Chapter 12: Answering Objections from the Practice of the Primitive Church

Object. 1. That practise which was anciently used in the Churches immediately after the Apostles times, is most probable to be nearest the constitution of the Apostles; and that practise which followed a great while after it, is most probable to be furthest off; as the water is purest and clearest, nearest the fountain, and runneth more troubled, and muddy afterwards. Now the practise of singing Psalms, which were made by the faithful, was first in use: For those Psalms which the Primitive Christians used before day in the time of Persecution, wherein they sang Praises to Christ their God (as Pliny writes to Trajan) they are said to be made of the faithful.

These were in use, even in John's time, after he was called from Banishment (after Domitian's death) to order the Churches; which practise also continued about three hundred years; wherein there was more purity in doctrine and discipline, (as used to be under Persecution) then afterwards.

Answ. 1. This syllogism falls short of truth in both the propositions: For it is not always true, that the practise which was used in the Churches immediately after the purest times, is nearest to their constitution, (as the water is purest and clearest next the fountain;) and that which follows a great while after it, is furthest off. As water near the fountain may fall out to be troubled, and so become less clear and pure, then in his running course further off. The night following the day, though it be nearest to the day, yet it is more dark, then the day following after, though it be further off from the day before. The elders and people that lived in the days of Joshua, they served the Lord: but when that generation were gathered to their Fathers, there arose another generation after them, which knew not the Lord, and they did evil in the sight of the Lord, and served Baalim (Judges 3:7 to 11). Paul forewarns the elders of Ephesus; he knew that after his departure grievous wolves should come in among them, not sparing the flock (Acts 20:29, 30). And Eusebius complains out of Hesesippus, that after the Apostles times, the Church did not long remain a chaste and undefiled virgin (Histor. Eccles. lib. 3. cap. 26).

2. Neither is it true, that the practise of singing Scripture-Psalms followed a great while after the Apostles times, as if the faithful had only made use of their own personal gifts in compiling Psalms for the first three hundred years. For it is evident that in the next century after the Apostles times, the Church did (as Tertullian testifies, Apologet, Chap. 39.) Deo canere, either de Scripturis Sanctis, or de proprio ingenio, that is, either out of the holy Scriptures, or out of their own gift. Yes, and Pliny himself, (which is all the testimony you allege of the Churches practise for three hundred years) he does not express what Psalms they sang, whether out of the holy Scriptures, or out of their own gift, or that any one alone did sing, but that they did Carmen Christo quasi Deo dicere suo invicem (Plin. Epist. lib. 10. Epist. 97). Which Tertullian and others express, they did Caetus antelucanos habere ad canendum Deo & Christo (Apologet. cap. 2): they met before day to sing Praises to God and Christ, and to confederate discipline.

3. Though they had made use of their personal gifts, more then they did in the times of the Primitive Persecutions, during the first three hundred years, yet that would not argue they neglected the use of David's Psalms; much less would it encourage us to neglect the use of David's Psalms now. During the times of those bloody Persecutions, as the sufferings of the Saints abounded, so did their consolations (through Christ) abound also. As God honored sundry of them with miraculous gifts, so especially with a large measure of spiritual joy in the Lord, which might furnish them with more enlargement of heart, to compile Psalms to set forth his praise, then God is wont to bestow in more peaceable times.

4. Though sometimes they sang Scripture-Psalms, and sometimes spiritual songs by personal gifts: yet both sorts evidence the judgment and practise of those times, touching vocal singing. They did not only make melody to the Lord with grace in their hearts, but with songs also in their mouths. Yes, Justin Martyr, (who flourished within fifty years after the Apostles time) or whoever was the author of those questions and answers ad Orthodoxes among his works, though he speak of musical instruments, as utterly unfit for Church assemblies, yet simple singing with the voice he much magnifies; as that which stirs up the heart to spiritual joy, and holy desires; as that which subdues the passions and concupiscences of the flesh; as that which scatters the evil suggestions of spiritual enemies; as that which waters, and refreshes the soul to fruitfulness in good duties; as that which stirs up courage and constancy in wrestlings for the truth; and as that which gives some medicine to all the griefs, which befall a man through sad and sorrowful accidents in this life (Justin in Answ. to Q. 107).

5. After the three hundred years after Christ were expired, yet not long after, the times of Persecution returned in the days of Julian the Apostate, when the Christians of Antioch, together with the women and children, sang such Psalms of David as cursed and reproached Heathen idols and idolaters (Socrates Eccles. Histor. lib. 2. cap. 16). In general, cap. 18, Theodoret expresses by name Psalm 115 and Psalm 68 (Histor. Eccles. lib. 3. cap. 17).

6. Although before the three hundred years were expired, we read in Eusebius, that one Nepos (though a Millenary) was well respected, as for other good gifts and works, so for divers Psalms and Hymns composed by him, (which some brethren did willingly use a long time after;) yet we suppose, that was such a practise, as yourself would not allow, to sing set forms of Psalms invented by men, and to continue to sing them after their departure, and in the mean time, to refuse set forms of Psalms indited by the Holy Ghost; as if the Psalms indited by an extraordinary measure of the Spirit, were more unclean, then the Psalms indited by the common gift of an ordinary elder or brother.

Object. 2. Samosatenus the heretic, (who denied the deity of the Lord Jesus) was the first that within those first three hundred years, opposed this singing by personal gifts.

Answ. Not out of respect to David's Psalms, but to avoid the hymns which did set forth the glory and Godhead of Christ, and to bring in Psalms, which did set forth his own heresy, and therewith his own praises, as Eusebius testifies (Eccles. Hist. lib. 7. cap. 24. in lat. cap. 30. in gr.).

Object. 3. The practise of singing Davids Psalmes was a later invention, brought into the Church of Antioch by Flavianus and Diodorus. And hence this custome was taken up by Ambrose and Augustine: but vehemently opposed by one Hilary a Ruler there, because they sang out of a Booke. Hence Augustine turned a Patron for it, forced thereto rather by the importunity of the people, then of his own accord: as being destitute of weapons out of the word of God for it: and therefore afterwards repented of it, and wished the custome removed.

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

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

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

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

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

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

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

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

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

2. Their forbidding any to sing, but such as were appointed to sing (Concil. Laodic. Can. 15.), though they did it to prevent the people's abuse of the Psalms by singing out of tune; yet their care might better have been bestowed in learning the people to know and keep the tune, and in advising such as had loud and strong voices, and were skillful of song, to have led and kept the people in a decent melody. But otherwise for their prohibiting of singing of Psalms composed by private men, and the reading of any books in the Church, but the writings of the Prophets and Apostles, as they do in Canon 59, that so they might establish the reading of Scripture books, and the singing of Scripture Psalms. It is so far from superstition, that it tends rather to prefer divine institutions, above human inventions. When they interdicted the Psalms composed by private Christians, whom they called Idiots, or as we call them in our language, simple fools. You are not ignorant that an Idiot in their language signifies no more but a private man; and in the same sense the Apostle himself uses it (1 Corinthians 14:16), though the translators turn it 'unlearned.'

Neither do forms of God's praise stop the breathing of the lively gifts of God's Spirit, when the forms are no other, but such as were indited by the immediate inspiration of the Holy Ghost. For when the Psalms of David, and of other holy men of God, were commended to the Church of Israel, and by them were ordinarily sung in the Temple and elsewhere, would you say it did hinder the free passage of the breathing of the lively gifts of God's Spirit, either in the ministry of the Priests, or in the writings and sermons of the Prophets? Surely Elisha found it otherwise (2 Kings 3:15), and the whole Church of Judah. As for 666 (which you call the fatal figure of Antichrist) judge you in your own soul before the Lord, whether it does more savor of an Antichristian spirit, for the whole Church to sing the Psalms of David with one accord, or to sing Te Deum, or some other anthem devised by a private spirit, one man alone? Sure it is (as we said before) Antichristian Churches do utterly reject the singing of David's Psalms in the meter of each nation in their mother tongue, yes and do reproach such Psalms as Geneva jigs; so far are they off from closing with singing of them as an invention of their own.

Object. 5. Let no man think, that the singing of David's Psalms is an ordinance of God, because many Christians have found their affections stirred (as Augustine also did) in the singing of them. This does not justify this practice, no more than it does preaching by a false calling, because some have found conversion by it: no more than it does the receiving the seal of the Supper in a false Church, and that with the idolatrous gesture of kneeling, because some have found quickening and strengthening grace therein. For God's goodness many times goes beyond his truth.

Answ. We cannot say, that God's goodness goes beyond his truth, though sometimes he shows a man mercy out of his way. For we have the truth of God's word to testify, that so sometimes he does, as Saul found converting grace in going to Damascus to persecute the Saints. But this we say, that when God does thus, he either convinces a man of the error of his way, before he shows him favor in it, (as he did Saul,) or else the way itself, or duty is of God, though there be some failing in the circumstance of it. Many of Israel that came to the Passover in Hezekiah's time in their uncleanness, yet they found mercy with the Lord. But it was because the ordinance and duty was of God, the failing was only in the manner of preparation to it (2 Chronicles 30:18, 19, 20). But if Micah set up an invention of his own in his house, though he may promise himself a blessing in some orderly circumstance of it, (as he did, Judges 17:13,) yet let him be sure he shall find a curse instead of a blessing, according as God has expressed it (Deuteronomy 7:26). It is granted and bewailed, that there has been found some sinful failings in sundry circumstances of some ministers' callings: and yet because the substance of the calling was of God; many have found saving blessings in attending on their ministry. And the Lord's Supper administered by them being of God, though the gesture in which it was received was corrupt, the Lord was pleased to accept and bless what was his own, and to pass by sins of ignorance in his people. But can it ever be proved that when any practice of God's worship has been but a human and Antichristian invention, that it has been nevertheless blessed with the communication of spiritual affections, and that not seldom and rarely, but frequently and usually; not to one or two Saints, but generally; not to the weakest, but to the strongest Christians? We are verily persuaded no such instance can be given since the world began. God is not wont to honor and bless the ways of superstition, with the reward of sincere devotion. But surely God has delighted to bless the singing of his holy Psalms, with gracious and spiritual affections, not only in Augustine's time, and in Justin Martyr's before him, but from age to age to his Saints, usually, generally, and abundantly: so that doubtless the servants of God defraud their souls of much spiritual good, and comfort, who defraud themselves of the fellowship of this ordinance.

But here is the misery of the present age, that those ordinances that men have practiced, either without the knowledge of the true grounds thereof, or without the life and sense of the comfort of them, or without the sincere love of them, they have therefore afterwards in the hour and power of temptation cast them aside, and so forsaken the holy institutions of God, to embrace and please themselves in their own imaginations. How much more safe were it, for humble and sincere Christians, to walk in God's holy fear, and in sense of their own ignorance, infirmities, and temptations, to suspect their own private apprehensions, and humbly to beg a Spirit of Light and Truth, to lead them into all truth, and meekly to consult with brethren without setting up any idol or forestalled imagination in their hearts, before they resolve to run a by-way, to the grief and scandal of their brethren. It is a palsy distemper in a member to be carried with a different motion from the rest of the body: the Lord heal our swervings, and establish us with a Spirit of Truth and Grace in Christ Jesus.