Chapter 9: Whether Unregenerate Men May Sing alongside Godly Christians

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

What we believe in this point, may be summed up in these three particulars.

1. That the Church and the members thereof are called to sing to the praises of God, and to their mutual edification: for they were Churches of Christ, and members of Churches, whom the Apostle exhorteth to speak to themselves, and make melody to the Lord with Psalms and Hymns and spiritual songs (Ephesians 5:19; Colossians 3:16).

2. That the praising of God with Psalms is comely for all the upright, whether received into the fellowship of any particular visible Church, or no, for so much the words of David hold forth, Praise is comely for the upright (Psalm 33:1, 3).

3. Though spiritual gifts are necessary to make melody to the Lord in singing; yet spiritual gifts are neither the only, nor chief ground of singing; but the chief ground thereof is the moral duty lying upon all men by the Commandment of God; If any be merry to sing Psalms (James 5:13). As in Prayer, though spiritual gifts be requisite to make it acceptable; yet the duty of Prayer lies upon all men, by that Commandment which forbids Atheism; it is the fool that says in his heart, There is no God; of whom it is said, they call not upon the Lord (Psalm 14:1, 4), which also may serve for a just argument and proof of the point.

1. If by the Commandment of God, and indeed by the light of nature, if all men be bound to pray to God in their distresses (as even Jonah's Mariners will confess in a storm, Jonah 1:6), then all men are likewise bound to sing to the praise of God in their deliverances, and comforts; for the word runs alike level, Is any afflicted, let him pray? Is any merry? let him sing Psalms (James 5:13).

A second proof may be taken from the general Commandment to all men upon earth to sing to the Lord (Psalm 96:1), Sing to the Lord all the earth (Psalm 100:1, 2); Make a joyful noise to the Lord all you Lands, come before his presence with singing (Psalm 68:32); Sing to the Lord all the Kingdoms of the earth, O sing praises to the Lord. And indeed the grounds and ends of Singing, though some of them do more peculiarly concern the Church and people of God (and therefore they of all others are most bound to abound in this duty), yet sundry of the grounds and ends of Singing are common to all the sons of men, and therefore none of them to be exempted from this service. As, the sovereignty of God, The Lord is a great God, and a great King above all Gods (Psalm 95:3), and therefore make a joyful noise to him with Psalms (verse 2); He is to be feared above all Gods (Psalm 96:4), and therefore sing to him all the earth.

The greatness of God's works of Creation and Providence, they are other grounds of Singing, and they concern all the sons of men in common (Psalm 145:6–10); The Lord gives food to all flesh (verses 15–16), therefore let all flesh bless his holy Name (verse 21). Let everything that has breath praise the Lord for his mighty acts, and for his excellent greatness (Psalm 150:2–6). The end of singing is to praise the Lord for his goodness, and to stir up ourselves and others to serve the Lord with cheerfulness and glad hearts. And therefore Travellers, Prisoners, Sick men, Seamen, being saved from several distresses by the good hand of God, they are all of them commanded to praise the Lord for his goodness, and to declare his wonders before the sons of men (Psalm 107:6–32).

Object. 1. Against the singing of all sorts of men in the Congregation, carnal as well as Christian, is taken from the examples of Song set forth in Scripture, which both in the Old Testament, and in the New, were only performed by the Church and Church-members. As the Song of Moses at the Red Sea was sung by Moses, and the children of Israel (Exodus 15:1). His other Song (Deuteronomy 32), he was commanded to teach it to the children of Israel (Deuteronomy 31:19). The Song of Deborah was sung by her and Barak (Judges 5:1). Under the Kings of Judah, and after the return from Captivity, the Officers of the Church only sang for the more orderly carrying on of that Ordinance (1 Chronicles 6:31, 32 & 16:4; Nehemiah 11:22, 23).

In the New Testament, Christ and his Apostles sang in a place apart from others (Matthew 26:30).

In the Church of Corinth, none but the brethren had liberty of Prophecy, in Teaching or Singing Psalms. In the Revelation the four Beasts, and the twenty-four Elders, and the 144,000 who sung the praises of God and of the Lamb, were apparent representations of the Church her Officers and Members (Revelation 5:9 & 14:3 & 15:1–4).

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

2. We live not by examples only, but by precepts also. And evident precepts have been alleged already, for the general practice of Singing by all the sons of men upon the face of the earth.

3. Some of these examples do allow even wicked men and Apostates to sing, though it be to upbraid and convince their wickedness. As that Song of Moses (Deuteronomy 32) was appointed to be sung by the children of Israel, not only in Canaan, but in their state of Apostasy, and calamity, When evil should befall them in the latter days (Deuteronomy 31:19, 21, 22, 29).

Object. 2. It is one of the peculiar privileges of the Church, that the public dispensation of the Word is committed only to them (Romans 3:2 & 9:4). But singing for the matter of it, is nothing else, but the word (Colossians 3:16), and the act of singing in public, is the public dispensation of it.

Answ. 1. The public dispensation of the Word, to wit, by Preaching, that is, by exposition and application of the word, and that in way of office, is committed only to the Church, and to some select members of the Church, chiefly for the Church's sake, though the benefit thereof may redound also to men without. But the public dispensation of the word is not so confined to the Church, but that occasionally men without may publicly as well as privately, dispense the counsel and will of God both to the Church and to men out of the Church. And it may be a sin both in God's people and in others, not to hearken to it. Pharaoh Necho (though neither Israelite nor Proselyte) yet by his Ambassadors did publicly declare the counsel of God to Josiah: and it was a dangerous sin in Josiah, that he did not hearken to the words of Necho, which the Text says, were from the mouth of God (2 Chronicles 35:21, 22). Balaam publicly dispensed the counsel and word of God throughout the 23. and 24th Chapters of Numbers, to Balack and the Princes of Moab: and it was a desolating sin in Balack and the Princes of Moab, that they did not hearken to him: and it would have been a sin in the Church of Israel also, if they hearing of the same, had not received his Prophecies (which God put into his mouth) as the word of God. The King of the Philistims reproved both Abraham and Sarah from the word of the Lord (Genesis 20:9, 10, 16), and it had been a sin in them both, to have neglected his reproof.

Answ. 2. It is one thing publicly to dispense any ordinance or worship of God, which is peculiar to the Church, (as the Seals, and Censures, and the like:) another thing to join with the Church in such parts of the public worship of God, which are not peculiar to the Church, but common to all the sons of men. Of which sort the public prayers and praises of God be, and to the Psalms also; which though they be dispensed and offered up in the very words of God, yet due praises are not therefore the more undue, because they are offered up in due words.

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

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

Answ. 2. It is no confusion, but lawful communion, for Church and world to join together in a mixed Assembly, to perform such duties, as God requires of them in common: as to hear the word of God, and the like. In Antioch in Pisidia, the whole city almost (the greatest part whereof were Pagans) came together to hear the word of God (Acts 13:44). Was this a confusion? And what if the Apostles had prayed in that mixed Assembly, and all the faithful had said Amen to their prayers, and what if Pagans also understanding what they prayed, had said Amen with them, had it been a confusion? Yes, what if in such an Assembly, they should not depart without the public praises of God in a Psalm, and that whole mixed Assembly should join together in the singing of it, would it be a confusion? If it be no confusion for all sorts of men to join together in a mixed Assembly to hear the word of God, because it is a duty required of them all; then neither is it a confusion, but a lawful communion to join together in singing the praises of God in a Psalm, because it is a duty required of them all. David foretells, that all the Kings of the earth (and why not their people as well?) shall praise the Lord, when they hear the words of his mouth. Yes, they shall sing in the ways of the Lord, that great is the glory of the Lord (Psalm 138:4, 5).

Object. 4. The end of singing is to instruct, admonish, and comfort the Church: but the world must not instruct the Church, the Church having received sufficient gifts by Christ's ascension to edify itself (Ephesians 4:7 to 12). This were to borrow jewels of the Egyptians to make a golden calf, and to put the Ark into a Cart, to be drawn by oxen, that should be carried by Levites.

Answ. 1. The end of singing is not only to instruct, admonish, and comfort the Church, but such also as are godly, though out of the Church. Praise is comely for the upright, whether in the Church, or out of it. No, further, the end of singing is not only to instruct, and admonish, and comfort the upright, but also to instruct, and convince, and reprove the wicked, as has been showed (Deuteronomy 31:19).

Answ. 2. The end of singing, is not only to instruct, and convince, and edify men but also to praise and glorify God (Psalm 96:1). Though the Church might be sufficient to edify itself: yet is it not sufficient to glorify God alone: which is a duty lying upon all the sons of men, yes, in their kind, upon all the creatures.

Answ. 3. Though the Church have received from Christ's ascension sufficient helps within itself, to edify itself: yet if his Providence also cast in other helps from without to edify it, it is from the virtue of the same ascension of Christ sitting at God's right hand; and such helps are not to be rejected. Josiah did not well to reject the admonition of Pharaoh Necho: Abraham and Sarah did well to receive the admonition of Abimelech. And yet neither Pharaoh nor Abimelech were of the Church.

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

Though it was an abuse of the Egyptian jewels, to borrow them to make a golden calf; yet it was no abuse of them to offer them to God for the building and furnishing of the work of the Tabernacle. God forbid any Christian soul should please itself in comparing the praises of the holy and glorious God to the golden calf; for though the singing of the praises of God by carnal men, may be compared to the employment of Egyptian jewels to that end for which they are used: yet that end being the praising of God, and in such a way as God has enjoined to all men, it is not an employment of Egyptian jewels to the making of a golden calf, but to the praises of the living God, who is the Savior of all men, especially of all them that believe.

Nor is there any resemblance between putting the Ark upon a cart to be carried by oxen, which should have been carried by Levites, and the permitting of men out of the Church to join in singing the praises of the Lord. For neither do the members of the Church (to whom the Lord has chiefly committed the singing forth of his praises) lay aside this duty, and leave it to non-members, (as the Levites laid aside the carrying of the Ark, and left in the cart and oxen:) neither are non-members as a cart and oxen, upon whom this duty was never laid: but are all of them enjoined, as to hear his Word and to call upon his Name, so to sing forth the praises due to his Name from all his creatures. There is much more just cause of fear, lest this new opinion of rejecting of singing of David's Psalms, and disallowing any Psalms to be sung, but such as are invented by ordinary common gifts, and the same to be sung only by them that invent them, lest this new opinion, I say, be worse than the new cart of the Philistines; for that was to carry the Ark of God to his place; but this new opinion tends to carry this ordinance of singing Psalms out of the country. And there is the like cause of fear lest this over-prizing our personal spiritual common gifts, and the Psalms endited by them, above the Psalms of David, be not indeed the erecting of a golden calf, instead of the Cherubims of the Tabernacle.

Object. 5. If Pagans and profane persons may sing, they may prophesy also in Christ's spiritual Temple.

It has been showed above, that prophecy is taken two ways in Scripture. 1. More properly for preaching the Word, that is expounding and applying Scripture to edification. 2. More generally for speaking or publishing the holy things of God, to the glory of God. In the former of these ways, it is not for Pagans, or profane persons, ordinarily and allowably to prophesy in Christ's spiritual Temple, which is his Church. But in the latter way, it is not unlawful as to say Amen, to the public prayers of the Church, and thereby to express their joining in prayer, (which is one act of prophecy;) so to join with them in singing Psalms; which it has been showed above, is a duty common to them with the Church, as well to join with them in hearing the Word. Wherein whether they edify the Church or no, certain it is, it tends to the glory of God, that God's praises should be set forth by all the sons of men. And it is a further glory to God, that such Pagans and profane persons should sing the word of God to their own conviction and confusion of face: and from both, some edification and comfort redounds to the Church, to see the wicked convinced, and God's Name to be glorified. For it is an honor to God, and a comfort to his Church, that our God is not as their God, our enemies being judges and witnesses.

Object. 6. The godly Jews would not suffer the Samaritans to build the Temple with them, though they offered themselves (Ezra 4:2, 3). And if singing be prophesying in any sense, and any way tending to the comfort or edification of the Church, why should we suffer profane persons to sing with us?

That the godly Jews did reject the Samaritans from building with them, it was not out of moral consideration, as if it were unlawful for Heathens to contribute their assistance to the worship or ordinances of God; but out of a ceremonial respect, because no Heathens or unclean persons might be allowed to come into the Temple of the Lord (Acts 21:28; 2 Chronicles 23:19). But by the death of Christ the partition wall of ceremonies is broken down: and we may allow Heathens and profane persons to come into our holy assemblies (1 Corinthians 14:24), which they would not admit. Certain it is, the godly Jews themselves did receive liberal contributions and oblations from the kings of Persia, towards the building and maintenance of the Temple (Ezra 7:21 to 24, and chapter 8:24 to 30), which was a moral acknowledgement of the honor due to the God of Israel, as well by Gentiles as Jews. If therefore the Jews would accept acknowledgment of moral homage and service from Heathens and profane persons to the God of Israel; why may not Christians accept from Pagans and profane persons, their acknowledgement of moral homage and service to our God, in singing forth his praises among us?

Object. 7. Such carnal and profane people, are not worthy to take the Name and praises of God in their mouths; nor are they able to make melody to the Lord; by singing to him with grace in their hearts, as is required (Colossians 3:16).

Answ. 1. If we speak of the worthiness of desert, John Baptist was not worthy to loose the latchet of Christ's shoe, much less to sing forth his glorious praise. But if we speak of the worthiness of fitness, though it be true, their unclean lips are not fit to take the holy word of God into their mouths; yet the holy word of God is fit to come into their minds and mouths also, to convince and reprove them of their apostasy from God, and rebellion against him (Deuteronomy 31:19). And however they be unfit and unworthy to take God's Name and praise into their mouths; yet surely the Lord is worthy of all praise and glory, blessing and thanksgiving from them, and all the creatures which he has made.

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

Object. 8. Though the Scribes and Pharisees joyned in the Temple-Songs upon the words of David in the worldly Sanctuary: yet the melody made by such carnall and cleane mouths, was farre more beautifull and glorious, then ours in the Assemblies made with a multitude of all manner of Singers, upon the same words of David and Asaph. For although they that sang in the Temple in those dayes were carnall, yet they were appointed to sing, and were choice Singers, endued with choice (though common) singing gifts, which made the service most beautifull, as men call beauty. But the melody of our Assembly compared with theirs, has no outward beauty in it. So that if their melody were a Type of ours, then the Type is more glorious then the Antitype, which is a dishonour to Christ.

Answ. 1. It is no dishonour at all to Christ, that the Type should be farre more beautifull and glorious to the outward man, then the Antitype. Solomon was a type of Christ, and the Temple of Solomon was a type of his body; and both Solomon himselfe and his Temple were farre more beautifull and glorious then Christ himselfe to the outward man (Isaiah 53:2). Yet this was no dishonour to Christ, whose beautie and glory was so divine and heavenly in the inner man, that all their outward beautie and glory, were but dim and darke shadowes to it.

Answ. 2. Wee doe not say, that their melody in the Temple, which was made with voyces, was a type of our melody made with our voyces, and singing the same Psalmes of David and Asaph. For though their Choristers were types of the whole Church, and their instruments of Musicke were types of the inward affections of our hearts, in singing forth the Praises of the Lord, to the honor of his name, to their own edification.

Answ. 3. Though their melody might be more beautifull and glorious to the outward appearance, as being more artificiall and more musicall: yet seeing the Spirit of Grace is more abundantly poured out in the New Testament, then in the old, if the holy Singers sing with more life and grace of the Spirit, our melody is the more beautifull and glorious before the Lord, and his spirituall Saints, though theirs was more beautifull and glorious in the outward sence.

Answ. 4. Whether the Scribes and the Pharisees were any of them Musitians of the Temple, endued with choice gifts, and appointed to that office, (as you say) though wee doe not know it, yet neither will we deny it. But this we dare say, That if they were appointed to sing, so now not any choice order of men, but all the sonnes of men are commanded to Sing, as well as to Pray, as has been shewed above.

Object. 9. Where many sing together, (as in a great mixt Assembly) many sing they know not what: and they that doe know what they sing, cannot but see, that many of the Psalmes, which they doe sing, are not suitable to their own condition. And how then can they sing such Psalmes, as Songs of their own?

Answ. 1. The ignorance of men in discerning the true matter, or the right manner of a Dutie, does not excuse them from performance of the Dutie: we speake of such morall Duties, as the morall Law of God and the Law of Nature requireth to be done. What if a man know not what nor how to pray? Yet that will not excuse him either from praying himselfe, or from joyning with others that are better acquainted with prayer, then himselfe. So it is here, what if many a man know not what, nor how to sing to Gods Praise? Yet that will not excuse him, either from singing himselfe, or joyning with others, that have more spirituall skill in that kinde then himselfe.

Answ. 2. It is an ignorance of a mans selfe, and of the wayes of God to thinke that any Psalme is unsuitable to his own condition. For every Psalme setteth forth either the attributes and works of God and his Christ, and this yeeldeth me matter of holy reverence, Blessing, and Praise: Or else it describeth the estate and wayes of the Church and People of God, and this affecteth me with compassion, instruction, or imitation: Or else it deciphereth the estate and wayes of the wicked, and this holdeth forth to me a word of admonition: Or else it does lively expresse mine own affections and afflictions, temptations and comforts, and then it furnisheth me with fit matter and words to present mine own condition before the Lord. But whatever the matter of the Psalme concerning God or his Christ, the godly, or the wicked, my selfe, or others, the good or evill estate of one, or other. It ever ministreth fit matter and occasion to me of singing forth the Praises of the Lord, since the Name of God is to be blessed in all, whether it goe well or ill with our selves or others.