Chapter V: Front Matter (5)

1. That they may be engaged in, pursuant to a divine appointment; therefore no creature hath a warrant to enjoin any modes of worship, pretending that this will be acceptable, or well-pleasing to God; since he alone, who is the object of worship, has a right to prescribe the way in which he will be worshipped. To do this would be an instance of profaneness and bold presumption; and the worship performed pursuant thereunto would be _in vain_; as our Saviour says concerning that which has no higher a sanction than _the commandments of men_, Matt. xv. 9. and whatever pretence of religion there may be therein, God looks upon such worshippers as well as those whose prescriptions they follow herein, with the utmost contempt, and will punish them for, rather than encourage them in it. Thus the prophet reproves Israel, as being guilty of defection from God, who engaged in that worship which he had not ordained, when he says, _The statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels, that I should make thee a desolation, and the inhabitants thereof an hissing. Therefore shall ye bear the reproach of my people_, Mic. vi. 16. And Jeroboam is often branded with this character, that _he made Israel to sin_, for instituting ordinances of divine worship, and _setting up calves in Dan and Bethel, making an house of high places, and priests of the lowest of the people_, and appointing sacred times, in which they should perform this worship; all which were of his own devising, and became a snare to the people, Exod. xx. 24. It is certain, that such appointments cannot be reckoned means of grace, or pledges of God’s presence; and it would redound to his dishonour, should he be obliged to communicate the benefits of Christ’s redemption hereby, to any who, (under a pretence of worshipping him in a way of their own devising,) offer the highest affront to him.

2. If God is pleased to reveal his will concerning the way in which we are to worship him, and hope for his presence, it is our indispensable duty to comply with it, and implore his acceptance of us herein; and be importunate with him, that he would put a glory on his own institutions, and grant us his special presence and grace, that we may be enabled to perform whatever duty he enjoins, in such a manner, that the most valuable ends may be answered, and our spiritual edification and salvation promoted thereby.

3. Though we consider the ordinances as instituted means of grace; yet, a bare attendance on them will not, of itself, confer grace, as is very evident from the declining state of religion, in those who engage in the external part of it, and attend upon all the ordinances of God’s appointment, and yet remain destitute of saving grace; who are stupid under the awakening calls of the gospel, and regard not the invitations given therein, to adhere stedfastly to Jesus Christ, whom in words they profess to own, though in works they deny him. This is a convincing evidence, that it is God alone, who appointed those ordinances, that can make them effectual to salvation. Thus concerning the nature of an ordinance, and in what respect it may be called an outward and ordinary means of grace. We are now,

II. To consider what are those ordinances by which Christ communicates to us the benefits of his mediation. These may be considered,

1. As engaged in by particular persons, as subservient to their spiritual welfare, in order to the beginning or carrying on the work of grace in their souls; such as meditation about divine subjects, self-examination, and all other duties, which are performed by them in their private retirement, in hope of having communion with God therein. Or,

2. There are other ordinances which God has given to worshipping assemblies, which are founded in that general promise, _In all places where I record my name, I will come unto thee, and I will bless thee_, Exod. xx. 24. Those mentioned in this answer, are the words, sacraments and prayer; of which the sacraments are particularly given to the churches; the word and prayer, to all who are favoured with the gospel-dispensation. And to these we may add, singing the praises of God; which, though it be not particularly mentioned in this answer, is, nevertheless, a duty wherein we may expect to meet with his presence and blessing; and accordingly is an ordinance which God makes effectual to promote our salvation. Therefore, before we enter on the subject-matter of the following answers, we shall speak something concerning this duty, as an ordinance which he has instituted; together with the way and manner in which it is to be performed. And,

(1.) We may enquire what ground we have to reckon it among the ordinances of God. This must not be taken for granted, but proved; because there are many who deny it to be so. That it was an ordinance enjoined to, and practised by the church, under the Old Testament-dispensation, appears from the many songs and psalms given, by divine inspiration, to be used by the church, in their solemn acts of worship; some of which were not only sung by particular persons; but the whole church is represented as joining therein with united voices. Thus when Pharaoh’s host was drowned in the red sea, it is said, _Moses and the children of Israel sang_ the song that was given by divine inspiration for that purpose, contained in Exod. xv. And when he was inspired with that song, in Deut. xxxii. he was commanded, in chap. xxxi. _to write it for them, and teach it to them, and put it in their mouths_; that they might sing it in their public worship; which he did accordingly, ver. 22. And from the days of David, when public worship was more settled than it had been before; and many things relating to the order, beauty and harmony thereof, brought into the church by divine direction, then there was an order of men called _Singers_, who were to preside over, and set forward the work. And there was also a book of psalms, given by divine inspiration, for the use of the church therein, that they might not be at a loss as to the subject-matter of praise in this ordinance; as may be inferred from the style thereof, the words being often put in the plural number; which argues, that they were to be sung, not by one person in the church, but by the whole congregation, in their solemn and public acts of worship; and accordingly we often find the whole multitude of them exhorted to sing the praises of God. Thus it is said in Psal. xxx. 4. _Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness._ And elsewhere, _Sing aloud unto God our strength. Make a joyful noise unto the God of Jacob. Take a psalm_, &c. _For this was a statute for Israel, and a law of the God of Jacob_, Psal. lxxxi. 1, 2, 3, 4. And sometimes the church are represented as exciting one another to this duty. Thus it is said, _O come let us sing unto the Lord; let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms_, Psal. xcv. 1, 2.

And it may be observed, that how much soever the use of musical instruments, which were in this worship may be concluded to be particularly adapted to that dispensation, as they were typical of that spiritual joy, which the gospel church should obtain by Christ; yet the ordinance of singing remains a duty, as founded on the moral law; and accordingly we find, that the practice hereof was recommended, not only to the Jews, but to all nations. Thus it is said, _Make a joyful noise unto the Lord all the earth_, Psal. xcviii. 4. And he speaks to this purpose, when he presses this duty upon _all lands_, whom he exhorts to _serve him with gladness; and to come before the Lord with singing_, Psal. c. 1, 2. And besides, it seems to be preferred before some other parts of worship, which were merely ceremonial. Thus the Psalmist says, _I will praise the name of God with a song. This also shall please the Lord better than an ox or bullock_, Psal. lxix. 30, 31. that is, God is more glorified hereby than he is by the external rites of ceremonial worship; especially when abstracted from those acts of faith, which add an excellency and glory to them.

And this leads us to consider it as an ordinance practised by the New Testament-church. Some had songs given in to them by inspiration; as the virgin Mary, Zacharias, and Simeon, Luke i. 46, 47, & _seq._ chap. ii. 28, & _seq._ and sometimes the members of particular churches had a psalm given in by extraordinary revelation, 1 Cor. xiv. 26. and we can hardly suppose this to have been without a design that it should be sung in the church for their edification; especially considering it as an extraordinary dispensation of the Spirit: And, as the singing of a psalm in the church, is an act of public worship, it is reasonable to suppose, that the whole assembly joined together therein; and therefore this ordinance was not only practised by them, but had also a divine sanction, in that the Spirit was the author of the psalm that was sung: And we sometimes read of the church’s singing an hymn, which was no other than a psalm or spiritual song, at the Lord’s-supper: Thus our Saviour, in the close of that ordinance, sung an hymn with his disciples, that small church with whom he then communicated, Mark xiv. 26. And at another time, when he was _come nigh to the descent of the mount of olives_, it is said, that _the multitude of the disciples began to rejoice, and to praise God with a loud voice_, Luke xxix. 37. where, by _the multitude of the disciples_, we must understand all that followed him, who had, at that time, a conviction in their consciences, that he was the Messiah, from the miracles which they had seen him work; and we have an account of the short hymn which they sang; _Blessed be the king that cometh in the name of the Lord; peace in heaven, and glory in the highest_, Luke xix. 38. This was not, indeed, sung in a church-assembly; however, it was with a _loud voice_, and herein they gave glory to God: And though some of the Pharisees were offended at it, ver. 39. yet our Saviour, in the following words, vindicates their practice herein; which argues, that it was a branch of religious worship, performed by them at that time; and a duty approved of by him. All that I would infer from hence, is, that our Saviour gave countenance to the singing the praises of God, with united voices. Therefore it follows, that we ought, on all occasions, to do the same thing; and consequently, singing is an ordinance, whereby the church ought to glorify God, and shew forth his praise. Thus we have considered singing to be an ordinance, or a branch of instituted worship.

(2.) There are several things in which this ordinance agrees with some others; particularly with prayer in all the parts thereof; and with reading and preaching of the word. That it has something in common with prayer, appears from the subject-matter of several of the psalms of David; some of which are called prayers, and accordingly they contain in them several petitions, for blessings that the church stood in need of, together with various instances of confession of sin, as well as thanksgiving for mercies received. As to the agreement of this ordinance, with preaching or reading the word; that, I think, may be inferred in general, from one of the ends thereof, mentioned by the apostle, namely, in that we are herein to _teach and admonish one another_, Col. iii. 16. This is what the Psalmist styles _talking of all his wondrous works_, Psal. cv. 1, 2. And elsewhere, the church are said to _speak to_ themselves, or to _one another_ in this duty, Eph. v. 19. This may be observed in the subject-matter of some of the psalms, in which the Psalmist is represented as speaking to the church, and they as making their reply to him: Thus he advises them to _lift up their hands in the sanctuary, and bless the Lord_, Psal. cxxxiv. 2. and answer him, _The Lord that made heaven and earth bless thee out of Zion_, ver. 3. The name may be observed in many other psalms, in which there is a frequent change of the person speaking; and the subject-matter of the whole book contains many admonitions or cautions necessary to be observed by others, which they who sing, direct and apply to each other. Again, this ordinance agrees with preaching and reading the word, in that we are, in singing the praises of God, to take notice of, or celebrate the dispensations of his providence, either in a way of judgment or mercy; of this we have many instances in the book of Psalms, as is very evident in all those that are properly historical.

(3.) We must, notwithstanding, suppose singing to be a distinct ordinance from preaching, prayer, or reading the word; for it is mentioned in scripture, as such; and that wherein it principally differs, is, that it is designed to raise the affections: and it is certain, that the modulation, or tone of the voice, has oftentimes a tendency so to do. And because the performing religious worship, with raised affections, is a great duty and privilege; therefore God has appointed this as an ordinance, in some degree conducive to answer that end.

_Obj._ 1. If the tone of the voice be to be reckoned an ordinance, to raise the affections; then vocal or instrumental music may be deemed sufficient to answer this end, without making use of those words in singing, which God has ordained, whereby it may be denominated a religious duty.

_Answ._ To this it may be replied; that to have the affections raised, is no branch of religion, unless they are excited by those ideas of divine things, in which it principally consists: Therefore, that which is a means of raising the affections, may not have a tendency to excite religious affections; and, consequently, it is not barely singing, but celebrating the praises of God therein, with raised affections, that is the duty and ordinance which we ought to engage in: These two, therefore, must be connected together; and if God is pleased, not only to instruct us as to the matter about which our faith is to be conversant, but to give us an ordinance conducive to the exciting our affections therein, it must be reckoned an additional advantage, and an help to our praising him in a becoming manner.

_Obj._ 2. Those arguments that have been taken from the practice of the Old Testament-church, to prove singing an ordinance, may, with equal justice, be alleged to prove the use of instrumental music therein; since we very often read of their _praising_ God with the _sound of the trumpet, psaltery, harp, organ_, and other musical instruments, Psal. cl. 3, 4, 5. which is the principal argument brought for the use of them by those who defend this practice, and conclude it an help for devotion.[21]

_Answ._ To this it may be replied; that though we often read of music being used in singing the praises of God under the Old Testament; yet if what has been said concerning its being a type of that spiritual joy which attends our praising God for the privilege of that redemption which Christ has purchased be true; then this objection will appear to have no weight, since this type is abolished, together with the ceremonial law. And it may be farther observed, that though we read of the use of music, in the temple-service, yet it does not sufficiently appear, that it was ever used, in the Jewish synagogues; wherein the mode of worship more resembled that which is, at present, performed by us in our public assemblies. But that which may sufficiently determine this matter, is, that, we have no precept or precedent for it in the New Testament, either from the practice of Christ, or his apostles. And inasmuch as this is alleged, by some, to overthrow the ordinance of singing, who pretend, that it ought to be no more used by us than the harp, organ, or other musical instruments: It might as well be objected, that, because incense, which was used under the ceremonial law, together with prayer in the temple, Luke i. 9, 10. is not now offered by us; therefore prayer ought to be laid aside; which is, as all own, a duty founded on the moral law.

(4.) In singing those psalms or songs, which are given by divine inspiration, we are not to consider the subject-matter thereof, as always expressive of the frame of our own spirits, or denoting the dispensations of providence, which we, or the church of God are, at present exercised with. This is necessary in order to our singing with understanding; and it may be inferred from what is observed under the second of those heads, before laid down, relating to the agreement which there is between singing and reading any of David’s psalms.

It must be allowed by all, that we ought to have the same acts of faith in one, as we have in the other. This is evident from all composures in prose or verse, whether divine or human. If the subject-matter be historical, whatever the form be in which it is laid down, the principal things to be considered are, those matters of fact which are therein related. If an history be written in prose, and the same should be turned into verse; its being laid down in the form of a poem, though it adds something of beauty to the mode of expression, yet the ideas, that are conveyed thereby, or the historical representation of things, are the same as though they had not been written in verse. It may be, the reading the same history in verse, may add something of pleasure and delight to those ideas which we have of it, in like manner as singing, according to the third head before mentioned, is a distinct ordinance from reading (though the matter be the same, as it respects the exciting the affections;) yet this does not give us different ideas of it; much less are we to take occasion from thence, to apply those things to ourselves that are spoken of others; unless parallel circumstances require it. If this rule be not observed, I do not see how we can sing many of the psalms of David. Sometimes the subject-matter thereof is not agreeable to every age of life, or the universal experience of particular persons. It would be very preposterous for a child, in singing those words, _I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread_, Psal. xxxvii. 25. or what is elsewhere said; _Now also, when I am old and gray-headed, O God, forsake me not_, Psal. lxxi. 18. to apply them, in particular to himself. And when some other psalms are sung in a public assembly, in which God’s people are represented as dejected, disconsolate, and, as it were, sinking in the depths of despair; as when the Psalmist says, _My soul refused to be comforted. I remembered God, and was troubled; I complained, and my spirit was overwhelmed_, Psal. lxxvii. 2, 3. and elsewhere, _I am counted with them that go down into the pit. Thy wrath lieth hard upon me. While I suffer thy terrors, I am distracted_, Psal. lxxxviii. 4, 7, 15. This cannot be applied to every particular person in a worshipping assembly; as denoting that frame of spirit in which he is, at present, any more than those expressions which we meet with elsewhere, which speak of a believer, as having full assurance of God’s love to him, and his right and title to eternal life; as when it is said, _Thou shalt guide me with thy counsel, and afterward receive me to glory_, Psal. lxxiii. 24. can be applied to those who are in a dejected, despairing, or unbelieving frame of spirit.

And those psalms which contain an historical account of some particular dispensations of providence towards the church of old, cannot be applied to it in every age, or to the circumstances of every believer; as when it is said, _By the rivers of Babylon there we sat down; yea, we wept when we remembered Zion_, Psal. cxxxvii. 1. This is not to be considered as what is expressive of our own case, when we are, in the present day, singing that psalm, Or, when, on the other hand, the church is represented as praising God for particular deliverances, as in Psal. cvii. or expressing its triumphs in the victories obtained over its enemies, as in Psal. cxlix. these are not to be applied, by particular persons, to themselves; especially at all times. And when the Psalmist makes use of those phrases which are adapted to the ceremonial law, as when he speaks of _binding the sacrifice with cords, even unto the horns of the altar_, Psal. cxviii. 27. or elsewhere, of their _offering bullocks upon it_, Psal. li. 19. this cannot be taken in a literal sense, when applied to the gospel-state. And when we are exhorted to _praise God with the psaltery_, &c. Psal. cl. we are to express those acts of faith which are agreeable to the present gospel-dispensation, which we are under; and the general rule, which is applicable to all psalms of the like nature, is, that with the same frame of spirit with which we read them, we ought to sing them. Sometimes we are to consider the subject-matter of them, as containing an account of those providences which we are liable to, rather than those which we are, at present, under; or what we desire, or fear, rather than experience; and improve them so as to excite those graces which ought to be exercised in like circumstances, when it shall please God to bring us under them. With this frame of spirit the psalms of David are to be sung, as well as read; otherwise we shall be obliged to exclude several of them as not fit to be used in gospel-worship, which I would assert nothing that should give the least countenance to,[22] any more than I would affirm that such-like psalms are not to be read in public assemblies.

_Obj._ 1. To what has been said concerning our using David’s psalms in singing the praises of God, it is objected, that some of them contain such imprecation, or desires, that God would destroy his enemies, Psal. lv. 15. and lix. 13-15. and lxix. 22-25, 27, 28. as are inconsistent with the spirit of the gospel, or that love which we are, therein, obliged to express towards our enemies, agreeably to the command and practice of the holy Jesus, Matt. v. 44, 46. Luke xxiii. 34.

Before I proceed to a direct answer to this objection, it may be observed, that this is generally alleged, by the Deists, with a design to cast a reproach on divine revelation; and from hence they take occasion, outrageously to inveigh against David, as though he was of a malicious and implacable spirit; upon which account they will hardly allow him to have been a good man, since these, and such-like imprecations of the wrath of God on the church’s enemies, are reckoned by them no other than the effects of his passion and hatred of them; and therefore it is a preposterous thing to suppose, that his psalms were given by divine inspiration.

And there are others, to wit, some among the Socinians, who give a different turn to such-like expressions; and pretend, that under the Old Testament dispensation, it was not unlawful for persons to hate their enemies, or curse, or imprecate the wrath of God upon them, whereas, our Saviour thought fit, under the New Testament-dispensation, to command what was directly contrary thereunto. That it was formerly lawful, they argue from what is said in Matt. v. 43. _Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy._ And the new Commandment which he substituted in the room thereof, is contained in the following words, in which he obliges them, to _love their enemies_, &c. But this is a gross mistake of the sense of that scripture, which speaks of _hating_ their _enemies_; since our Saviour does not, in mentioning it, design to refer to any thing said in the Old Testament, but only to expose the corrupt gloss of the Scribes and Pharisees, given on some passages contained therein. Therefore, we must conclude, that it was equally unlawful to hate our enemies before, as it is now, under the gospel-dispensation. These things I could not but premise, before we come to a direct answer to this objection; and, if what is contained therein were true, it would certainly be unlawful to sing David’s psalms; yet, at the same time, it would be a very difficult matter, to substitute any hymns and songs in their room, which would be altogether unexceptionable; and then the ordinance of singing would be effectually overthrown.

_Answ._ But to this it may be replied; that the words being spoken by David, under divine inspiration, some of those scriptures referred to, may, agreeably to the rules of grammar, be understood as a prediction of those judgments which God would execute on his implacable enemies; especially when the word, that is supposed in the objection, to contain the form of an imprecation, is put in the _future tense_, as it often is. And if it be put in the _imperative mood_, as in other places, in which it is said, _Let death seize on them; let them go down quick into hell; let them be blotted out of the book of the living_; this mode of speaking, especially when applied to God, contains an intimation of what he would do, or the wrath which he would pour forth, as a punishment of sin, committed, persisted in, and not repented of. And, indeed, in one of these psalms, _viz._ Psal. lxix. in which the righteous judgments of God are denounced against sinners, the Psalmist plainly speaks in the person of our Saviour, to whom the 9th and 21st verses are expressly applied in the New Testament, John ii. 17. Matt. xxvii. 34. Therefore, when he says, ver. 22. _Let their table become a snare_, the meaning is, that God would deny some of his furious and implacable enemies, that grace, which alone could prevent their waxing worse and worse under outward prosperity. And when he says, ver. 23. _Let their eyes be darkened_; the meaning is, they shall be given up to judicial blindness, as the Jews were; the providence of God permitting, though not effecting it. And when it is said, ver. 23. _Pour out thine indignation upon them_, it is an intimation that this should come to pass. And, in ver. 25. _Let their habitation be desolate_; the meaning is, that the land, in which they dwelt, should be destitute of its former inhabitants, and so contains a prediction of the desolate state of the Jewish nation, after they were destroyed, and driven out of their country by the Romans. And when he farther says, _Add iniquity to their iniquity_; this may be accounted for consistently with the divine perfections, and the sense thereof is not liable to any just exception; as has been observed elsewhere. This I only mention, to shew that it is not necessary to suppose that these imprecations are always to be understood as what will warrant, or give countenance to private persons to wish, or pray for the destruction of their enemies.

Moreover, if the evil denounced be of a temporal nature; as when the Psalmist is represented as desiring that his enemies may be _consumed as the stubble before the wind_, or as _the wood that fire burneth_, Psal. lxxxiii. 13, 14. these are not the desires of one who meditates private revenge, or wishes to see the ruin of those whom he hates. But they contain the language of the church of God in general, as acquiescing in his righteous judgments, which should be poured forth on those that hate him, and persecute his people; and, if either the church must be ruined, or those that set themselves against it, removed out of the way, they cannot but desire the latter, rather than the former. If such expressions be thus understood, there would be no sufficient reason for that exception that is taken against the book of the psalms; nor will any one have just occasion to lay aside a part of them, as what cannot be sung by a Christian congregation.

_Object._ 2. It is farther objected, that if singing could be proved to be an ordinance, to be used by particular persons; it will not follow from thence, that the whole congregation ought to join with their voices together. It is sufficient if one person sings, and others make melody in their hearts; whereas, united voices in singing, will occasion confusion in the worship of God; and, when a mixed multitude join in this ordinance, it can hardly be supposed that they, all of them, sing with the spirit, and with the understanding also. Therefore, if one should sing, it is sufficient for them who are qualified to join in this ordinance, to say, Amen; or, to have their hearts engaged therein; as they have who join in public prayer, in which, one is the mouth of the whole assembly.

_Answ._ To this it may be replied;

[1.] That to insinuate that singing with united voices, is confusion, is to cast a great reproach on that worship which we often read of in scripture, which was performed in this manner. Thus Moses and the children of Israel sang the praises of God upon the occasion of their deliverance from the Egyptians, in Exod. xvi. 1. which was certainly an act of public worship, not performed by Moses alone, but by the whole congregation.

And, in the New Testament, there is a very remarkable example of singing with united voices, our Saviour himself being present, Mark xiv. 26. thus it is said, that he and his disciples _sang an hymn_. The word is in the plural number[23]; therefore they all joined with their voices in singing; and some observe, that it is not without design that it is said, _He_, that is, Christ, _blessed the bread_, and _He gave thanks_, Mat. xxvi. 26, 27. they only joining with him in their hearts, as the congregation joins with the minister, who is their mouth in public prayer. But when he speaks of the ordinance of singing, they all join with their voices therein; and therefore, the word, as was but now observed, is in the plural number, ver. 30.

[2.] As to that part of the objection, which respects the congregation’s joining in the heart, with one that sings with the voice, in like manner as we do in prayer; let it be considered, that though he that joins with the heart, with another that prays, may be said to perform the duty of prayer, though he does not express his desires with his own voice; yet joining with the heart, while one only sings, cannot properly speaking, be called singing; much less singing with the voice, or singing with a loud voice, as it is often expressed in scripture. The apostle, indeed, speaks of _singing and making melody in our hearts, to the Lord_, Eph. v. 19. which, in some measure, seems to favour the objection. And it is inferred from hence, that, if one sings with the voice, others may make melody in the heart. But I take the meaning of that scripture to be this; the apostle is pressing the church to sing, that is, to make melody to the Lord; and, that this ordinance may be performed in a right manner, the heart ought to go along with the voice; hereby intimating, that there ought not only to be a melodious sound, by which the praises of God are sung, but, together with this, suitable acts of faith ought to be put forth, whereby we worship him with our hearts, as well as our voices. This does not therefore prove, that the melody here spoken of, only respects the frame of spirit, as excluding the use of the voice in singing.

[3.] As to what is objected against the inexpediency of joining in singing, with a mixed multitude, in which, some must be supposed to want two necessary qualifications for singing, namely, the Spirit and understanding; this is to join in the external ordinance, where there is no harmony, as to the internal frame of spirit, or the exercise of faith, which alone makes it pleasing to God.

To this it may be replied; that, if a mixed multitude may join together in prayer, and particularly the Psalms of David, may be read in the public congregation; though, perhaps, there are many present who do not understand the meaning of every particular phrase used therein: yet it does not follow, that because we do not fully understand the Psalms of David, therefore they ought not to be sung by us. We have before observed, that there is no essential difference, especially as to what concerns the frame of our spirit, between singing and reading[24]. Therefore it follows, that whatever psalm may be read, may be sung. He that is not qualified for the latter is not qualified for the former. The apostle, indeed, speaks of his _praying_ and _singing with the Spirit_, as well as _with the understanding_; but the meaning of that is, that we ought to desire the efficacious influences of the Spirit, and press after the knowledge of the meaning of the words we use, either in prayer or singing; yet the defect of our understanding, or having a less degree thereof than others, or, than we ought to have, does not exempt us from a right to engage in this ordinance. Therefore, we are not to refuse to join with those in singing the praises of God, whom we would not exclude from our society, if we were reading any of the Psalms of David in public.

(5.) We are now to consider the matter to be sung. There are very few who allow singing to be an ordinance, that will deny it to be our duty to sing the Psalms of David, and other spiritual songs, which we frequently meet with in scripture. Some, indeed, have contested the expediency of a Christian assembly’s making use of several Old Testament-phrases, that are contained therein. And others have alleged, that the phrase ought to be altered in many instances, (especially in those which have a peculiar reference to the Psalmist’s personal circumstances,) and others substituted in their room, which are matter of universal experience. But, if what has been said under the last head, be true, this argument will appear to have less weight in it; inasmuch as all the arguments that are brought in defence of making these alterations in the Psalms, as they are to be sung by us, will equally hold good, as applicable to the ordinance of reading them, and, it may be, will as much evince the necessity of altering the phrase of scripture, in several other parts thereof, as well as in these, if what has been said under the second head be allowed of. For it will follow from thence, that if some psalms are not to be sung by a Christian assembly, in the words in which they were at first delivered, and consequently are not to be read by them; because the phrase thereof is not agreeable to the state of the Christian church; and therefore it is to be altered, when applied to our present use; the same may be said concerning other parts of scripture; and then the word of God, as it was at first given to us, is no more to be read, than to be sung by us[25].

As to what is objected concerning the inexpediency of our making use of those words, and applying them to our case, in our devotions, that David used in his, with a peculiar view to his own condition. What has been said under the fourth head, relating to the frame of spirit with which the psalms are to be sung, will very much weaken the force of it; and this is what, in a great measure, determines my sentiments as to the ordinance of conjoint singing, as well as the matter of it; for, I am well persuaded, that if the words were to be considered as our own, (as they ought to be, when joining with another, who is our mouth, to God in prayer,) there are very few psalms, or hymns of human composure, that can be sung by a mixed assembly. But as a divine veneration ought to be paid to the psalms, and they are to be read with those acts of faith which are the main ingredients in our devotions; we are to sing them with the same view, only with this difference; as making use of the tone of the voice, as a farther help to the raising our affections therein, as has been before observed.

The next thing to be considered is, what version of the Psalms is to have the preference in our esteem, as it is subservient to the design of this ordinance. It is not my business, under this head, to criticise on the various versions of the Psalms; nor can it be supposed, that I have a regard to those poetical beauties in which one version exceeds another; for then I should be inclined to think some of them, which I do not make use of in the ordinance of singing, much preferable to others, for the exactness of their style and composure. But when I am singing the praises of God, in, or as near as I can to, the words of David, or any other inspired writer; that which I principally regard is, the agreeableness of the version to the original; and then they may be sung with the same frame of spirit with which they are to be read; and I am not obliged in singing, to consider the words as expressive of my own frame of spirit, any more than I am in reading them. But if the composure cannot properly be called a version, but an imitation of David’s Psalms, then I make use of it in the ordinance of singing, with the same view as I would an hymn; of which, more hereafter[26].

The versions which, I think, come nearest to the original, are the New-England and the Scots; the latter of which, I think, much preferable to the former; inasmuch as the sentences are not so transposed in this, as in the other, and the lines are much more smooth and pleasant to be read. I should be very glad to see a version more perfect, that comes as near the sense of the original, and excels it in the beauty or elegancy of style. And it would be a very great advantage if some marginal notes were added, as a comment upon it; which would be a help to our right understanding thereof.

I shall now give my thoughts concerning the singing of hymns. These, according to the common acceptation of the word, are distinguished from psalms, and they generally denote a human composure, fitted for singing; the matter whereof, contains some divine subjects, in words agreeable to, or deduced from scripture. The arguments that are generally brought in defence thereof, are, that though scripture be a rule of faith, from whence all the knowledge of divine things is primarily deduced; and therefore it has the preference, as to the excellency and authority thereof, to any other composure; yet it is not only lawful, but necessary to express our faith in the doctrines contained therein, in other words, as we do in prayer or preaching. Therefore, if it be a duty to praise God with the voice, it is not unlawful to praise him in words agreeable to scripture, as well as in the express words thereof; accordingly it is argued, that both may be proved to be a duty, _viz._ praising God in the words of David, and by other songs contained in scripture, and praising him in words agreeable thereunto, though of human composure. This is the best method of reasoning that I have met with in defence of the lawfulness of singing hymns, not as opposed to, or excluding David’s Psalms, but as used occasionally, as providence directs us; that so our acknowledgments of benefits received, may be insisted on with greater enlargement than they are in the book of Psalms; wherein, though it may be, there is something adapted to every case, yet the particular occasion of our praise is not so largely contained in the same section or paragraph; and therefore an hymn may be composed on that occasion, in order to our praising God thereby. But, when on the other hand, persons seem to prefer hymns to David’s Psalms, and substitute them in the room thereof, I cannot but disapprove of their practice.

A late writer[27] speaks on this subject with a great deal of moderation; when, though he proves that scripture psalms should be preferred before all others, and more ordinarily sung; yet he thinks that hymns of human composure, ought not wholly to be excluded, provided they be exactly agreeable to, and as much as may be, the words of holy scripture. There are other writers whom I pay equal deference to, who have concisely, though with a considerable degree of judgment, proved singing to be a gospel-ordinance[28], who argue against singing of _hymns_: and, indeed, what they say in opposition to those who defend the practice thereof from Eph. v. 19. and Col. iii. 16. wherein _hymns_ are supposed to be distinct from _psalms and spiritual songs_; and, consequently, that we are to understand thereby human composures, agreeable to scripture, as by psalms and spiritual songs, we are to understand those which are contained in the very words of scripture, seems very just. And herein they speak agreeably to the mind of several judicious and learned men, who assert that these three words signify nothing else but those psalms or songs that are contained in scripture[29]. The question in debate with me, is not whether the psalms, hymns, or spiritual songs, that are contained in scripture, are designed to be a directory for gospel-worship; for that, I think, all ought to allow; but, whether it be lawful to sing a human composure that is agreeable to scripture, either as to the words or sense thereof; especially when the subject-matter of our praise is not laid down so largely in one particular section of scripture, as we desire to express it. In this case, if we were to connect several parts of scripture together, so that the design of enlarging on a particular subject might be answered thereby; it would render it less necessary to compose an hymn in other words. But, inasmuch as the occasions of praise are very large and extensive, and therefore it may be thought expedient, to adore the divine perfections, in our own words in singing, in like manner as we do in prayer, considering the one to be a moral duty as well as the other; I will not pretend to maintain the unlawfulness of singing hymns of human composure, though some of much superior learning and judgment have done it.

I would, however, always pay the greatest deference to those divine composures, which are given as the principal rule for our procedure herein. Nevertheless, I cannot but express my dislike of several hymns that I have often heard sung; in some of which the heads of the sermon have been comprised; and others, which are printed, are so very mean and injudicious, and, it may be, in some respects, not very agreeable to the analogy of faith, that I cannot, in the least, approve of them. But if we have ground to conclude the composure, as to the matter thereof, and mode of expression, unexceptionable, and adapted to raise the affections, as well as excite suitable acts of faith in extolling the praises of God, it gives me no more disgust, though it be not in scripture-words, than praying or preaching do when the matter is agreeable thereunto. Yet, inasmuch as when we confess sin, acknowledge mercies received, or desire those blessings that are suited to our case, we always suppose, that the words, which he, who is the mouth of the congregation, uses, ought to be such, in which all can join with him (and in this, the reading one of David’s prayers, and putting up a prayer in the congregation, differ as to a very considerable circumstance in each of them) the same ought to be observed in hymns. But, if an _hymn_ be so composed, as that all that sing it are represented as signifying their having experienced those things which belong not to them, or as blessing God for what they never received: this, I conceive, would be an unwarrantable method of singing hymns of human composure, as much as if the expressions were used in public prayer. There are, indeed, many hymns which have in them a great vein of piety and devotion, but are not adapted to the experience of the whole assembly that sings them; therefore, though they may join in signing some hymns, I do not think they can well join in singing all; notwithstanding the subject-matter of them may be agreeable to the analogy of faith; and this principally depends upon what we have before laid down, concerning the difference between making use of a divine and human composure, in the former of which, the words are not always to be considered as our own, or expressive of the frame of our own spirits; whereas this is universally true, with respect to the latter.

Thus concerning the ordinance of singing; which we cannot but think included among those whereby Christ communicates to his church, the benefits of his mediation. And this leads us to consider the other ordinances, which are particularly insisted on in the remaining part of this work. And that which next comes under our consideration, is the word read and preached.

Footnote 21:

I come now to say somewhat of the antiquity of Musical Instruments.
But that these were not used in the Christian Church in the primitive
times, is attested by all the ancient writers with one consent. Hence
they figuratively explain all the places of the Old Testament, which
speak of Musical Instruments; as I might easily shew by a thousand
testimonies, out of _Clement_ of _Alexandria_, _Basil_, _Ambrose_,
_Jerom_, _Augustine_, _Chrysostom_, and many others. I can hardly
forbear laughing, when I meet with some of their allegorical
interpretations. Thus an Instrument with ten strings, according to
them, signifies the Ten Commandments, as the unknown author of the
Commentary upon the _Psalms_, among _Jerom’s_ works, often explains
it, _In_ Ps. xxxii. 2. xliii. 4, &c. But the pleasantest fancy is the
explication of those words: _Praise him with stringed Instruments and
Organs_. Ps. cl. 4. “That the guts being twisted by reason of
abstinence from food, and so all carnal desires being subdued, men are
found fit for the kingdom of God, to sing his praises.” But
_Chrysostom_ talks more handsomly; “As the _Jews_ praised God with all
kind of Instruments; so we are commanded to praise him with all the
members of our bodies, our eyes, _&c._” _In_ Ps. cl. And _Clement_ of
_Alexandria_ talks much to the same purpose. Pædag. _lib. ii. c. 4_.

Besides, the ancients thought it unlawful to use those Instruments in
God’s worship. Thus the unknown author of a Treatise, among _Justin
Martyr’s_ works: “_Q._ If songs were invented by unbelievers with a
design of deceiving, and were appointed for those under the Law,
because of the childishness of their minds; why do they, who have
received the perfect instructions of grace, which are most contrary to
the foresaid customs, nevertheless sing in the Churches, just as they
did, who were children under the Law? _Answ._ Plain Singing is not
childish, but only the Singing with lifeless Organs, with Dancing and
Cym-bals, _&c._ Whence the use of such Instruments, and other things
fit for children, is laid aside, and Plain Singing only retained.”
Resp. ad Orthodox. _Q._ 107.

_Chrysostom_ seems to have been of the same mind, and to have thought,
the use of such Instruments was rather allowed the _Jews_ in
consideration of their weakness, than prescribed and commanded. _In_
Ps. cl. But that he was mistaken, and that Musical Instruments were
not only allowed the _Jews_, as he thought, and _Isidorus_ of
_Pelusium_, (whose testimony I shall mention presently) but were
prescribed by God, may appear from the Texts of Scripture I have
before referred to.

_Clement_, as I have mentioned already, thought these things fitter
for beasts, than for men. And though _Basil_ highly commends, and
stifly defends the way of Singing by turns; yet he thought musical
Instruments unprofitable and hurtful. He calls them, _the inventions
of_ Jubal _of the race of_ Cain. And a little after, he thus expresses
himself: “_Laban_ was a lover of the harp, and of music, with which he
would have sent away _Jacob_: _If thou hadst told me_, said he, _I
would have sent thee away with mirth, and musical instruments, and an
Harp_. But the Patriarch avoided that music, as being a thing that
would hinder his regarding the works of the Lord, and his considering
the works of his hands.” Comment. in Is. _c._ v. _p._ 956, 957. And a
little before, he says thus “In such vain arts, as the playing upon
the Harp, or Pipe, or dancing, as soon as the action ceases, the work
itself vanishes. So that really, according to the Apostle’s
expression, _The end of these things is destruction_.” _page_ 955.

_Isidore_ of _Pelusium_, who lived since _Basil_, held, music was
allowed the _Jews_ by God, in a way of condescension to their
childishness: “If God” _says he_, “bore with bloody sacrifices,
because of men’s childishness at that time; why should you wonder, he
bore with the music of an harp and a psaltery?” Epist. lib. 2. _ep._
176.

Nay, there are some ecclesiastical officers in the Church of
_England_, who, for their very profession and employment, would have
been kept from the communion of the Church, except they desisted from
it. So we are informed by the _Apostolical Constitutions_: “If any
come to the mystery of godliness, being a player upon a pipe, a lute,
or an harp; let him leave it off, or be rejected.” _Lib._ viii. _c._
32.

From what has been said, it appears, no musical instruments were used
in the pure times of the Church. It became Antichristian, before they
were received. _Bellarmine_ himself does not deny, they were late
brought into the Church. “The second ceremony,” _says he_, “are the
Musical Instruments, which began to be used in the service of the
Church, in the time of Pope _Vitalian_, about the year 660, as
_Platina_ relates out of the _Pontifical_; or, as _Aimonius_ rather
thinks, _lib._ iv. _De gestis Francorum_, _c._ 114. after the year
820, in the time or _Lewis_ the Pious.” De Missa, _lib._ ii. _c._ 15.
Item, De bon. Oper. _lib._ i. c. 17.

Dr. _N._ would hardly have denied, the Church of _Rome_ was become
Antichristian, when they were first brought in; even though we should
allow _Bellarmine’s_ first date of them to be the true one. But a
Reformed Divine may well be ashamed of that antiquity, that does not
exceed the rise of Antichrist. But I am fully satisfied both
_Bellarmine’s_ dates are false, and that instrumental music, in the
worship of God, is much later than either of those accounts allow. For
as to _Platina_, he seems to suspect the truth of what he wrote:
“_Vitalian_,” _says he_, “being careful about the worship of God, made
an ecclesiastical rule, and ordered the singing, with the addition (as
some think) of organs.” In Vital. Again, _Bellarmine’s Aimonius_ is
not the true _Aimonius_. For (as Dr. _Cave_ says) _Aimonius of
Fleury_, who wrote, _De gestis Francorum_, flourished about the year
1000; and his History, which begins at the destruction of _Troy_, is
brought down as far as the coronation of King _Pipin_, or to the year
752. For what comes after that, and makes up the fifth book, and the
latter part of the fourth, is the continuation of another hand. Hist.
Liter. _p._ 597.