Chapter 1: The Questions Propounded, and the First Addressed

To prevent the godly-minded from making melody to the Lord in singing his praises with one accord (I mean with one heart, and one voice) Satan has mightily bestirred himself, to breed a discord in the hearts of some, by filling their heads with four heads of scruples about the duty.

1. Touching the duty itself of singing Psalms with lively voice, whether there be any such worship at all now to be allowed and practiced in the days of the New Testament.

2. Touching the matter to be sung, whether Scripture Psalms penned by David, Asaph, Moses, Solomon, Hezekiah, Habakkuk, Zachary, Simeon, Deborah, Mary, Elizabeth, or the like: or songs immediately indited by some personal spiritual gift of some officer, or member of the church?

3. Touching the singers, if vocal singing may be allowed.

Who must sing? 1. Whether one for all the rest, the rest only saying Amen? or the whole congregation? 2. Whether women as well as men, or men alone? 3. Whether carnal men and Pagans, as well as church-members and Christians?

4. Touching the manner of singing; whether the Psalm may be sung, either 1. in meter devised? 2. in tunes invented? 3. in order, after the reading of it?

For the first question, we lay down this conclusion for a doctrine of truth; that singing of Psalms with a lively voice, is an holy duty of God's worship now in the days of the New Testament. When we say, singing with lively voice, we suppose none will so far misconstrue us, as to think we exclude singing with the heart; for God is a Spirit: and to worship him with the voice without the Spirit, were but lip-labor, which (being rested in) is but lost labor (Isaiah 29:13), or at most, profiteth but little (1 Timothy 4:8). But this we say, as we are to make melody in our hearts, so with our voices also. In opposition to this, there be some Anti-psalmists, who do not acknowledge any singing at all with the voice in the New Testament, but only spiritual songs of joy and comfort of the heart in the word of Christ.

¶ 1. Proof for the truth.

The first proof for the truth is taken from the commandment of the Lord by Paul, who instructs and exhorts the Ephesians, to speak one to another in Psalms and Hymns and spiritual Songs, &c. (Ephesians 5:19). And so in (Colossians 3:16), teaching and admonishing one another in Psalms, Hymns, &c. which cannot be done without lively voice. And so in (1 Corinthians 14:15, 16), the Apostle commands the church of Corinth, that such as sing in the church, should not only sing in the Spirit, but with understanding also: that is, not only with their own understanding (for all that sung with the Spirit did so) but with the understanding of the hearers, that so he that occupied the place of the unlearned, might be edified, and say, Amen, at such giving of thanks. From where it follows unavoidably, that singing of Psalms is not only a making of melody to the Lord with inward grace in the heart, but also with lively and audible voice, which is the point in question.

Object. 1. This place in the Corinthians makes nothing to the cause in hand; for these Corinthian Psalms, were not the Psalms of David, nor sung by the whole congregation, much less in meter and tunes devised by men, as ours be; but they were spiritual songs, immediately inspired and endited by the Holy Ghost, and sung only by him that received that gift, as the Spirit gave him utterance.

Answ. Neither did we allege the place, to prove the singing of David's Psalms, by the whole congregation in such like meter and tunes as ours be. These points do all of them belong to the other questions, which follow to be handled (God willing) in their place. But to this purpose we allege the place, that singing of Psalms in the New Testament, is to be dispensed in Christian churches, not only with inward grace in the heart, making melody to the Lord; but also with outward audible lively voice: which is the very point in hand, and which this commandment of the Apostle does clearly demonstrate.

2. Object. The Apostle to the Ephesians and Colossians, does not say, Sing one to another in Psalms, but speak or preach one to another; or in other words, teach and admonish one another, the Psalms dwelling in their hearts, they were to dispense them in a way of teaching and admonishing. But as for singing he makes no mention of that, until he came to teach them the manner of dispensing the words of Christ to God in the end of the verse. And then indeed he teaches them to sing in the Spirit, making melody with grace in the heart to God.

Answ. Such as tremble at the word (as the framer of this objection professes himself to do,) they should rather bow their judgements and practice to Scripture and language, than bow the sense of Scripture to their own conceptions against the language of Scripture. It is one thing, to speak one to another in Psalms, and Hymns, and spiritual songs, as is done in singing, another thing to preach and teach one another, out of Psalms, and Hymns, and spiritual songs. It is true, they were to teach and admonish one another out of the Psalms, and the scope of Paul will reach that. But if Paul had only meant that, to wit, that they should teach and preach one to another out of the Psalms, he would not have said, Speak you one to another in Psalms, or with Psalms: but out of the Psalms or from the Psalms; for such is the language of the Holy Ghost in expressing such a duty. Paul is said to have expounded, and testified, and persuaded the Jews out of the Law of Moses, and out of the Prophets (Acts 28:23). So Philip is said to begin to preach Jesus to the Eunuch, from that Scripture in Isaiah, or at that Scripture (Acts 8:35). He did not preach Jesus to him in speaking that Scripture.

Object. If that speaking of the Ephesians one to another in Psalms, did not hold forth their expounding and preaching in Psalms one to another, but only the bare reading or singing the letter of the Psalms, this were such a service wherein there is nothing of Christ held forth externally. I speak not of the matter of the Psalms, (which is full of Christ, as other Scriptures:) but of the outward manner of dispensing it. There is nothing held forth in the singing of it after the usual manner, but what nature and art may attain to. There is no exercise of any spiritual gift held forth in it, as is in all other administrations, which Christ has ordained.

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

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

Answ. 1. Singing of Psalmes holdeth forth as much of Christ externally, as reading of the Word, or as the hearing of it read or preached, or as the falling downe upon our knees in prayer, and saying, Amen, in the end of it. For though the Word, when it is publiquely read, ought also to be opened after the reading: yet the very reading of it, is it selfe an Ordinance, and is not without a blessing to the faithfull reader or hearer of it, no more than other Ordinances. Or else there would be some Ordinances of God like to humane Ceremonies, empty and beggarly.

Answ. 2. Morall duties, even in Pagans, may edifie the Church, as Abimeleths reproofe of Abraham and Sarah (Genesis 20; Proverbs 9:10).

Answ. 3. Singing of Psalmes is accompanied and blessed of God (by his grace) with many gracious effects, above nature or art; As 1. It allayeth the passions of melancholy and choler, yes and scattereth the furious temptations of evill spirits (1 Samuel 16:23). From where also it helpeth to asswage enmity, and to restore friendship and favor, as in Saul to David. It was not the sound of Davids Harpe that could have this power, either over the evill spirit, or over the sinfull passions of Saul himselfe, if the sound of the Harpe had not been quickned and enlived, as it were by a spirituall song, and by the Spirit of God breathing therein.

2. Singing of a spirituall song, prepareth to prophecy, by ministring the Spirit (2 Kings 3:15). While the Minstrell played, the hand of the Lord (that is, his Spirit) came upon Elisha: the Minstrells playing, if it had not been accompanied with a spirituall song, it could not have conveyed such a spirituall blessing. In 1 Samuel 10:5, 6. they could not be said (as there they be) to have prophecied with Harpes and Violls, unlesse they had sung some holy songs, together with their playing on Instruments. For Prophecy is an utterance onely of the word of God, and of the things of God contained in it; which Instruments without voyce cannot doe. Nor had their playing with Instruments been a means of conveying the Spirit to Saul, had not their voyces concurred and sung with their Instruments.

3. Singing of Psalmes honoureth God with our glory (Psalm 108:1 and Psalm 57:8). Where Davids glory being distinguished not onely from his Harpe, but from his heart, it cannot fitly be understood of any other member, but his tongue, by which he was wont in singing to glorifie God.

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

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

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

Answ. 3. Singing with Instruments was typicall, and so a ceremoniall worship, and therefore is ceased. But singing with heart and voyce is a morall worship, such as is written in the hearts of all men by nature: as to pray in distresse, so when we are merry, and have cause of solemne thankesgiving to God, then to sing Psalmes, which the Holy Ghost by the Apostle James approveth and sanctifieth (James 5:13). Or suppose singing with Instruments were not typicall, but onely an externall solemnitie of worship, fitted to the solace of the outward sences of children under age, (such as the Israelites were under the Old Testament, Galatians 4:1, 2.) yet now in the growne age of the heires of the New Testament, such externall pompous solemnities are ceased, and no externall worship reserved, but such as holdeth forth simplicitie, and gravitie; nor is any voyce now to be heard in the Church of Christ, but such as is significant and edifying by signification (1 Corinthians 14:10, 11, 26.) which the voyce of Instruments is not.

Answ. 4. It is an honor to Christ, and to his grace, not onely when we hold forth spirituall gifts, but also when we performe Christian duties. And duties performed in faith (without which prayer it selfe is not accepted) they goe not without a spirituall blessing, though Nature and Art might performe the same for the outward worke. The trailing of the weapons of the Israelites, and their Military March, both in silence and shouting, about the walls of Jericho, was no greater worke externally, than carnall men and Pagans might have performed as well as Israelites; but this being done by Israelites in faith and obedience to Gods command, it was mightie through God to cast downe the high and strong walls of Jericho (Joshua 6:13, 14, 15, 16, 20). And the Apostle looking at this and the like precedents, setteth forth Faith as that which is prevalent and effectuall in both Testaments, however the worke or worship be externall (Hebrews 11:30). In like manner is it with the reading of the Word, and the hearing of it, as also the silent joyning in Prayer, and concluding it with Amen, though all these be such duties as Nature and Art may performe the outward worke of them: yet when the people of God doe performe the same in the faith of Christ, and in the obedience of Gods command, they find a gracious blessing of God. Yes carnall and prophane persons and Pagans, though they cannot expect the like blessing from their empty outside performances; yet they sometimes taste more sweetnesse and enlargement therein, than flesh and bloud could imagine (1 Samuel 10:5, 6). Saul joyning with the Prophets in their holy melody found another Spirit coming on him, which also argueth (by the way) that the joyning of prophane and carnall hypocrites in such spirituall songs, does not evacuate the blessing of God to his people, but rather reach forth some spirituall blessing, (though common) to such carnall hypocrites.

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

Answ. God was a Spirit in the old Testament, as well as in the New; nor did he then allow and bless any worship, but what either was performed in Spirit and Truth, or did convey Spirit and Truth. Albeit more external rites in worship were then appointed than in the New Testament are now continued; for which end Christ alleges those words in the place in John, to which you allude: But nevertheless, though Christ have not limited his worship to any certain place now, as then (which was the point Christ there speaks to;) nor does he rest in external performance; yet evident it is, God has appointed in these days of the Gospel sundry external worships now as well as then, (and the same in both Testaments to be performed in Spirit and Truth;) as hearing and reading the Word, kneeling in Prayer, and saying Amen; All which Nature and Art may perform as well as the singing of Psalms with vocal melody.