C*nt.6.i 3 . argucth a de-'pe andftrong averfeneflc of the Spirit of the Jewcs unto ConYcriion, and returning to the Lord. "Object.^ The Apoftlc calleth the whole word of Chriit dwel- c < ling in \is,Pfalmes and Hymnes andfpirituall Songs y neither dotk cc he limit us to one Prophet more then to another,unlefie you will €C fay, that the words ofChriftin theGofpel or which was pro- c: phecied by the reft of the Prophets, were not ipirituall longs ; "But the Apoftlecalleth them all Pfalmes and Hymnes andjpi- cc ntnall Songs, as well as Davids, if they dwell in the heart. For cc the w r ords ofChrift there, ( to wit, in the heart ) are ibngs for the * f Spirit, or elie,they are no longs to any man. Therefore as yet, to cc fing the Prophecies of David after our common manner 5 is no €f worfhip commanded or taught us in holy Writ, * Anfw. 1 . It is a groundlefle Aflert'ion to fay, that Paul called the whole word of God dwelling in us, Pfalmes and Hymns s and hirituall Songs. For why then fhould the Holy Ghoft give that {tyle and Title of Pfalmes and Hymnes and fair ttuall Songs onely to the Booke of pfalmes, an J to none elfe of all of the Bookes of the Prophets or Apoftles. Again :, if Paul called the words of all the Prophets, Pfalmes and Hjmnes and fpirttuall Songs, why then did not the Prophets in their own language pen them with muficall accents, as well as the Pfalmes of David and Afaph ? Befides, if the words of all the Prophets were ipirituall Songs, why then did the Prophets themfelves finde the Bookes of their own Prophecies bitter is their bellies ? Rev. 1 o. 1 0. There be many words of the Prophets, that are. more fit matter for humiliation and mourning before the Lord, then fit to be lung as fyirituall fngs unto the Lord. Butiuppoie there be many words ofChnft, and ot his Prophets, that are fit matter for Ipirituall re joycing ( as in- deed all the Doctrines andprotnifes of Grace be) yet what war- rant have, wee to fmgthcm, as in fomc CathedrallCliurches and Colledges, the Bible-Clerks doe ling their Chapters out of the old and New Teftament ? Anfw. 2- Whether the words ofChrift in the Gofpel, or in the Prophets,be Spiritual! Songs or no, yet if the Pfalmes of David be alfothe words of Chrift, if they likewile dwell in our hearts, and if they beJpiritHall Swgs too, then it vali una yoydably follow, D 3 That 2 2 Ringing */ P $ a l m b s. That the lame word of the Apoftle that commanded us to far Vf dimes and Hymnes and fpiritnall Songs, commandcth us alio to fingthe Vfalmes of David and Afafh unto the Lord^ unlcflc you will lay that the ?falmes of David and Afaph,( though dwelling in the heart,} are neither Pfalmes, nor Hymnes, nor hirituall £#*£.r,hQwibcver the Holy Ghoft entitle them byiuch names .Ho a' cc then can you lay, that to fing rhe Prophecies of David, doth not Cc yet appeare to be a woifhip ofGod commanded or taughc in holy writ ? As for our common manner of Zinging of them,, wee fhall hayc occafion to fpeake to that hereafter. * ' OtfiSt. 5 . Davids Pfalmes confidered,nct as Scriptures divinely " inipired, but as fpirituall Songs leerae to be appropriated to the " Tcmple-worfhip, i . Becaufe they are appointed to be fu$g by thcn it will argue prayer to be a typical! and Temple worfliip, becauie prayer in the Temple was offered with Incenfe, and fo with the Temple and with the Incenfe to be abolished. He that will make the Ffalmes of David ( as they arc fongs ) to be types ofthe ipirituall fongs of the New Teftament, and therefore now the finging of them co be aboliftied. He plight as well fay (withM*. &mnh) that the Let- ters in the Scriptures ofthe old Teftament, were typicall, ( typing out the Law written in our hcans ) and lb abolifh all reading of the holy Scriptures now in the dayes ofthe New leftamcnt. 4. As it hath been (hewed above, that finging of Pfalmt* with lively YOyce, is not a ceremonial 1 but a morall dutie, and lb conti- nued now in the diyes ofthe NewT*ftament;(o it may be as tru- ly laid, that the fingingof I^/W/Pfalmcs., and other Scriptuie- fon?s. 2A &* n & tn & °f P S A L M E S# longs, is in like fort not a ccremoniall but a moral 1 dutic ; and Co of like continuance in the New Teilamcnt.The Pfalmes of t)avid, and Afaph, and the reft, arc as full of holy and lively, fpirituall, andevangelicall meditations, and affeftions, Inftruments 3 praycrs, and praiies, as any that we can expeft to be endited by any Officer: or member of the Chriftian Churches now. Yea it is to be feared that the Pfalmes compiled by the devouteft Chriftians now^would fall fbort of thole of David and Afaph, in lpint and life.How then can we make the Pfalmes ei David and Afaph^ cerermmiall types of the fpirftuall fongs of the fakkfull in the New 7eftatne?n y when as types are wont to be more carnally and worldly, and literal!, and lefle fpirituall and Hvely,then the antitypes ? But here the anti- types are leflfe fpirituall and lively then the types. 5. As for that other Reafon taken from the pra&ife ofChnft, cc and his Apoflles, who in their writings never ufed the Pfalmes of €€ . David tov ipirituall longs as the writings of Mofes & other Pro- ff phecsfor inftru&ion and illuftration ; this is of as fmall force as the former. For i . Writings arc not a place or feafon for the ufe of jpiri- tuall fings. Pfalmes are to be ufed for ibngs in Church Affemblies, and private Soliloqucs and Conferences, not in Writings : And vet To farre :.s Pfalmes may be ufed foxfings in writing, Paul lb ufed tlaem in his Epiftles written to the Fphefians and Coloffians , where he inftruð horh Ciuirches^ snd in them all others tofing thefe Pfalmes and Plymnes and jpirnuall & ongs. Amongft which theie Pfalmes of David ;>nd Afipk, if they be not principally intended, yet finely they arc plainly included, orellethey are neither the word of Chrift,, nor are they Pfalmes and Hjmnes and fpirituall Songs. 2 . It is not credible, that Chrift never ufed the Pfalmes of Da- vid and Afaph fox fpirituall Songs , For the ufe of thole Pfalmes for Songs yWZ* doubtleflc a part ofGods worfhip whileft theTemple flood And if Chrift had neglected any part of chat worftiip,which was then in force, how then did bitnielfc fay, That it became him to fulfil all right eoufnefle ? Mat. 5.1 J. Befides, pany things Jefus did and laid ( and Co did the Apo- ftles ) which are not written in theGofpel, nor Acts nor Epifiles, Jch.zi.2]. Arid vet this is faid.thathc with his Dilciplesjii;ng an a Gcfpel-Ordinanee* 35 an Hymne, Mat .16 .30. And Hymnes is the generall title for the whole Boeke of PJalmes ; For though it 6c tranflated, The Books ofPfalrnes y yet every one that knowcth that language, knoweth the word is, The Books ofHjmnes ; So that looke, as when in ordinary fj eech wc fay, They fung a Pfalme y we meane one of the 7/almes of Davtd or Afefb y ( unlcflfe fome other be named ) be- cauie fuch are wont to be lung in ordinary ufe; So when the Evangclifts fay, Chrift and his Difciples liingan Hymne, the people of God would not eafily undcrftand any other butone or more of Davids Hymnes y bzczufe fuch were wont to be the ordinary ibngs uied in the worfhip of God. And i'urely ifChrift and his Dilciples had lung any other Hymne, then cne of thefe Pfahnes of David and dfafh, which were wont to be fufig in their Temples and Synagrgues,the Evangelifts who are wont to record farre lefTe matters in things which pcrtaine to Gods \vorfhip,they would not have omitted the fubftituting of an Hymne endued for this Ipeciall cccafion, in ftead of the Hymnes wont to be fung in the end of the Pafleovcr. The like may be faid of Taut and Si/as y \\ho are recorded ( Atts 1 6.25,) to have fang an Hymne to God, (for Ibis thevvord;) where commen underftanding would take it for one or more of the Hymnes of David or Afyh. and not any other new invented fpirituall long, unkflelbme hint in the Text might carry us from the ordinary meaning and ufe of the word amongft the people of God. " Ob : e7k.fi. Wee are called upon by Davidhlmfclfc to ling Neve "iS'wfjj^Plal.p'S.i. and oft elfewherc, and fuch as had gifts then a vifed rhem for crediting and fingifignew longs, as Afayh, Heman, c€ Ethan, S:c.The foure Beafts, Rev.^.g. and the 144000 followers c ' of the Larnbedid firga new Seng ; as did they alio, who had i%* Daily mercies arc to him new mercies, Lam. i .23.&C. Duties of Humiliation, which have been of anci- ent pracUle in the Church, are to him, as New wine.But to an old andcarnall heart, that lieth under the (late of vanitie and corrup- tion of nature, there is nothing new, no new thing under the Sun, Ecclef.1.9. 2. Davids exhortation to fing a New Song, pertained to them in the old Teftament, as well as to u$ in the New. And yet they upon new occafions fang the old Songs ofDavid^tid that with, accep- tance, x Chron.% .1 3.2 Chrw.io .2 1 . Ez,ra 3.11. 3. Idfaph, Heman, and Ethan, were men indued with an infalli- ble meaiure of a Spirit of Prophecy, in enditing thole PJalmes, which the Church otlfrael received from them. Give us the like men with the like gifts.and we (hall receive and fing their Pfalmes, as the Church oi'Ifrael did the other. 4. The places objc&edout of the Revelation, admit a further anfwer, though the former might iervc ; the new Song mentioned R*v.$.9,io.miLy cither be undciftood metonymically for a Dopfo- logy or Thankeigiving, which the Saints in the Church fhould give to Chrift upytx.%. Andiurely the matter cfMofes Song,(Exod.i$.) might juftly yceld fit matter for the like Doxology( or thankefgiving)upon the like cccafion : As the like did fall out in the yeare 88. Rome being fpiritusll j£gypt, Rev. 1 1 . 8 . And the Pope with his Prelates re- iembllng Pharaoh 'with his Task-maftcrs, and the Spanifh Armada marching forth with the like pride and fury, to bring us bicke to the ^Egyptian bondage ; and the Redemption from them all be- ing alke miraculous; upon which miraculous deliverance, not onely the matter ciMofes Song, but tie very words alfo were then fitly u fed, andllvll maybe for a ipirituall Song of thankeigiving unto the Lord, both for that and the like deliverances. And as for the Song of the Lambt, which thofe that had vi&ory GVcrtheBeaftdid/#£.!iu*elyall thofeSons;s otDavid. which Cele- brate either Ins own deliverances from 5Vr#/, or the deliverance of the Church from -/Egypt , or Babylon , or from other enemies, may juftly own and beare that Title. For when D^/Wicknow* ledgeth and profeffeth. that in his S%ngs y the Spirit of the Lord ipake by him, aiad thatliis word was in his tongue, ( 1 Sam»t%^ • ) E 2 What Singing of P s a l m e s. What Spirit of the Lord was that, but the Spirit ofche Lord Je- fus? And what arc then Inch Songs, tut the Songs of the Lambe y through whole Redemption the Church and Saints enjoy all their deliverances ? And i'urely,fA* Song of the Lambe, recorded ( in ito/*/.i 5.3,4.) feemedi evidently to point at fundry P fames of David, out of which it was compiled and eolle&ed, and which therefore were luitablc and fit to be lung u^on occafion of their victory over the Bcaft, elpecially with refpeifc and reference to thole (peciall fentences, which were fetched from thence, though wkhfome fmall variation, iiichas is wont to be found in all the Scriptures of the NcwTeftamcnt, quotcdout of the old. Rev. if. $. Great and marvellous are thy mrkjy LordGod Almigh- tie. Pfal.8<5.io. Thou art great, and doe ft • wondretu things, thou art God alone. Vcr.8. Among the Gods, there is none tiks unto thee^nor any worlds lily thy works. Pfal.111.2. The works of the Lerd are great. Ver.4. AndWonderfull. Ver.7. The works of his hand are truth and judgement. Plal.71.22. O thou Holy One of ff- rael. Pfal.Gtf.9. All Nations whom thou haft made, (hall come and worfhtp before thee, Lord and glorifie thy Name. Pfal.g.x tf . The Lord is known* by the Judgement which he executeth. Pfal.64.9. All men Jhallfeare and fhall declare the worke of God ; For theyjhall wifely conftder efhis do- ings. In as much therefore- as thefe who got the vi&ory over the fieaft, are laid to have fang the Song of the lamfo, and this Song of the Juft and true are thy wayer$ Thou King of Saints \nd ver. 4. Thou one ly art Hoi]. Who fhall not fear e thee, O Lord, and glorifie thy Name ?For all Nations fhall come and worjJjip be- fore thee. For thy Judgements aremadi mmifeft. a Gofpel-Ordinaace. 29 thi Lambt isexprefly fetched from lcverall wordsofpraileto the Lambc, in fevcrall Vfalmes of David ; One of theic two things ( if not both ) will from hence jwftly be deduced. I . Either this. That any of thole Vfalmes of 'David may be lung to the praifc of the Lambc, out of which thole words ofprai!e arc fetched ( as when the people of God are laid to have praifed God with fuch a word in a Pfalmc, it is meant they fung the whole Ffalme\ as,i Cfcr**.y.i 3.86*0.1 i.E^r*. j, 11.) all of them point- ing at V faint* 1 ?6. Or elle lecondly, That it may be lawfull upon lpeciall and ex- traordinary occafions, to compile zjpirituall Song out of Davids words ofpraiie difpertedin ieveuliPfalmis of David, and other pfalmifts in Scripture, and tofing them,compofcd together as a uptime ok praife unto the Lord. And both theic willingly ad- mit : Forthefe areftilithc divine Meditations, and fpirituall ex~ preflions of the holy menaf God in Scripture, which God hath prepared for the letting forth of his own glory. f CbytUtq. AstheApoftlc writing to Timothy about Prayer ift cc generally and preicribing no forme of prayer , it is therefore c< juftly argBed, that wc are to ufe no let formes of Prayer at all : < c So the fame Apoftle exhorting the Churches to fmg,and not let him adminifter and difpenfe it, according to the Text alledged, 1 Pet. 4 .1 o . But yet in Chrifts way> every private gift is not fit for publique Adminiftration ; nor every publiquc gift fit to be adminiflrcd to the (houldrusg out of a greater gift then it iclfe. . Anfw. J . If fuch as want the experience of iiich a gift of fpirl- dull Poetry in thcmfelvcs, fliould 6e encouraged to cxpeft it from the promife of powring out the Spirit on all flefh in the dayes of the Goipel, ( AEls 2. 1 7.) they might as well lookc for the gifts of tongues, and healing, and miracles. For it is the fame Spirit (though not the fame meafure ) which is there promifed to be powred out upon all flefh ; Let every man adminifter the gifts of the Spirit, according to the meafure which he hath received within his own line. " 0b)t3. 10. But the Lord is as full of the Spirit now to helpe us u to enditc Pf*lmcs y as in the dayes ofDsvid and Afrpk. And it " ftemcth a difhonour to Chrift, to dilpenfe his word by read- * ing and fi nging, without the exercife of the glorious and va* * f rious Adminiftrations of the Ipirituall gifts of the JVJnr T$flt- went. Anfw. 1. The Lord is as full of tiie Spirit now, and as able to furnifh us with a Prophetical! Spirit now toendite Propheticall Scriptures, as he did furftifti the Prophets in the old T$(tamcnt m But yet God thought it no difhonour to Chrift to leave us the Scriptures of the old Prophets for our edification in the New Tefid- ment, as well as in the eld. It is the fame Spirit of the fame Chrift that jpakc by the Prophets of the old Teflament, and fpeakcth in the Saints of the New. And it is no dishonour to Chrift to dif- penfehis word, and to guide thebody of his Church, as well by the unity of the fame Spirit, as bv the variety of the divers gifts of the Spirit now . And though we dee not exercife the glorious and various Adminiftraticns of the fpirituall gifts of the NewTcfia- mext, m the enditing of New Tjtlmes, no more then in the endi- ting of new Scriptures. Yet wee can neither jing the old Pfalmes of Mtvid, nor read tic eld Scriptures of the Prophets acceptably to God, nor comfortably to our felves without the exerciie of the gracious and various fpirituall gifts of the New Ttftament. 2^ Singing o/Pialmes, " Objett.il.VTcc havecxamples in the New Tt (lament, of cxcuci- "fing perfonall gifts, as well in (inging,as in praying and Pro- "phecying, i Cor. 14. Which Epiftle is dircfted to ail the Saints, as well as °f fi n g in g ? Yet nevcrtheleffe the Apoftles and Pro- jhetshad an extraordinary gift of Prayer and Prophecying : and ib had thofe Corinthians alio an extraordinary gift (though in leffe meafure ) of Praying and Prophecying and Singing alfo. It is not credible that he who wonld have new wine put into new Bottles, would powre forth ordinary and common matters in new Tongues, and lb raile extraordinary cxpc&ation of ordi- nary things. utnfw.i* It is an uncouth companion, to make no more diffe- rence between finging Pfalmes and Propheey, then between Poetry andProfc. In Prophecy we open the Scriptures and Counfcls of God : in Tfalmes we epen the Couniels and thankefgivings of our own hearts ; In Pfalmes we fing to glorifie God ; in Prophecy we fpcake to edifie men ; you might with farremore realbn and coft- gruitic have laid, That Prayer and finging Pfalmes differ no other- wife then Poetry and Proic. And yet there is more difference even between them, then fo, as the Apoftle James noteth, James jinfr.i. When you fay, that if the finging in the Church of cc Corinth was extraordinary, then wee have no warrant for out cc publick ordinary finging in the AVw Teftament from any exam- ple.- Neither doth the Argument follow, nor if it did, is it of any force. For though this example of finging in. the Church of Ce- rinthwzs extraordinary : yet that fingirvg of Chrift and hisDifci- pics at the la ft Supper was ordinary, AfatAG.^o. And though there were no example ofpuhlique ordinary Singing intheAfov Teftament, yet it is enough that there is a precept of publique ordi- nary Singing given to the Churches, both of the Ephe flans, and of She Colbjjians , Eph. 5 . x 9 .Colof. 3.16. And what the Spirit fpeak- eth to thofe Churches, it fpeaketh to all, F * CHAP. 2 5 Singing of P t a l m i $ # C h a p. VI. ^rofwnding & feeond and third Argument fir the fwgi*g of Davids Pfdmes. |^!jt!^Aving thus (bythehelpc of Chrift) cleared the firft *** H ^Argumcat,for the Singing of 2)4^/^Pialnies,andfuch g* ^ like Scripture-P/4/tf**/; Let us now proceed to a feeond 9 i ? I ? i $ Kvg\Amcnt y taksnfrom the end and ufe of the Pfalmes of David. ThcVfalmes of David and Afaph^ad the like,were writ- ten for z threefold cnd,as we fee expreffedby theApoftle,C*/.3.i5. r i . For Inftru&ion, on Teaching, towitx*. For Admonition, 2 3 . For fiftging Praife and Thankefgiving to the Lord. Now if the Plalmcs of David, andthcliko, were written (as doubtleffe they were) in the Old Teftament for this three-fold end, and each of them of morall (that is,of generall and perpetuall ufe) and none of them abrogated in the New Teftament, lookethen as it would be a iacrilegious finne, to take away from the P falme s either of the two former ufes ( the ufe of Inftru&ion, or Admoni- tion ••) fo it will bee alike Sacrilcdge to deprive them of the three- ) old ufe, by forbidding them tobefungfor praiie and thanke/gi- ■ying to the Lord. Whereto a third Argument may be added,ta£*;r from the duty offnging of Pfalmes every Sabbath ^vA the defeft of provifion of other Pfalmes,if the Pfalmes ofDavid.znd other Scrip- taxt-Vfalmes be refuted. Xtappeareth from Pfalme95- i 9 i,7,6cc That when weprefent onrfehes before the Lordjto he are the voyce of his word (as we do every Lords day) weejhould eome before his presence withfnging of pfalmes. If fo^theft fomc muft have a gift, cither to prepare let formes of Pfalmes aforchand for every Sabbath day ; or at leaft a gift, upon the pretent occafion, fuddenly to in- vent and utter a V falme fit for the prefect Sabbath from weeke to weeke : Neither of both which arc eafie to be bclcevcd. For if it ■were (o, then doubtleffe Chrift would have appointed fbme or other Officer to attend to this duty of compiling Pfalmes, as hee hath appointed Elders to attend to the Miniftcry of the Word, andpraycr^ Atts 6* 4* Or elic he would infpire fomc or other Member a Gofpd-Ordinavee. 37 Member of the Church with liich a Gift and Spirit o^Pfalmiftry, as might fuite the occafions of the Church from Sabbath to Sab- bath. But neither of both theicdoe wee finde, cither in the Scrip- tures of the jsltw TeftAmentpx. in experience ; we finde neither Or- dinance appointing it, nor Providence granting it. And yet evi- dent it is, that the gracious proridence of God, is not wanting in fupplying well ordered Churches, with all fuch gifts of Preach- ing, and Prayer, and Rule, and the like, as God hath required for the edification ofthe Church to the efld of the world. Neither is it credible, that Chrift would take us oft'from finging the Tfdlmes of David and Afaph, which were ©f divine and infallible infpira- tion, and leave us to an uncertain and common gift of private bre- thren. " If it be faid, the Church of ( trinth wanted not fuch gifts of €i Pfalmes f tiQV fuch members as did compile, x Or.i4.2d. jinfw. It is true, neither did they want gifts of tongues, and of Revelation in the fame Text, But thefe were extraordinary gifts, fit to glorifie Chrift in his firft afcenfion into Glory, and fit to commend and confirmethe Gofpelto Pagans, but 110 where pro- mised to be continued to Churches in after ages, nor no where commanded to be imitated : much lefle our common gifts, and the Pftlwcs endited by the fame to be fubftituted in their roomes, and Davids Pfdlmes to be filenced, that our Pfalmcs might be attend- ed. Chap. VI I. Cottier ning the Singers : and fir ft ^ nti ether one atone to fing) or the whole Church. & • ihk'il ^ c l ^ rc ^ Q uc & on about SiHgiAg o£Pfdlmes> concerntth *+* ~* N* thtSing$rs. For though vocal! Singipg be approved, ^K h*> and alio the Singing of Davids Pfa/mts, yctftill itre- ¥$▼ if maineth to fome a Qucftioft, who muft fing tliem. Afidhere a threefold lcruple ariieth. 1. Whether one be toficg for all the reft, the reft joyning onely in fpirit, and faying, Amen ; or the vvholc Congregation ? z* Whether women, as well as men ; r F 3 or Sioging efPsALMES, of men alone ? 3 . Whether carnall men and Pagans may be per- netted to fing with us, or Chriftians alone, and Church-Mem- bers ? Touching the firft of chefc Scruples ; It is out of doubt. 1 . That aChriftian man for his own private lblace and edification, may fm<* a Pfalme alone by himlclfe \ as Afayh had his Songs by night, P{*1 '77 •& •*• Iti$ granted, that . he who had a Ipirituall and ex- traordinary Gift ofcnditinga/Ti/iw, might fing it himfelte, and the reft ot the Church joyne with him in Spirit, laying Amen: though in the old Tettamenr, he that endiced the Pfalme, ga^ve it to the Matter of Song, to be lung publiquely, by others as well as bimleWc.Butthe Queftion is of Singing the Pfalmes of David and other Scripture Pfalmes, whether they are to be lung by the whole Congregation, or by one alone for all the reft, (the reft joyning oaely in the Spirit, and in the clofe ) laying, Amen • And to make good this latter way, " Qb]ett-u It is alledged, In the Church otCerinth, one had a * c Pfalme, 1 Or.14.2tf. And he that had a Pfalme lung in the Spi- u rit, and was dire&ed to fing with underftanding alto, ( that is, Cf in a tongue undcrftood by the whole Church) that they might cc joync with him in Spirit, and lay Amen,-zvr.i J, 16. Jlnfw* This onely concerned the extraordinary Pfalmes, endi- ted by liich as had alio a gift of Tongues as well as of Pfalme f. I For therefore it is, that liich are dire&ed, as they fing in the Spi- rit, that is, by a Ipirituall gift, lb to fing with underftanding al- fb,to wit, with the underftanding of the Church. But this con- cerned not the Singing of the Pfalmes of David, which now are not given by any peculiar gift to any one man. rc ObpB.i . It is alio alledged, That Singing of Pfalmes is an aft /.2o.7 # Abraham it a Prophet, and hcjha/lpray for thee ; he quoteth alio, I Chro*.i$.i. where the Sonnes of Afaph y Heman y ^nd J eduthun, who were Sing- ers, are laid to Vrophecy with Harpes. Which argueth that finging of Pjalmes as well as Prayer, may in fome fence, ( to wit, in this large fence) be called an aft of Prophecy. But in this fence Vaal doth not fpeake of Prophecy ; for hee doth exprcfly diftinguifh it from Prayer, and much more from finging, 1 Cor. 1 1 .4, ? . And in this 14 Chapter to thz Corinthians , hee doth plainly diflinguifli prophecy from finging Pfalmes ; for when he exhortcth them to coyer after Ipirituali gifts , chiefly, that they might Prophecy, (l Gor. 1 4.1. ) it is not his «icaning,they fhould chiefly covet af- ter the gift of enditing or finging of Plalmcs^tmt rather after the gtfc of Preaching, to wit, of expounding and applying Scripture to e- dification. When therefore Paul direðthe Prophets to fpeake one by one, ver. go, 3 1 . He fpeaketh not of that kind of Prophe- cy, whereby many may fing one and the iame Pfalme together, but ofthe other kind of Prophecy, which is Preaching. Howbeit, true it is alio, that if many (hall fing ieverall Pfaltnes at one and the fame time together in one and the lame Congregation,it would breed the like confufion in the Church, as if the Prophets fliould fpeake two or three, or more of them at once . Ck If it be laid, Why, is it not a confufion for fo many voyces to u joyne together in fingtng a t falm* ,though it be one and the fame wtth thoTrnmpeters^ Cymbals t and faftmmentsof Mufick^ Midprai fed thehord, faying for he u good for his mcrty endnrethfor, ever } 2 Chvon.?. 13. For then God fhewed his approbation and acceptance of that concourfe and confent of fo many voyces toge- ther, by filling the houfc ofthe Lord with a Cloud , which was a gracious figne of his vifible prcfencc with them, and acceptance of them, and of their worfhip. And furely. If the concourfe and con- fent of fo many voyces had been a confufion, doubtlefle it wouU 40 Sih g tn g ^PSALMES, have been as much difpleafingto God in the old Teftament, as in the Neve. For God is not a God of confufion in the Churches of the Saints, whether of the New Tifiamem.oi of* the old, I Cor, 14, 23. And if our defire be, the will of God may be done on earth as it is done by the Angcllsin Heavcn,wereadeofa multitude of an heavenly hcaft of Angells, fraifag God, *nA faying, Glory be to God on High, &c without any confufton. In Exod. 1 5. 1 . Mofes and the chilrdrcft of Jfratl are faid to fing a Song of Thankeigiving to the Lord. And the fame, they, that fang this Song, the fame arc fcidfoone to forget Gocts works, and not to waitefor hisCounfell, but to fall a lufting, Pfal.to6*i 2,1 3,14. which was the body of the people. 2. Chriftand his Difciplcs when they adminiftrcd and recei- ved the Lords Supper, ( which was a Church A& ) they were 311 entire Congregation. And they after Suffer fung a Pfalme or Mjrnne, Mat.^^.jc. To lay, that one fang it, and die other joyned in Spirit, faying Amen, hath no foot- hold in the Text. It might as well befaid,theyalltookc the bread, they all blc&d it, and brake it, and gave it, in that one did it, an$ all the reft joyned in Spirit and contented, and like enough to the bleflingofit, faid Amen. 3. It is no ftraine of wit, but a folid and judicious expofition of the fourth Chapter of the Revelation, to make it a delcriptic4i of a a G off el-Ordinance. a\ particular vifiblc Church of Chrift , according to the platformc. and patterne of the New Teflament : where, as the joure livmg Cre*tHr€sjxz the foure forts of Ofticers,!b the twenty-foure Elders let forth the brethren in the Church, who are as Elders ( in reipeft of their ripe age,C?^/. 4* i' y i> J.J) and twenty-foure, in number, an- lwcring to the twenty-foure Orders of Pnefts and Levites,i Chron. 2 5 .p. dec. And theie are all laid to joync together in fmging 4 new Seng nxto the LambtR.zv.$.%,9,iQ. C€ Obeft.j. If the whole Church Pnouldfing together, then all u the members were Teachers. For the Apcftle biddeth us to Teach "and Admonifh one another in Pfalmes, Coloi.^. 16. But the He third fcruple about the Singers remaineth, Wht* ther camall men and Pagans may be permitted tofinjr with us, or Chriftians alone, and Church-members ? What wee beleeve in this poyat, may be fummed p up hi thefe three particulars. , i . That the Church and the members thereof are called to fmgtothe Praifes ofGod, and to their mutuall edification : For they were Churches of Chrift, and members of Churches, whom the Apoftlc exhorteth to ipeake to themfelves, and make melody tp the Lord withPfalmes and Hymnes and lpirituall longs, Eph,%> lp.Col0f3.16. 2. That the Praifing of God with Pjalmes is comely for all the upright, whether received into the Fellowship of any particular Yiiiblc ChurchjOr fio. For fo much the words of Davidhold forth, Traife is comely \fir the upright , Plal. 3 3 • 1 .3 • 5. Though lpirituall gifts are neceflary to make melody to the* Lard infinging ; yet lpirituall gifts are neither the onely, nor chkfe ground of fin'ging ; but the chiefe ground thereof is the mo- rail duty lying upon all men by the Command ement of God ; If. any be merry to (tng Pfalmes Jam. j .1 3. As in Prayer,though lpiri- tuall gifts be requilite to make it acceptable ; yet the duty of Pray- er lyeth upon all men, by thatCommandement which forbiddeth Atheilme; it is the fools that faith in his heart, There is no God ; of whom it is laid., they call not upon the LordJ?{k\.\ 4.1 .^.Which alio may ferve for a juft Argument and proofe of the poynr. 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 diftreffes, (as even Jonah's Marriners will confeflfe in a ftorme, Jonah 1 k 6?) then all men are likewile bound to fing to the praiic of Gcd in their dcliveranccs^and comforts; For the word runneth alike levell, Is any afflttted, let him pray f Is any merry ? let him fing Pfalmes, James, 5. 13, A a Gofpel-Qrdiaavce. 45 A fecond proofe maybe taken from thegenerall Commande- snent to all men upon earth to fing to the Lord, Pfal.96.1 . Sing ant? the Lord all the earthy P lal . 1 00 . 1 5 2 . Make a joyful I noyfe ant* the Lord all yee Lands, come before his f re fence with finging. Plal. 68.3 2. Sing unto the Lord all the Kingdomes of the earth, O fing Praifes unto the Lord. And indeed the grounds and ends of Sing- iii^though lome of them dee more peculiarly concerne the Church and people of God'( and therefore they of all others are moft bound to abound inthisDutie ;) yetfundry of the grounds and end of Sinking arc common to all the formes of men, and therefore iiofle of them to be exempted from this lervice. As, the foveraignty of God, The Lord is a great God, and a great King above all Gods y Plal.p J • ? . And therefore make a joy full neyfe to him with Pfalmes y ver.i. He is to be feared above all Godsj?izl.96.q. And therefore Jing unto him all the earth. The greatneffe ofGods workes of Creation and Providence,, they are other grounds of Singing, and they concern all the fonnes of men in common, Pfal,i 45 .6. to 10. 7be Lord giveth food to a%> /k//?,ver.i 5,i6.Th^'efore let all flcili bleflc his holy Name, tw.it . Let every thing that hath breath Praife the Lord for his mightie A3s, and for his execellent Greatneffe, Pial.i 50.2. to 6* The end of finding is to praile the Lord for his goodnefle, and to ftirre up our i'eA ves'and others to ferve the Lord with chearfulnefle & glad hearts. And therefore Travellers, Prifoners, Sic^jnen,Seamen, being faved from ieverall dtftrefles by the good hand of Gcd, they are all of them commanded to praife the Lordfor his goodneffeflnd to declare his wonders before t be fonnes of men.Vld.ioj.S. to 3 2+ €Q D cut .31 Me was commanded to teach it to the children oflfrael,