#psalm singing

[puritanfeed]

Singing God's Songs » Article Library » Grange Press

Scripture provides a complete deposit of inspired songs, accompanied by God’s command to use them. The Psalms maintain a unique and authoritative status.

[confessingbaptist]

Tom Chantry

Tom Chantry:

When the Psalms are sung, the minister never leaves without hearing a sermon. Psalms are amazing compositions; we would expect nothing else from inspired Scripture. They dig down to the root of truth and press in on the heart of the believer. They apply truth to our condition by urging us to trust and praise the Lord. Each Psalm is a sermon in verse, expounding and applying the truth of God.

  Those of us who minister, particularly in small churches, very often go to the assembly several times on a Lord’s Day and preach the word every time. We could go months at a time without hearing the preaching of the Word. But because my church opens each week with a Psalm, I hear a sermon, ‘preached’ by the choir (which in solid, Reformed fashion is made up of all the congregants singing together). I cannot say how often I am moved beyond expression by the message of the Psalm. I do not feel the lack of a ministry dedicated to my own spiritual needs, my people supply that by singing the Psalm in my direction.

Read “Preaching From the Choir”

 Related:

Malcolm Watts “Psalm Singing” [pdf] + Examples for Download [mp3]

Jeff Riddle Interviews Malcolm Watts on Worship [Audio]

“A Discourse On Singing of Psalms” [John Gill]

[formofaservant]

Psalm 6. The Psalms were given to us by God so that He may teach us with the plucking of our hearts by the Spirit's skillful playing what it means to live as Christians. Is it surprising then that so many have lost the art of Christian living because the psalms have left their prominence in the saint’s singing and have been replaced with counterfeits? If we but read only the psalm fragments off the cups we drink, the clothes we wear, but never once sing them, we do nothing more than detriment to our own sanctity and we bring great dishonor to Him who spoke such words, plays such music, and conducts such an orchestra.

[confessingbaptist]

The following is a sermon from John Gill preached The 25th Of December, 1733 To A Society Of Young Men, Who Carry On An Exercise Of Prayer On Lord’s-Day Mornings, At A Meeting-House On Horslydown, Southwark.

A Discourse On SINGING OF PSALMS As A Part Of Divine Worship

Listen to this Sermon (1 Hour, 14 Minutes)

1 CORINTHIANS 14:15 (Latter Part), “I will sing with the Spirit, and I will sing with the understanding also.”

On this day in the last year, you were pleased to call me to preach to you from the former part of this verse; which led me to discourse concerning the work and duty of prayer, which, at your request, was published to the worldly and now, at your fresh instances, I am desired to insist upon the latter part of it, which regards the duty of singing; and, since the text and context were opened so far as was necessary, in my former discourse, I shall immediately attend to the consideration of the subject before me, which I shall handle in the following method:

I. I shall endeavor to show you what is singing, and the nature of it, as an ordinance of God.

II. Prove that it is an ordinance not confined to the Old Testament dispensation.

III. Inquire into the subject matter of singing, or what that is which is to be sung.

IV. Point out to you the persons who are to sing. And

V. Observe the manner in which this ordinance should be performed.

I. I am to show you what is singing, or what is the common idea we have, or can have of it. Singing may be considered either in a proper, or in an improper sense; when it is used improperly, ‘tis ascribed to inanimate creatures: So the heavens, the earth (Isa. 44:23; 49:13; 1 Chron. 16:33; Ps. 65:13), mountains, forests, the trees of the wood, the pastures clothed with flocks, and the valleys covered with corn, are said to ring and shout for joy, or are exhorted to it: And it is also in this improper sense that the heart is said to sing; as when Job says (Job 29:13), I caused the widow’s heart to sing for joy; that is, greatly to rejoice; singing for joy being put there for great joy, which is the cause of it. Singing, taken in a strict and proper sense, and as a natural act, is an act of the tongue, or voice; though not every action of the tongue, or sound of the voice, is to be called singing. Speech is an action of the tongue; but all kind of speaking, or saying, is not singing. Singing is speaking musically, or with the modulation of the voice: There two sounds, speaking, or saying, and singing, have not the same idea. When I am told, as it is commonly expressed, that such an one said grace before and after meat; I readily understand, that he asked a blessing of God upon his food before eating, and returned thanks for it afterwards, according to the common use of speech in prayer to God, and in conversation with men: But if it should be told me, that he sung grace before or after meat, I should not be able to form any other idea of it in my mind, but that he expressed all this in a tonical, musical way, with a modulation of the voice. Likewise it is not any clamor of the tongue; or every sound of the voice, that is to be accounted singing, but an harmonious, melodious and musical sound of it; otherwise; why should the tuneful and warbling notes and strains of birds be called singing, any more than the grunting of a hog, the braying of an ass, the neighing of a horse, the barking of a dog, or the roaring of a lion.

Let us now consider this action of the tongue, or voice, as performed religiously, and we shall find, that singing of God’s praise is speaking out his praise musically; or it is an expression of it, with the modulation of the voice; and so is an ordinance distinct from prayer, praise, giving of thanks, and inward spiritual joy.

It is distinct from prayer, as is evident from my text; otherwise the Apostle must be guilty of a most wretched tautology; which is by no means to be admitted of. The Apostle James mentions prayer, and singing of psalms, as two distinct things; to which he advises different persons, or persons under different circumstances; when he says (Jam. 5:13), Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

Nor ought it to be objected to us, that we sometimes sing petitions, or what is prayer-wise, since praying, or making petitions, is different from singing them: However, those who are of a different mind from us about singing, should not object this, since the only way of singing, or at least, the most principal one, they pretend to make use of, is in prayer, and that is praising God in prayer. But,

Singing of God’s praise is distinct from praising him; though we do praise him in singing, yet all praising of God is not singing; singing is one way in which we praise God; but there are many ways in which we praise him, when we cannot be said to sing: As for instance, we praise God when we give thanks unto him for mercies spiritual or temporal; when we speak well of his adorable perfections and glorious works, either in public or private; and we are capable of praising him by our lives and actions, as well as by our tongues; in neither of which senses can we be said to sing. If all praising is singing, I should be glad to know what singing of praise is. For, that it is different from giving of thanks, appears from the institution of the Lord’s-supper; in which giving of thanks, and singing an hymn, or psalm, as in the margin of your bibles, or a song of praise to God, are mentioned as very distinct things but of this more hereafter: I shall now only just observe, that the Apostle Paul, in his epistle to the Ephesians (Eph. 5:19, 20), when he exhorts them to sing psalms, hymns, and spiritual songs, afterwards mentions giving of thanks to God in the name of Christ, as another duty incumbent on them.

Nor is inward spiritual joy, or heart rejoicing, singing of God’s praise. True spiritual joy is wrought in the soul by the Holy Ghost, and takes its life from views of the person, blood, righteousness, sacrifice, and atonement of Christ; and is increased by the shedding abroad of the love of God in the heart, and by discoveries of covenant interest in the Father and in the Son. Now, when the soul is in such a comfortable situation, ‘tis in the most agreeable frame to sing the praises of God; hence says James, is any merry? Euqumei tiV , is any of a good mind, or in a good frame of soul? let him sing psalms: Not that these are the only persons that are to sing psalms, or this the only time, any more than that afflicted persons are the only ones that are to pray, and the time of affliction the only time of prayer: But as affliction more especially calls for prayer, so spiritual joy and rejoicing, for singing of psalms; but then this spiritual joy is not singing, but the cause or reason of it, and what eminently fits a person for it.

Though there is such a thing as mental prayer, there is no such thing as mental singing, for singing in the heart without the voice; speaking or preaching without a tongue, or voice, are nor greater contradictions, or rather impossibilities, than singing without a tongue or voice is; such an hypothesis is suited for no scheme but Quakerism: And we may as well have our silent meetings, dumb preaching, and mute prayer, as silent singing. Singing and making melody in the heart, is no other than singing with or from the heart, or heartily, or, as it is expressed in a parallel place, with grace in the heart, i.e. either with gratitude and thankfulness, or with grace in exercise; together with the voice.

Singing of God’s praises is a vocal action, and should be performed in a social way, in concert with others; with the voice together shall they sing (Isa. 52:8), and not only with the voice, but with the modulation of it: It is not any noise of the tongue or voice, but an harmonious, melodious, joyful one (Ps. 95:1, 2). 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. But,

II. I shall endeavor to prove, that this ordinance of singing does not belong to the ceremonial law or was confined to the Old Testament dispensation, but is a part of natural religion, and moral worship, perpetually binding on all mankind, and so to be performed by believers in a spiritual and evangelic manner, under the gospel dispensation. And,

1. It will appear, from the practice of the Heathens, that it was a part of natural and moral worship, who, though greatly in the dark, both about the object and manner of worship, yet, by the dim light of nature, groped after the knowledge of both, if haply they might find them; and as by this dim light they were directed to pray to a superior Being when in distress, as Jonah’s mariners did; so, by the same light, they were directed to sing praises to him when they received mercies, prayer and singing, being alike parts of natural religion and moral worship. So that though the Gentiles had no positive laws nor scheme of revelation to guide them in the worship of God, yet, in some instances, did, by nature, the things contained in the law; which shew the work of the law written on their hearts. I will just produce some few instances respecting the present case. Clemens Alexandrinus intimates, that one part of the religious worship of the Egyptians, consisted of hymns to their gods; his words are these; “First a singer goes before, bringing forth some one thing of the symbols of music; and they say, that he ought to take two books out of those of Hermes, the one containing the hymns of the gods, the other, the method of a royal life.” And a little after, he adds; “There are ten things which are suitable to the honor of their gods, and contain the Egyptian religion as sacrifices, first fruits, hymns, prayers, shows, feasts, and such like things.” This is confirmed by Porphyry, who says that the Egyptians devote “the day to the worship of their gods; in which, three or four times, viz. morning and evening, noon and sun-setting, they sing hymns unto them: The same Porphyry says, concerning the Indians, that “they spend the greatest part of the day and night in prayers and hymns to the gods:” And moreover, that when they commit their bodies to the flames, that they may, in the purest manner, separate the soul from the body, they sing an hymn, and die”. And, in another place, explaining that symbol of Pythagoras, “That drink offerings are to be poured out to the gods, by the ear of the cups; by this, says he, is intimated, that we ought to honor the gods, and sing hymns to them with music, for this goes through the ears.”

Very remarkable is a passage of Arrianus, the stoic philosopher; “If, says he, we are intelligent creatures, what else should we do, both in public and private, than to sing an hymn to the Deity, to speak well of him, and give thanks unto him? Should we nor, whether digging or plowing, or eating, sing an hymn to God? Great is God, who has given us there instruments, by which we till the earth. Great is God, that has given us hands, a faculty of swallowing, and a belly; that we secretly grow and increase, and that, whilst we sleep, we breath; each of there things ought to be taken notice of in an hymn: But the greatest and most divine hymn we ought to sing is, that he has given us a reasonable faculty of using these things in a right way: What shall I say, since many of you are blind? ought not some one to fill up this place, and give our an hymn to God for you all? — If I was a nightingale, I would do as a nightingale; and is a swan, as a swan; but since I am a rational creature, I ought to praise God; this is my work; this I will do; nor will I desert the station to the utmost of my power; and I exhort you to the self same song.” And, in another place he says, “This is my work whilst I live, to sing an hymn to God; both by myself, and before one or many.” Much of this language would well become the mouth of a Christian. It is observed concerning the muses, that they were chiefly employed about the hymns and worship of the gods, and that Come of them had their names from thence, as Mespomene, Terpsichore, and Polymnia; and that Homer got so much credit, admiration, and applause as he did, was owing, among other things, to the hymns which he composed for the gods; and there is still extant, among his works, an hymn to Apollo. Moreover, formerly rewards were proposed in the Pythian games, for such who best sung an hymn to the God. And Julian the emperor, takes notice of many excellent hymns of the gods, which he advises to learn, as being of great use in the knowledge of things sacred; most of which, he says, were composed by the gods; some few by men inspired by a divine spirit. From there, and other instances which might be produced, we may conclude, that the Gentiles wore obliged, by the law of nature, to this part of worship, and, by the light of nature, were directed to it; and consequently that it is a part of natural religion and moral worship. Moreover,

2. It is evident, that the people of God sung .longs of praise to him before the law was given by Moses. When the Lord so remarkably appeared for the children of Israel, by delivering them our of the hands of the Egyptians, and carrying them safely through the Red Sea, though their enemies were drowned in it; Then sang Moses and the children of Israel this song, unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea, etc. Miriam and the Israelitish women, sung the time. This is the first long the scriptures make mention of; though, the Jews say, Adam sung one before. Now, by what law did the Israelites sing this song? it could nor be by the Levitical law; for that system of laws was not as yet given to that people and when that body of laws was delivered to them, we do nor find that singing of God’s praises was any part of it; it is not to be met with in the whole body of Jewish laws, given out by Moses; why then should it be reckoned of ceremonious institution, or a part of worship peculiar to the Old Testament? Nor was it by any positive law, or according to any part of external revelation God had made to the sons of men, the children of Israel sung; for no such positive law was extant, or any such revelation made, as we know of. It remains then, that in doing this, they acted according to the dictates of their consciences, and the examples which might have been before them, by which they were influenced, as to cry to the Lord when in distress, so to sing his praises when they were delivered.

3. It may easily be observed, that when psalmody was in the most flourishing condition among the Israelites; under the direction and influence of David their king, the sweet Psalmist of Israel, it was not confined to that people; but all nations of the earth were called upon, and exhorted to sing the praises of God, even by the Psalmist himself; Make a joyful noise unto God, all ye lands, Hebrews all the earth, sing forth the honor his name; make his praise glorious. Let the people praise thee, O God, let all the people praise thee. O let the nations be glad and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth. Selah. O sing unto the Lord a new song ; sing unto the Lord all the earth, sing unto the Lord; bless his name, shew forth his salvation from day to day (Ps. 66:1,2; 67:3, 4; 96:1, 2). Now if singing was not a part of moral worship, but of a ceremonious kind, and peculiar to the Old Testament dispensation, the nations of the earth would have had no concern in it; it would not have been obligatory upon them, but proper only to the Israelites, to whom alone pertaineth the giving of the law and the service of God.

4. Nothing is more manifest, than that when ceremonial worship was in its greatest glory, and legal sacrifices in highest esteem, that singing of psalms and spiritual longs was preferred unto them, as being more acceptable to God; I will praise the name of God with a song, and will magnify him with thanksgiving, says David; This also shall please the Lord better than an ox or bullock, that hath horns and hoofs (Psalm 69:30, 31). Now can any other reason of this difference be given, than that the sacrifice of an ox or bullock was of ceremonial. institution; whereas, praising God was a part of moral worship, which might be performed in a spiritual and evangelic manner.

5. When the ceremonial law, with all its instituted rites, was abolished, this duty of singing, remained in full force. The Apostle Paul, in his epistles written to the churches at Ephesus and Colosse, declares in the one, that the middle wall of partition, between Jew and Gentile, was broken down: Meaning the ceremonial law, and that which was the cause of enmity between both; even the law of commandments, contained in ordinances, was abolished (Eph. 2:14, 15). And in the other; says, Let no man judge you in meat or in drink, or in respect of an holy day, or the new moon, or of the sabbath day,, which are a shadow of things to come, but the body is of Christ (Colossians 2:16, 17); and yet, in both (Eph. 5:19; Col. 3:16), exhorts them to sing psalms, hymns, and spiritual songs. Now it is not reasonable to suppose, that the same Apostle, in the same epistles, written to the same persons, should declare them disengaged from some things, and under obligation to regard others, if there equally belonged to the ceremonial law, and were alike peculiar to the Old Testament dispensation.

6. This practice of singing the praises of God, has been performed by creatures who were never subject to the ceremonial law; by whom I mean not the Gentiles, who have been already taken notice of, but the angels, who, though subject to the moral law, so far as their nature and condition will admit of; yet, in no one instance, were ever concerned in ceremonial service. Now these holy and spiritual beings were very early employed in this divine and heavenly work of singing; there morning stars, so called for their brightness and glory, sang together; these Sons of God, by creation, shouted for joy, when the foundations of the earth were fastened, and the corner stone thereof laid (Job 38:6,7): As they did also when the corner stone of man’s redemption was laid in the incarnation of the Son of God; at which time there was with the angel, a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will towards men (Luke 2:14); who likewise will join with the saints in Hallelujahs and songs of praise to God, throughout an endless eternity. For,

7. We may say of this duty what the Apostle says of charity (1 Cor. 13:8, 11) that it never faileth, though prophesies, tongues, and knowledge shall. For, when all ordinances, whether of a moral nature, or of positive institution, shall cease, such as prayer, preaching, baptism, the Lord’s-supper, and the like; this will continue, and be in its greatest glory and perfection. This will be the employment of saints when raised out of their dusty beds, on the resurrection morn, in the power and virtue of the resurrection of their risen Lord. Thy dead men shall live, together with, or as my dead body, shall they arise: Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead (Isa. 26:19): These having their souls and bodies reunited, shall come to the Zion above, with songs and everlasting joy upon their heads: These shall stand upon the mount with the Lamb, and sing in the height of it, even that new song which no one can learn, but those who are redeemed from the earth, But I proceed,

III. To consider the subject matter of singing, or what that is which is to be sung. The direction of the Apostle Paul in this case, is certainly to be regarded, who, in two distinct epistles (Eph. 5:19; Col. 3:16), exhorts to the singing of psalms, hymns, and spiritual songs; and what these are, it will be proper to inquire. And,

1. By psalms, is meant the book of psalms, composed by David, Asaph, Heman, and others, under the inspiration of the Spirit of God; which is the only sense in which this word is used throughout the whole New Testament: Nor is there any reason to believe, that the Apostle Paul designs any other in the above mentioned places; or the Apostle James, when he says(Jam. 5:13), Is any merry? let him sing psalms. Those who are of a different mind, ought to shew in what other sense this word is used, and where, and what those psalms are we are to sing, if not the psalms of David, etc. since it is certain, there are psalms which are to be sung under the New Testament dispensation.

2. By hymns, we are to understand, not such as are composed by good men, without the inspiration of the Spirit of God. I observe indeed, from ancient writers, and. from ecclesiastical history, that such compositions were made use of very early, even from the times of the Apostles; and I deny not but that they may now be useful; though a great deal of care should be taken that they be agreeable to the sacred writings, and the analogy of faith, and that they be expressed, as much as can be, in scripture language; yet, after all, I must confess, that I cannot but judge them, in a good measure, unnecessary, since we are so well provided with a book of psalms and scriptural songs, indited by the Spirit of God, and suitable on all occasions: However, I cannot think that such composure’s are designed by the Apostle; nor can I believe that he would place such between psalms and spiritual songs, made by men inspired by the Holy Ghost, and put them upon a level with them, and to be sung equally with them, to the edification of the churches; therefore, I take hymns to be but another name for the book of psalms; for the running title of that book may as well be, the book of hymns, as of psalms; and so it is rendered by Ainsworth, who also particularly calls the 145th psalm, an hymn of David: So the psalm which our Lord sung with his disciples, after the supper, is called an hymn, as the psalms of David in general, are called, by Philo the Jew, umnei hymns, as they are also songs and hymns by Josephus.

By spiritual songs, may be meant the psalms of David, Asaph, etc. the titles of some of which, are, songs, as sometimes a psalm and song, a song and psalm, a song of degrees, and the like; together with all other scriptural songs, written by men inspired by God, and are called spiritual, because the author of them is the Spirit of God, the writers of them men moved and acted by the same Spirit; the subject matter of them spiritual, designed for spiritual edification, and opposed to all profane, loose and wanton songs.

These three words, psalms, hymns, and songs, answer to םיירומזמ םילהת, and םיריש, the titles of David’s psalms; and are, by the Septuagint, rendered by the Greek words the Apostle uses. I shall not trouble you with observing to you how these three are distinguished by learned men, one from another, but only observe, what has been remarked by others before me; that whereas the Apostle, in his exhortations to singing, directs to the titles of David’s psalms, it is highly reasonable to conclude, that it was his intention that we should sing them: But, inasmuch as there are some queries, scruples, and objections about the singing of them, it will be proper to attempt a satisfactory answer to them.

(1.) It is inquired, whether the book of psalms was originally written in verse or metre? The reason of this enquiry is, that if it should appear that it was not originally written in Hebrew metre, then there is no reason why it should be translated into metre in another language, and so consequently not to be sung in the manner we do. To which, I answer, That the book of psalms, with some other writings of the Old Testament, were originally written in metre, is universally allowed by the Jews, and does also appear from the different accentuation of them, from that of other books. Josephus; a learned Jew, says, “That David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimetre, i.e. consisting of three feet, and others pentametre, i.e. of five feet.” David’s psalms seem to be of the Lyric kind; hence Jerom, who, of all the fathers, best understood the Hebrew language, calls “David, our Simonides, Pindar, Alcaeus, Flaccus, Catullus, and Serentis,” who were all of them Lyric poets. And in another place, he says, “If it should seem incredulous to any that the Hebrews have metre, or that the Psalms or the Lamentations of Jeremiah, or almost all the scriptural songs are composed after the manner of our Flaccus, and the Greek Pindar, and Alcaeus, and Sappho; let him read Philo, Josephus, Eusebius Caesariensis, and he’ll find, by their testimonies, that what I say is true.” The learned Gomarus, in his Lyra, has given out of the Psalms, and other poetical books of the scriptures, several hundred of instances of verse of the Iambic, Trochaic, Dactylic, Anapaestic, Choriambic, Jonic, Antispastic, and Paeonic kind, which he has compared with a like number out of Pindar and Sophocles. The Jews indeed have now lost the knowledge of the sacred poetry, and have been, for many hundred of years, unacquainted with it; though R. Benjamin Tudelensis says, that there lived in his time, at Bagdad, one R. Eleazar, and his brethren, who knew how to sing the songs as the singers did, when the temple was standing. But be this as it will, there’s reason enough to conclude, that the book of Psalms was originally written in verse; and therefore it is lawful to be translated into verse, in order to be sung in the churches of Christ.

(2.) It is queried, whether the book of Psalms is suitable to the present gospel dispensation, and proper to be sung in gospel churches. I answer, Nothing is more suitable to the gospel state, or more proper to be sang in the churches of Christ; since it is so full of prophecies concerning the person, offices, grace and kingdom of the Messiah; concerning his sufferings, and death, his resurrection, ascension and session at the right hand of God; which are now more clearly understood, and are capable of being sung by believers, in a more evangelic manner than when they were first composed: Besides, this book is full of exceeding great and precious promises, as the ground of the faith and hope of God’s people; is a large fund of experience, a rich mine of gospel grace and truth, and is abundantly suited to every case, state and condition, the church of Christ, or a particular believer, is in at any time. A little care and prudence used in the choice of proper psalms, on particular occasions, would fully discover the truth of this.

(3.) It is objected, that persons often meet with things which are nor, and which they cannot make their own case; yea, sometimes with what is shocking and startling to a Christian mind; such as imprecations and curses, on enemies or wicked men. And it is asked, Should persons sing cases not their own, and such things as there now mentioned; would they not be guilty of lying to God, and of want of that charity to men which is so much recommended under the gospel dispensation? To which, I reply, That as to singing cases not our own, this is no more lying to God than reading them is, singing being but a flower way of pronunciation in a musical manner; therefore, if this ought to deter persons from singing, it should also from reading: Besides, in public worship, we sing not as single persons, but in conjunction with, and as parts of the community, and body of the people; so that what may not be suitable to one, may be so to another, and in both, the end of praise be answered. Moreover, when we sing the cases of others, and which we cannot make our own, we sing them as such, and not as our own sense and experience; which yet may be very useful to us, either by way of example, or advice, or comfort, or instruction, or admonition, and the like: And if this should not be the case, yet there are two other principal ends of singing, viz. the praise and glory of God, and the edification of others, which may be attained this way and, after all, the same objection will lie against public prayer, as much as against public singing; since no prayer put up by the minister, in public, at least, not all the petitions in it, any more than every psalm or hymn, sung in public, are suitable to the cases of all persons present; yet this has not been thought a sufficient argument against public prayer, or to deter persons from joining in it. As for imprecations and curses on wicked men, though the scriptural instances of them are no examples to us to do the like; because these were made by men under the inspiration of the Spirit of God; yet they were prophetic hints of ruin and destruction to wicked men, and as such should be considered, and may be sung by us, and that to the glory of God and some instruction to our selves; for herein we may observe the justice and holiness of God, the vile nature of sin, the indignation of God against it, and the just abhorrence and detestation, that sin and sinners are had in with God, and should be had in with all good men.

(4.) It is said, that if we must sing the psalms of David, and others, then we must sing by a form; and if we may sing by a form, why not pray by one? I answer, the case is different; the ordinance of prayer may be performed without, a form, bur not the ordinance of singing: The Spirit of God is promised as a Spirit of grace and supplication, but nor as a spirit of poetry. And suppose a person had a gift of delivering out an extempore psalm or hymn, that psalm or hymn would be a form to the rest that joined with him; unless we suppose a whole congregation to have such a gift, and every one sing his own psalm or hymn; but then that, namely, joining voices together, which is the beauty, glory, and harmony of this ordinance, would be mere jargon, confusion, and discord. Besides, we have a book of psalms, but we have not a prayer book: Had we a book of prayers, composed by men inspired by the Spirit of God, as we have a book of psalms made by such, we should think our selves under equal obligation to pray by a form, as we now do to sing by one. Add to this, that the psalms of David were composed on purpose to be sung by a form, in the very express words of them, as they accordingly were. David, when he had wrote them, sent them to Asaph, and his brethren, or to the chief musician, the master of the song, who had the management of it, or some such person, to be made use of in public; for thus it is written, (1 Chron. 16:7), Then on that day David delivered first this psalm, to thank the Lord, into the hands of Asaph and his brethren. And we may observe, that some hundreds of years after, the psalms of David and Asaph were sung in the express words of them, by the order of king Hezekiah; for so it is said (2 Chron. 29:30) Moreover, Hezekiah, the king and the princes, commanded the Levites to sing praise unto the Lord, with the words of David and of Asaph, the seer; and they sang praises with gladness, and they bowed their heads and worshipped. Hence also, when the people of God were exhorted to sing his praise, they were bid not to make, but take a psalm ready made to their hands (Ps. 81:1,2); Sing aloud unto God our strength ; make a joyful noise unto the God of Jacob; take a psalm, and bring hither the timbrel, the pleasant harp, with the psaltery. Which leads me,

(5.) To consider another objection made against singing the psalms of David. The singing of there was formerly attended with. the use of musical instruments; such as the harp, timbrel, cymbals, and the like: If then they are to be sung now, why not with these instruments, as heretofore? and if these are disused, why should not singing it self? I reply, That the use of musical instruments was not essential to singing; therefore, tho’ these are laid aside, that continues. The Old Testament dispensation was a showy, gaudy, and pompous one, suited to the then infant state of the church; there were many ceremonious rites which attended the worship of God, even that part of it which was of a moral nature; which ceremonious rites, though now abolished, the worship being of a moral nature, remains in full force: As for instance; it was usual to burn incense at the time of prayer; now the use of incense, which was typical of the acceptance of the prayers of the saints, through the mediation of Christ, is laid aside; but the duty of prayer, being of a moral nature, continues: So the use of musical instruments, which attended the work of singing the praises of God, and was typical of inward spiritual melody, is at an end, when singing, being equally of a moral nature with prayer, is still obligatory. It is now sufficient, if, when we sing vocally, at the same time we make melody in our hearts to the Lord. I close this with an observation of an ancient writer; “Barely to sing, says he, is not fit for babes, but to sing with inanimate instruments, with cymbals, and with dancing; wherefore, in the churches (i. e. under the gospel dispensation) the use of such instruments, and others, fit for babes, is taken away, and bare or plain singing remains.” I proceed,

IV. To point out to you the persons who are to sing, and who ought to be found in the performance of this duty, I shall take no notice of a private person’s singing by himself, alone, or of the family discharge of this duty, or of its being done in concert, between two or more persons; no doubt but it is lawful for a single person to sing the praises of God alone, at home, in his own house, in his closet, when he thinks proper; and it may very laudably be performed in Christian families, where they are able to carry it on with decency and good order; yea, any two, or more persons, may join together in this part of divine service, as Paul and Silas did in prison (Acts 16:25), who, at midnight, prayed and sang praises unto God; which is an instance of singing vocally, and in concert, and was attended with some miraculous operations; with which all gospel ordinances were at first confirmed, and which brought on, and issued in the conversion of the jailor. Bur what I shall chiefly attend to, will be to prove that gospel churches, or the churches of Christ, under the gospel dispensation, ought to sing the praises of God vocally; and this I shall do from the following considerations.

1. From the prophecies of the Old Testament, which declare, that the churches, in gospel times, should sing; and in which they are called upon, exhorted, and encouraged to do it. In many of the psalms, which respect the times of the Messiah, and the gathering of the Gentiles to him under the gospel dispensation, such as the 47th, 68th, and 95th, the people of God are frequently invited to sing praise unto him, and make a joyful noise unto him with psalms. Likewise, in the prophecies of Isaiah (Isa. 52:7, 8, 9; 35:1, 2, 6, 10; 26:1; 54:1) it is declared, that not only the watchmen, gospel ministers, such whose feet are beautiful on the mountains, who bring good tidings, and publish peace and salvation, shall lift up the voice, and that with the voice together shall they sing; but also the churches under their care, and such souls they are made useful to, are called upon to break forth into joy, and sing together; yea, it is promised, that the Gentile church, under the name of the wilderness, and solitary place, shall be glad and rejoice, even with joy and singing; that even the tongue of the dumb shall sing, and the ransomed of the Lord return, and come to Zion with songs and everlasting joy upon their heads.

Moreover, that in that day, meaning the gospel day, shall this song be sung in the land of Judah, in the gospel church: We have a strong city; salvation will God appoint for walls and bulwarks. To add no more; how expressly is the Gentile church exhorted and encouraged to this work, in another part of these prophecies? where it is said, Sing, O barren, thou that didst not bear; break forth into singing; and cry aloud, thou that didst not travail with child; for more are the children of the desolate than the children of the married wise, saith the Lord. Blessed be God, these predictions are, in a great measure, fulfilled; gospel churches among the Gentiles, as well as in the land of Judea, have lift up their voices, and sung the praises of God according to these prophecies; which is, at once, a confirmation of the authority of the scriptures, and of the truth of this ordinance. But,

2. I prove it to be a duty incumbent on gospel churches, under the New Testament dispensation, from express precepts and directions given to them concerning it. It is not only prophesied of in the Old Testament, but it is also commanded in the New, that they should sing. The church at Ephesus was a gospel church, as was also that at Colosse; and they are both expressly enjoined as such, by the Apostle Paul, who in this, as in their things, had the mind of Christ to sing psalms, hymns, and spiritual songs (Eph. 5:19; Col. 3:16). Besides, if singing was not a duty belonging to New Testament churches, why should any directions about it be given to them? such as to sing with grace in their hearts, with the spirit, and with the understanding; and to do it in such a manner, so as to speak to themselves, and to teach and admonish one another (1 Cor. 14:15; Eph. 5:19; Col. 3:16).

3. That New Testament churches should sing, will more fully appear from New Testament instances and examples. There are not only prophecies and precepts, but also precedents in favor of this practice; and the first instance of this kind I shall mention, is, that of Christ and his Apostles, who sung an hymn, as a church, at the close of the Lord’s supper; of this the evangelist assures us; When they had sung an hymn, says he, they went out unto the mount of olives (Matthew 26:30): Our ears are continually dinned, by those who are of a different mind from us, with an old translation, in which, they say, the words are rendered, When they had given thanks. But, First, This work was done already; he, i.e. Christ, took the cup, and gave hanks.

Secondly, A different word from that is here used, and which, in its first and primary sense, signifies to sing an hymn, or song, to the honor of God. And,

Thirdly, This old translation must be a false one, since it fixes such a character of rudeness and arrogance upon the Apostles, as is unbecoming the disciples of the meek and lowly Jesus; what, they give thanks! What business had they to give thanks? Had they done so, they had took upon them an office, and thrust themselves into a province that did not belong to them. Who should give thanks but Christ, the master of the feast, who was then in person present at his own table? No, they sung an hymn in concert, with their Lord at the head of them; which hymn was either one of Christ’s composing on that special occasion, or rather was a part of the Hallell the Jews sung at the Passover, which began with the 113th, and ended with the 118th psalm; the first part of which they sung before they sat down to eat, and the other after they had eaten, and after they had drunk the fourth and last cup; which last part seems to have been postponed the eating of the Lord’s supper, as containing in it several verses suitable to that ordinance, especially the closing part, which is this: I will praise thee, for thou hast heard me, and art become my salvation. The stone which the builders refused, is become the head stone of the corner. This is the Lord’s doing ; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Save now, I beseech thee, O Lord. O Lord, I beseech thee, send now prosperity. Blessed be he that cometh in the name of the Lord. We have blessed you out of the house of the Lord. God is the Lord which hath shewed us Light. Bind the sacrifice with cords, even unto the horns of the altar. Thou art my God, and I will praise thee; thou art my God, I will exalt thee. O give thanks unto the Lord, for he is good: for his mercy endureth for ever. For my own part, it would be agreeable to me, if this was always sung at the celebration of this ordinance. But to return to my argument. This hymn, or psalm, was sung by Christ and his Apostles, at a church; which, though one of the least of the churches, yet the purest that ever was on earth; where Christ sung, according to his promise made long before, when he said (Ps. 22:22), I will declare thy name unto my brethren: In the midst of the congregation wilt I praise thee; which the author of the epistle to the Hebrews; cites in this manner; I will declare thy name unto my brethren, and in the midst of the church will I sing praise unto thee, uJmnhsw se; will I sing a hymn unto thee; which he accordingly did sing in the midst of the congregation, the church, among his brethren, the Apostles, at the institution of the supper; and is an example we ought to follow at the administration of that ordinance. The church at Corinth, in the times of the Apostles, sung psalms: There were, indeed, some disorders among them, in the performance of this, as well as other parts of public worship, which the Apostle Paul endeavors to rectify in his epistle to them; How is it then, brethren? says he, when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation; let all things be done to edifying(1 Cor. 14:26) where he does not blame them for those things, provided care was taken to avoid confusion, and that the edification of each other was regarded: And what he says in my text, with respect to himself and his own conduct in the discharge of both the duties of prayer and singing, is designed as an example and an instruction to this church.

The book of Revelation is a representation of the slate and condition, service and sufferings of the churches of Christ on earth, in the several periods of time, until his second coming; in which we have frequently an account of their being concerned in this work of singing (Rev. 5:9, 10; 14:1, 3; 15:3; 19:1-7); either the Lamb’s new song or the song of Moses, or both; and which is represented as their employment, more or less, until the end of time. Now, since we have prophesy, precept, and precedent, for the practice of singing in New Testament churches, none should scruple the performance of it. But, before I dismiss. this part of my subject, it will be necessary to give an answer to the two following queries.

(1.) Whether women should sing in public, or in the churches? The reason of this query is, because the Apostle says (1 Cor. 14:34, 35), Let your women keep silence in the churches; for it is not permitted unto them to speak; but they are commanded to be under obedience, as also saith the law. And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church. From whence it is inferred, that if women are to be silent, and not speak in the church, then they are not to sing or speak to themselves and others, in psalms, hymns, and spiritual songs. To which I answer, that it is evident the Apostle is to be understood of such kind of speaking in public, as carries in it authority over the man, which singing does not; so he explains himself in another place, Let the women learn in silence, in all subjection. But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence (1 Tim. 2:11, 12). It is certain, that all kind of speaking in the church, is not forbidden to women; otherwise it would not be lawful for them to give an account of the work of God upon their souls, by word of mouth; nor could they be witnesses for or against any member of the church chargeable with any iniquity. In these and such like cases, they have, no doubt, a right, and should have the liberty of speaking in the church: As for singing of psalms, though, as an ancient writer observes, “The Apostle commands women to be silent in the church; yet they are capable of performing this service well, which is agreeable to every age, and fit for both sexes.” And indeed, if this is a part of moral worship, as, I think, I have sufficiently proved it is, it must be a duty belonging to them, and binding on them: Besides, it has been practiced by them in all ages of the church. Miriam, and the Israelitish women, sung, as well as Moses and the children of Israel, at the Red Sea; as did also Debora with Barak; and not to take notice, of the singing women in the temple service, there is a prophecy of gospel times, in which it is said (Jer. 31:8-12), that a great company of the blind and lame, with the woman with child, and her that travaileth with child, should come and sing in the height of Zion; and indeed, what else is the woman’s prophesying (1 Cor. 11:5), which the Apostle does not object to, though he does to her doing it with her head uncovered, any other than her singing of psalms? as is well judged by a learned writer, since prophesy is explained by the same Apostle, by singing as well as by praying and preaching in another place (1 Cor. 14:15, 24, 26).

(2.) It is a case of conscience with some, whether they should sing in a mixed multitude, or in the presence of unbelievers, they joining with them. The solution of which, I would attempt in the following manner; let it be observed, that singing, as a part of moral worship, is binding on all men, without exception, believers and. unbelievers; the former, indeed, are the only persons who are capable of performing it in a spiritual and evangelic manner; but the latter may have a sense of God’s goodness upon their minds, and be able to praise him for their temporal mercies, though they cannot do it in faith, nor without sin; nor indeed, can they perform a natural or civil action, any more than a moral one, without sin; for the plowing of the wicked is sin (Prov. 21:4). But it does not from hence follow, that a man must not plow, or perform any civil action, because he sins in it. And so likewise it ought not to be concluded, that a man should not pray, or sing psalms, or perform any other moral action, because he cannot do it in a spiritual way; for it is better for him to do it in the best way he can, than not at all. But, supposing that it is not the duty of unbelievers to sing psalms, it will be very difficult to know who are such in public assemblies; and if such should join with you, why should this affect you that are believers? Will this sin of theirs be ever laid to your charge, or you be accountable for it? Should you neglect your duty because they are not in theirs? Must your mouths be stopped because theirs are open? Should you not rather blush and take shame to your selves? When you see them so forward to what you judge is not their duty, and you your selves so backward to it. Besides, it has been the practice of the saints, in all ages, to sing in mixed assemblies. There was a mixed multitude which came up with the Israelites out of Egypt, in whose presence Moses and the children of Israel sung at the Red Sea, and who, very probably, joined with them in the song, since they had a share in the common deliverance. The psalmist David, declared it as his resolution, and, no doubt but it was his practice, when he had opportunity, to sing the praises of God among the Heathens. Therefore, says he, will I give thanks unto thee, O Lord, among the Heathen, and sing praises unto thy name. I will praise thee, O Lord, among the people, I will sing unto thee among the nations (Ps. 18:49; 57:9). The church, in Solomon’s song, is represented, not only as taking her part in the song in the midst of, but as joining with the daughters of Jerusalem, though they were ignorant of Christ her beloved. It is evident, that the church at Corinth sung psalms in the presence of unbelievers, as well as performed other parts of public worship; which was one reason that made the Apostle so desirous of rectifying the irregularities in this, as in the rest; that so unbelievers, who came in among them, might be convinced and obliged to own, that God was in them of a truth. Moreover, inasmuch as unbelievers are admitted to public prayers, and to join with you in them, why not to public singing? especially, since some ends of this ordinance cannot be answered without their presence; which are to declare the Lord’s doings among the people, and make known his wonders and his glory among the Heathen: (Ps. 9:11; 96:3) To add no more, this ordinance has been an ordinance for conversion; I have known it to be so, and so have others besides me; and a good reason this is why it should be continued publicly in our churches, and unbelievers be admitted to an attendance on it.

V. I come now to consider the manner in which this ordinance should be performed, which I shall do very briefly, and shall chiefly regard what is expressed in my text, in which the Apostle is desirous that he might, and determines to, sing with the Spirit, and with the understanding also.

1. With the Spirit. By which may be meant, either the extraordinary gift of the Spirit, by which the Apostle was capable of delivering out a psalm or hymn extempore, and that in an unknown tongue; though he was determined to make use of this gift in such a way, as to be understood by others, that so they might receive some profit and edification by it; or else, by the Spirit, may be designed the Spirit of God, who is absolutely necessary to the spiritual performance of this duty. Believers, in the discharge of this work, stand in great need of him to excite their attention, assist their meditations, enlighten their understandings, raise their affections, strengthen their faith, and make a comfortable application of what is sung to themselves; or, by singing with the Spirit, may be meant, singing with his own spirit; and indeed, believers should be servant in spirit, whilst they are serving the Lord in any ordinance: As God is a Spirit, he must be worshipped in spirit, or with our spirits, that is, with our hearts engaged in the work we are concerned in; and then may we be said to sing with the spirit, when we sing with grace in our hearts, or in the lively exercise of faith, and hope, and love; for to the due performance of this ordinance in a spiritual way, is required a large measure of grace, a good deal of spiritual light, knowledge, experience and judgment, for we should sing,

2. With the understanding also, i.e. either in a language that is to be understood, or with the understanding of what is sung (Ps. 47:7), sing ye praises with understanding; or to the understanding of others; for one end of this duty is, to teach and admonish others as well as our selves; and, perhaps, the Apostle may have some regard here to one of the titles of David’s psalms, viz. ליכשב, maschil, which signifies a psalm, giving instruction, or causing to understand. Unless we sing in all these senses with understanding, we sing with little advantage, either to our selves or others. In a word, besides our mutual edification, we should have in our view the glory of God; we are to sing unto the Lord, not to our selves, or to raise our natural affections, or to gain applause from others, by the fineness of our voice, and exact conformity to the tune; but to the glory of Father, Son and Spirit, who are that one God, who condescends to inhabit the praises of Israel. Having now considered the several things I proposed, relating to the ordinance of singing, I shall subjoin a short account of the faith and practice of the saints in the three first centuries of Christianity, with respect either to singing alone, or in the family, or in the churches; which added to the scriptural account of this duty, may serve the more to confirm us in the practice of it. If the Therapeutae, a sect of religious persons mentioned by Philo the Jew, who was contemporary with the Apostles, were Christians, as Eusebius thinks, then we have a proof, besides the scripture ones, of the Christians’ singing of psalms and hymns in the times of the Apostles; for of there Philo says, “That they not only gave themselves up to a contemplative life, but composed longs and hymns to God, in various kinds of metre and verse, and which they wrote as was necessary in graver rhyme, and which they not only composed but sung” tho’ perhaps, he may intend the Essenes, of whom Porphyry says, that “They kept the seventh day of the week in hymns to God, and in rest.”

There are some, indeed, who think they were neither, but a sect of Jewish philosophers: However this be, ‘tis certain, That there is now extant an epistle of Pliny to Trajan the emperor; in which he tells him, that one part of the charge against the Christians was, “That they used to meet together at a flared time, before it was light, and sing a hymn among themselves, to Christ, as to a god”. Tertullian refers to this letter, and expresses the charge in it thus; “That they had their meetings before it was day, to sing to Christ and to God. Eusebius cites the same, and observes, that “Pliny declared that he found nothing impious in them, nothing done by them contrary to the laws, except that rising early together, they sung an hymn to Christ after the manner of a god.” Now this letter was written in the latter end of the first century, or at the beginning of the second, and, as some think, whilst the Apostle John was yet living. Justin Martyr, Anno 150 in his epistle to Zena and Serenus, if it will be allowed to be genuine, speaks of the singing of psalms, hymns, and songs; and directs to the use of psalmody, in such a manner, as not to grieve our neighbors.

Athenogenes, a martyr, in the second century, as he was going to the fire, delivered an hymn to those that stood by, in which he celebrated the Deity of the blessed Spirit. Clemens Alexandrinus, Anno 190, or 200, speaking of a good man, says, “His whole life is a continual holy day, his sacrifices are prayer and praise, the scriptures are read before eating of food; and, whilst eating, psalms and hymns are sung; and, at night, before he goes to bed prayer is performed again. And, in another place, he observes, that “a man’s love, friendship, and good will to God, should be shewn by thanksgiving and singing of psalms,” and he himself composed an hymn to Christ, which is still extant at the end of his Paedagogue.

Tertullian, who lived about the same time, has many things in his writings, which shew that singing of psalms, both publicly and privately, was practiced in his day; in one place, he says, “After washing of hands, and lighting up of candles, meaning at their Christian meetings, and love feasts, every one might come forth, and sing to God, either out of the holy scriptures, Or what was of their own composing.” And elsewhere, among the arguments he makes use of to prevail on Christians to marry among themselves, this is one; “psalms and hymns,” says he, “are harmoniously sung between the happy pair; and they provoke each other to sing the better to their God.” And in another place, he speaks of the reading of the scriptures, singing of psalms, preaching, sermons, and of prayer. as the several parts of public worship. And to add no more, in another book he makes this to be one part of the happiness of a chaste and continent man, that, “If he prays to the Lord, he is near to heaven; if he studies the scriptures, he is wholly there; if he sings a psalm, he pleases himself.”

Origen, Anno 226, or 230 speaking of the need of the Spirit of God in prayer, adds, “Even as no man can sing a psalm or hymn to the Father in Christ, in good rhyme, proper verse and metre, and in concert, except the Spirit, who searcheth all things, even the deep things of God, first searches, and, as much as can be, comprehends the deep things of the mind, with songs of praise and hymns”.

Cyprian, Anno 246 exhorted Donatus to the practice of singing of psalms, in an epistle to him, “Let a psalm, says he, be sung at a feast, kept with moderation; and that thou mayest have a retentive memory, let thy voice be melodious. Begin this work after the usual manner.” Nepos, an Egyptian bishop, Anno 260 is greatly commended by Eusebius, not only for his faithfulness, labor, and diligence in the scriptures, but for his psalmody; which was very grateful to many of the brethren at that present time. I might go on to produce testimonies, proving psalmody to be in use in the church in the times of Constantine, not far from the third century, which, as Eusebius, who was on the spot, relates, was performed with a very decent and agreeable modulation of the voice. As also, in the churches at Alexandria and Milan, when Athanasius was bishop of the one, and Ambrose of the other, who both lived in the fourth century. I might also observe, what spiritual delight and comfort the great Austin found in attending on this ordinance; but I choose to go no further than the three first centuries, which were the purest and most incorrupt ages of Christianity.

Paulus Samosatenus, who denied the divinity of Christ, is the only person I have met with in this period of time, that objected to the psalms and songs sung in the churches, which he condemned as novel compositions; and yet provided women to sing in the church concerning himself: His reason for it seems to be, because the divinity of Christ was in an excellent manner let forth in the old songs and psalms; as appears from a passage in Eusebius, mentioned to confront Artemon and Theodotus, who had represented Christ’s divinity as a novel doctrine. “The psalms and songs of the brethren, says Eusebius, which were written by the faithful, from the beginning, set forth the praises of Christ as the word of God, ascribing divinity to him.” From the whole it may be concluded, that this ordinance of singing of psalms, as it was used by Christ and his Apostles, so it was continued in the ages next to them; and though it has been dragged through the sinks of popery, yet it ought not to be rejected on that account: Had our reformers treated the ordinances of Christ in such a manner, because they found them corrupted, we should have had no ordinance now in being: Let us rather do all we can to clear this of every degree of superstition, and restore it to its native simplicity and spirituality.

[confessingbaptist]

Last Friday we saw that, in the context of Singing vs. Not-singing as an element of public worship, Benjamin Keach (1640-1704) advocated the use of Uninspired Hymns. Hercules Collins (-1702) advocated a different position. While he  does argue for congregational singing, Pastor Collins advocates for the singing of Metered Psalms and Metered Scripture. The following is taken from his “Orthodox Catechism”. [9 min. readout]

An Appendix concerning the Ordinance of Singing.

My dearly Beloved, whether Churches in general, or Christians in particular, wherever this Appendix may come: Forasmuch as Singing is generally owned to be a Gospel-Ordinance; but the great doubt is with many, what ought to be the matter of the Song; and what manner and mode we ought to sing in? also knowing, that it is heartily desired by many Officers, and other particular Members of some Churches of Christ, that they could agree together to perform this Ordinance of God, especially at the Lord’s Table, & Supper of the Lord, as Christ himself, and his Apostles, did; and that the Churches may come to the practice of this Ordinance, which for many years hath been lost in many Churches, (as the Feast of Tabernacles was for a long time) I mean, Singing after the Lord’s Supper: This is my great design to them that do not practise it, altho it is very clear that this Ordinance was practised at other times by the Church in general, and Saints in particular, which I hope all Churches will further practise as God shall enlighten them into it upon their diligent search.

That Singing vocally and audibly, hath been and still is God’s Ordinance, is proved:

I. From the Command of God, in Eph. 5.19. Speaking to your selves in Psalms, Hymns, and Spiritual Songs; Sining, and making Melody in your Hearts to the Lord. Col. 3.16. Teaching and admonishing one Another in Psalms, and Hymns, and Spiritual Songs, Singing with Grace in your Hearts to the Lord.

That the Apostle presseth this as an Ordinance, is clear:

1. Because he speaketh to the whole Church, and as a publick Duty, not appropriated to any Office, but as a Command universally on all.

2. The Apostle distinguisheth this Ordinance from that of preaching; or teaching doctrinally, which belongeth to the Officers, or occasionally, to a gifted Brother: For he doth not say, as in other places, Teach and admonish; but gives us the modification of this Admonition, in Psalms, and Hymns, and Spiritual Songs.

Arg. II. As praising God is a Moral Duty, so Singing is often link’d with that Moral Duty, which is universally obliging and perpetually binding, namely, Prayer: Jam. 5.13. Is any among you afflicted? let him pray: Is any merry? let him sing Psalms. That this Duty may particularly be done, this proves; that it must be generally done, the former proveth. So Acts 16.25. Paul and Silas join them together; they hymned God, or celebrated his Praises with an Hymn, or as Beza saith, with singing; and Justin Martyr tells us, in hymning they sang, and sent up Praises to God. See also Psal. 95. 1, 2, 6.

Prayer, we all grant, is a Moral Duty, and is always obliging. We ought to acknowledg God the Giver of all good things, in praying unto him for them; and surely to praise God for the Mercies received, is as great a Duty; and to sing praise to God with the Heart, is one of the best ways of praising God, altho we do grant, God may be praised after another manner.

Arg. III. This is further confirmed by Scripture-Pattern.

1. Christ and his Apostles sung an Hymn together, Mat. 26.30.

2. Godly Princes have honoured God this way, as Hezekiah, 2 Chron. 29.30. So Jehoshaphat, 2 Chron. 20.21, 22.

3. Worthy Governors, as Nehemiah, took care to bless God this way, Neh. 7.1. So Moses, Exo. 15.

4. The holy Apostles and Churches in the New Testament have honoured God thus, 1 Cor. 14.15. Eph. 5.19. Col. 3.16.

5. Godly Prophets were much in this Practice. 2 Sam. 22. is a Song of holy David, a little before his death, to bless God for many Mercies; so Moses, Deut. 32. closeth up his Life with a Song.

6. As Singing hath not been too low for Kings and Princes, so not too choice for Subjects. The Body of the People sang, Numb. 21.17. Then Israel Sang this Song, Spring up, O Well, sing ye unto it, Psal. 149. 1, 2.

7. All Sexes have practised this Work, Women as well as Men. Miriam, the Sister of Moses and Aaron, sings a Song to God, Exod. 15. 21. So Deborah, as well as Barak, Judg. 5.1.

8. Primitive Christians were much in this Work. Tertullian saith, When we come to a Feast, we sit not down before there is Prayer; and after Meal is past, one cometh forth with a Psalm, either from the holy Scriptures, or else some spiritual Song of his own composure.

9. Eminent Fathers practised it. Basil calleth Singing, sweet Incense. Augustin was highly in commendation of this, and assures us, that Ambrose and Athanasius were coincident with him in this thing.

10. This Duty is further confirmed by Scripture-Prophecy. Divines observe the 100 Psalm is prophetical of Christ’s Kingdom, wherein there will be great cause of rejoycing. So Isa. 52.7, 8. Musculus saith, Those Watchmen shall jubilee, when they consider the great Joy approaching by Christ’s Redemption.

Arg. IV. Let us further consider,

1. That Singing is the Musick of Nature, and shall not the Saints sing? The Vallies sing, Psal. 65.13. The Mountains and Trees are said to sing, 1 Chron. 16.32, 33.

2. Singing is the Musick of Ordinances. Augustin reports of himself, that when he came to Millain, and heard the People sing, he wept for Joy. Beza confesses, that when he entred into the Congregation, and heard the People sing the 19th Psalm, he was greatly comforted. The Rabbins tell us, that the Jews, after the Feast of the Passeover was celebrated, they sung the 111th Psalm, and the five following. And Christ and his Apostles sung an Hymn after Supper.

3. This is the Musick of Angels, Job 38.7. The heavenly Host, when they proclaimed the Birth of Christ, declared it in this raised way of Singing. Luke 2.13. Rev. 5.11.

4. This is the Musick of Saints, in there triumphant State, in the Bride-Chamber, where will be eternal Hallelujahs, Rev. 15.3. & 19.7, 8, 9. & 5.9, 10, 11, 12, &c. Psal. 30.5. Shall we not begin that Work on Earth, which will be continued in Glory?

Arg. V. Also it is worth our consideration:

1. That this Duty hath been performed in the greatest Numbers. Numb. 21.17. Psal. 149. 1, 2. Exod. 15.

2. In the greatest Straits, Acts 16.25. Paul and Silas sang in Prison. This may serve to rectify the Judgment of some, which ask the question, How they can sing, when in trouble? When some persuaded Luther of the Dangers of the Church, and what a black Cloud did hang over the Church’s head, he then called for the 46th Psalm to be sung, as a Charm against slavish Fear, since called Luther’s Psalm.

3. In the greatest Deliverances this Duty hath also been performed, Exod. 15. when Israel was delivered from Pharaoh’s Host, Psal. 126. So 2 Sam. 22. is a Song for Mercies, and great Deliverances. So shall the Gospel-Church sing after a better manner, when it is out of the Wilderness, and led into the Celestial Canaan, Rev. 5.9, 10, 11, 12.

VI. Such hath been the constant Observation of this Duty, that it hath been performed in all places.

1. Moses praises God by singing in the Wilderness, Exod. 15.

2. David praises God in the Tabernacle, Psal. 27.4, 6.

3. Solomon and Hezekiah in the Temple, extoll Jehovah, 2 Chron. 29.30.

4. Jehoshaphat, in the Camp, 2 Chron. 20.20, 21.

5. Christ and his Apostles, in a private Room, Mat. 26.30.

6. Paul and Silas, in a Prison, Acts 16.25.

7. The Primitive Saints, in publick Assemblies, I Cor. 14.5. Eph. 5. Col 3.

Arg. VII. Consider how this Ordinance hath been crowned:

1. With his own glorious Appearance, 2 Chron. 20.17, 20, 21.

2. Crowned with eminent Miracles, Acts 16.25, 26. As they were praising God, there was a great Earthquake, the Foundation of the Prison was shaken, all the Doors opened, and every Mans Bands loosed.

3. Honoured with eminent Victories, 2 Chron. 20.21, 22.

4. Consider also:

1. This Ordinance is of great Benefit to the Church: It is for Admonition, Col. 3.16. and Teaching.

2. It can sweeten a Prison; so it did to Paul and Silas, Acts 16.

3. It can prepare the Soul for suffering; so Christ sings before he dies, Mat. 26.30.

4. It enlivens and exhilirates the Soul in trouble.

Object. How can a serious Christian sing, where there is a mixt multitude?

Answ. By the same Rule as we may pray and hear with them; for we ought to be as pure in praying as singing. Besides, Singing may be sanctified to the Conviction of Sinners, as well as Praying and Preaching is, tho Singing and Praying properly belongs to the Saints, and is best done by them; yet forasmuch as Prayer and Praises are natural Duties, as well as a part of instituted Worship; and all Men are bound by the Law of their Creation, to seek unto God for what they want, and praise him for what they have: we dare not, when we are about that Work, to shut them out, and say, Stand by your selves, Isa. 65.5. For Praise is the natural Duty of all, the proper Duty of Saints, the perfect Act of Angels.

Quest. But what may be the right Mode and Way of Singing?

Ans. To sing, is not only meant the inward Frame of the Heart, but also of the Voice, is apparent:

1.Because the Word faith, Eph. 5.14. Col. 3.16. They should be speaking to one another, and admonishing one another in Psalms, Hymns, and Spiritual Songs: But we cannot admonish one another by silent speakings, and inward rejoicings.

2. As the Apostle saith, there must be Melody in the Heart; so he saith as well, we must sing: one contains the inward Frame, the other, the outward Act. Sing with the Voice, as well as with the Heart.

3. Singing in Scripture is ever put in distinction from reading, praying, & speaking, and commonly signifies a modulation of the Tongue, or expressing any thing musically; and so ’tis a musical speaking. None will say, when they hear a Man speak or pray, that that Man is singing. This would make the greatest confusion in Ordinances imaginable. Hence ’tis said, Christ and his Disciples sung an Hymn, or praised God by singing. And that Paul and Silas sung vocally and audibly, is plain; for ’tis said, the Prisoners heard them, Act. 16.

Ob. Is Singing be with the Voice, why not with Lute, Harp, Organs, and other Instruments?

A. In the New Testament the Voice and Heart are only God’s Instruments. The Voice is still required, because ’tis the immediate Interpreter of the Heart; and tho artificial Instruments are laid aside from God’s Worship, yet not natural ones.

2. The Union of heart, tongue, and Voice, make the spiritual way of Worship under the Gospel compleat. We have not any thing as typical now to look at, as the Lute and Harp were in the Law, as also those Ceremonies which typed out Christ’s Sacrifice; but when the Substance came, the Shadow ceased. So the Spirit being more abundantly poured out, we have no need of those Instruments; but there needs Soul and Body always to sing forth the high Praises of God.

Obj. If any hath a special spiritual Gift of singing in the Church, it may be lawful, but we cannot allow of set Forms.

Ans. Every Man that preaches profitably, hath a set Form in his Head and Heart, how he will deliver his message; & yet that Man may be said to preach by the assistance of the Spirit. Also ’tis lawful for a Man to consider what he wants, before he goes to God by Prayer. For Order is necessary in Prayer, as well as in Preaching, as Christ hath directed us, Mat. 6. in that Form of Prayer; and yet, not-withstanding this Consideration and Order in his mind, he may said to pray with the Spirit’s assistance. So in like manner it is as lawful to compose a Hymn, grounded on the Word of God, in a set Form, and deliver it to the People, either by strength of memory, or as written, as well as deliver a Sermon in a set Form, by Notes, or strength of memory, which is alike grounded on the Word of God.

2. Moreover, to speak of an extraordinary Gift to sing in the Church, is the ready way to weaken the Authority of the Scripture; for how came so many so much to fight the Scriptures, but by pretending to extraordinary Gifts, and new Revelations?

3. It is the ready way to make Hypocrites, and impose a Deceit upon the whole Church: For how easy is it for a Man to compose by strength of parts an excellent Hymn, and deliver it by strength of memory, and pretend he is immediately inspired? How many such Cheats have been in our days?

4. God never made any such Promise of giving an extraordinary Gift of Singing: of Prayer, supplication, Preaching he hath. If there had been such a Gift promised, it would have been made by Christ, as the Gift of Tongues and Miracles was; and then no doubt but the Saints would have been instructed to seek for it, and such as had it, would have been commanded to wait on it, as God doth exhort his to wait on Teaching & Ruling, Rom. 12.

5. To be sure Christ would not ordain an Ordinance of that consequence as Singing is of, which most of the Churches in the World must want the use of, for the want of a pretended Gift. That Christ hath appointed this Ordinance in his Church, we have shewed; that he never promised any extraordinary Gift of Singing, is clear: therefore we may conclude, as God ordinarily giveth every Christian a Spirit of Prayer, so he also hath ordinarily given them a Gift to sing Praises to God: And as many might pray better, if they used it more; so many may want a Gift of Singing for want of use.

6. As for that in I Cor. 14.26. One hath a Psalm, and another a Doctrine, &c. It doth not concern us to expect that Gift as they had, because they had a Doctrine, a Tongue, a Revelation, an Interpretation, a Psalm after an extraordinary manner. Yet we say, tho we have not the Spirit of Prayer, as the Church had, Act. 4. to make the place shake, as the effect of it; nor cannot preach extraordinarily, as Peter did to the 3000, & to the House of Cornelius; yet we say not, Preaching and Prayer is ceased. So tho none should have an extraordinary Gift to sing now, as they might have in the Church of Corinth, yet the Duty remains still in the Church, as a standing Ordinance, as well as Prayer and Preaching.

Obj. But what Psalms must we sing? David’s or a Composure of our own from the holy Scriptures?

Ans. As for singing in the holy Psalms of holy David, as they are in Meeter; as long as they retain the sense and meaning of the reading Psalms, which I think they generally do, I have nothing against the thing, or those which shall do it.

But yet also I do think, that we are at our liberty to compose other parts or portions of God’s Word to that end; provided our Hymns are founded directly on God’s Word, these very Hymns may be called the Word of God, or Spiritual Hymns. For, as a learned Man saith, ’tis the sense and meaning is the Word of God, whether in Prose, or in Meeter; and further saith, We may as well be said to sing God’s Word, as to read it; it is only orderly composed and disposed for that action. Every Duty must be performed according to the Analogy of Faith, and founded on God’s Word. All Prayer or Preaching, that doth not correspond with sacred Writ, notwithstanding any pretence of an extraordinary Inspiration, I am to explode out of God’s Worship. And as Prayer and Preaching must correspond with the sacred Record, so must Singing; and as we count them the best Prayers and Sermons, that are fullest of Scripture, so those Hymns that are founded on the sacred Scriptures, can no more be denied to be of the Spirit, than a Man’s Preaching or Prayer, which is full of the Word of God.

But how must we sing?

1. With Understanding, I Cor. 14.15. As we must pray so we must sing. We must not only be guided by the Tune, but Words of the Psalm, the matter more than the manner; else this would be more the work of a Chorister than a Christian. Upon this Davenant cries out, Adieu to the bellowing of the Papists, who sing in an unknown Tongue. God will not understand us in this Service, which we understand not our selves.

2. We must sing with zeal and affection. Love is the fulfilling of the Law. “Tis a notable saying of Augustin, “Tis not Crying, but Loving sounds in the Ears of God, that makes the Musick. Isa. 5.1.

3. We must sing with Grace, Col. 3.16. “Tis Grace, not Nature, Sweetens the Musick. One well notes, that Grace is the root of true Devotion. God will not hear Sinners when they pray, no, nor when they sing they make a noise like a crack’d String of a Lute or Viol. The Raven only crokes, ’tis the Nightingale sings. The singing of wicked Men is but disturbance, not obedience. The Saints above sing their Hallelujahs in Glory, the Saints below must sing their Psalms with Grace.

4. We must sing with spiritual Joy. Singing is the only triumphant Gladness of a gracious Heart. We must sing, as David danced before the Ark, with Shouting and Rejoycing, 2 Sam. 6.13.

5. We must sing with Faith. This Grace only puts a pleasantness upon every Duty, Heb. 4. 2. We must Bring Faith always to Christ’s Table, or else, as Augustin saith, if Faith be asleep, Christ is asleep. Faith carrieth on this Ordinance of Singing, so as it may be accepted of God.

6. We must sing with excited Grace, not only with Grace habitual, but excited and actual; we must stir up the Grace in us, I Tim 4. 14. And Cry out as David, Psalm 57.8. Awake Love, awake Delight. The Clock must be pull’d up before it can guide our time. God loveth active Grace in Duty, that the Soul should be ready trimm’d when it presents it self to Christ in any Worship.

7. We must sing in the Spirit, as well as pray in the Spirit, I Cor. 14.15, 16. Jude ver. 20. The Spirit must breath as well as Grace acts. Davenant saith, they are called spiritual Songs, in point of their Original. The Spirit excits and compleats the Soul to this holy Service. Thus Eph. 5.18. He exhorts to be filled with the Spirit, and so calls us to sing spiritual Songs as the effect of this Fulness. This Wind must fill our Organs before we can make any musick; ’tis so called, John 3.8.

8. We must take great care to keep our Hearts while about this Work.  One observes, Without this we may please Men with the artificial suavity of the Voice, and displease God with the odious impurity of the Heart.

9. Neglect not preparatory Prayer for Singing, as well as other Duties. ‘Tis Jehovah is the great Harmonist, who must put every Heart in Tune, scrue up every Peg of Affection, and strain every String of Meditation. Prov. 16.1.

10. Labour to see thy Interest in Christ clear, when thou goest about this Work. If we are not in Christ, we are certainly out of tune. It is Christ must put acceptation upon this Service as well as others. Here the Altar must sanctifie the Gift. Christ perfumes the Prayers of Saints, Rev. 5.8. And he must articulate their Singing. Though we have Esau’s Garments, he can give us Jacob’s Voice: if we are in him, we can raise our Hearts to a pleasing Elevation.

11. Let us sometimes raise our Hearts into holy Contemplations, let us think of the musick of the Bride-Chamber, there shall be no crackt Strings, displeasing Sounds, harsh Voices, nothing to abate our Melody; there shall be no Willows to hang our Harps upon, Psalm 137.2. In the Bride-Chamber, there shall be no sorrow to interfere. When we sing the Song of the Lamb, there shall be no Grief to jar our Harmony: for which Day let us all pray.

[yaleuniversity]

A special Yale documentary retraces the trajectory of a rapidly eroding form of congregational singing out of Scotland and into African American, Native American, and white American religious song traditions.