moderation; when, though he proves that scripture psalms should be
preferred before all others, and more ordinarily sung; yet he thinks
that hymns of human composure, ought not wholly to be excluded, provided
they be exactly agreeable to, and as much as may be, the words of holy
scripture. There are other writers whom I pay equal deference to, who
have concisely, though with a considerable degree of judgment, proved
singing to be a gospel-ordinance[28], who argue against singing of
_hymns_: and, indeed, what they say in opposition to those who defend
the practice thereof from Eph. v. 19. and Col. iii. 16. wherein _hymns_
are supposed to be distinct from _psalms and spiritual songs_; and,
consequently, that we are to understand thereby human composures,
agreeable to scripture, as by psalms and spiritual songs, we are to
understand those which are contained in the very words of scripture,
seems very just. And herein they speak agreeably to the mind of several
judicious and learned men, who assert that these three words signify
nothing else but those psalms or songs that are contained in
scripture[29]. The question in debate with me, is not whether the
psalms, hymns, or spiritual songs, that are contained in scripture, are
designed to be a directory for gospel-worship; for that, I think, all
ought to allow; but, whether it be lawful to sing a human composure that
is agreeable to scripture, either as to the words or sense thereof;
especially when the subject-matter of our praise is not laid down so
largely in one particular section of scripture, as we desire to express
it. In this case, if we were to connect several parts of scripture
together, so that the design of enlarging on a particular subject might
be answered thereby; it would render it less necessary to compose an
hymn in other words. But, inasmuch as the occasions of praise are very
large and extensive, and therefore it may be thought expedient, to adore
the divine perfections, in our own words in singing, in like manner as
we do in prayer, considering the one to be a moral duty as well as the
other; I will not pretend to maintain the unlawfulness of singing hymns
of human composure, though some of much superior learning and judgment
have done it.
I would, however, always pay the greatest deference to those divine
composures, which are given as the principal rule for our procedure
herein. Nevertheless, I cannot but express my dislike of several hymns
that I have often heard sung; in some of which the heads of the sermon
have been comprised; and others, which are printed, are so very mean and
injudicious, and, it may be, in some respects, not very agreeable to the
analogy of faith, that I cannot, in the least, approve of them. But if
we have ground to conclude the composure, as to the matter thereof, and
mode of expression, unexceptionable, and adapted to raise the
affections, as well as excite suitable acts of faith in extolling the
praises of God, it gives me no more disgust, though it be not in
scripture-words, than praying or preaching do when the matter is
agreeable thereunto. Yet, inasmuch as when we confess sin, acknowledge
mercies received, or desire those blessings that are suited to our case,
we always suppose, that the words, which he, who is the mouth of the
congregation, uses, ought to be such, in which all can join with him
(and in this, the reading one of David’s prayers, and putting up a
prayer in the congregation, differ as to a very considerable
circumstance in each of them) the same ought to be observed in hymns.
But, if an _hymn_ be so composed, as that all that sing it are
represented as signifying their having experienced those things which
belong not to them, or as blessing God for what they never received:
this, I conceive, would be an unwarrantable method of singing hymns of
human composure, as much as if the expressions were used in public
prayer. There are, indeed, many hymns which have in them a great vein of
piety and devotion, but are not adapted to the experience of the whole
assembly that sings them; therefore, though they may join in signing
some hymns, I do not think they can well join in singing all;
notwithstanding the subject-matter of them may be agreeable to the
analogy of faith; and this principally depends upon what we have before
laid down, concerning the difference between making use of a divine and
human composure, in the former of which, the words are not always to be
considered as our own, or expressive of the frame of our own spirits;
whereas this is universally true, with respect to the latter.
Thus concerning the ordinance of singing; which we cannot but think
included among those whereby Christ communicates to his church, the
benefits of his mediation. And this leads us to consider the other
ordinances, which are particularly insisted on in the remaining part of
this work. And that which next comes under our consideration, is the
word read and preached.
Footnote 21:
I come now to say somewhat of the antiquity of Musical Instruments.
But that these were not used in the Christian Church in the primitive
times, is attested by all the ancient writers with one consent. Hence
they figuratively explain all the places of the Old Testament, which
speak of Musical Instruments; as I might easily shew by a thousand
testimonies, out of _Clement_ of _Alexandria_, _Basil_, _Ambrose_,
_Jerom_, _Augustine_, _Chrysostom_, and many others. I can hardly
forbear laughing, when I meet with some of their allegorical
interpretations. Thus an Instrument with ten strings, according to
them, signifies the Ten Commandments, as the unknown author of the
Commentary upon the _Psalms_, among _Jerom’s_ works, often explains
it, _In_ Ps. xxxii. 2. xliii. 4, &c. But the pleasantest fancy is the
explication of those words: _Praise him with stringed Instruments and
Organs_. Ps. cl. 4. “That the guts being twisted by reason of
abstinence from food, and so all carnal desires being subdued, men are
found fit for the kingdom of God, to sing his praises.” But
_Chrysostom_ talks more handsomly; “As the _Jews_ praised God with all
kind of Instruments; so we are commanded to praise him with all the
members of our bodies, our eyes, _&c._” _In_ Ps. cl. And _Clement_ of
_Alexandria_ talks much to the same purpose. Pædag. _lib. ii. c. 4_.
Besides, the ancients thought it unlawful to use those Instruments in
God’s worship. Thus the unknown author of a Treatise, among _Justin
Martyr’s_ works: “_Q._ If songs were invented by unbelievers with a
design of deceiving, and were appointed for those under the Law,
because of the childishness of their minds; why do they, who have
received the perfect instructions of grace, which are most contrary to
the foresaid customs, nevertheless sing in the Churches, just as they
did, who were children under the Law? _Answ._ Plain Singing is not
childish, but only the Singing with lifeless Organs, with Dancing and
Cym-bals, _&c._ Whence the use of such Instruments, and other things
fit for children, is laid aside, and Plain Singing only retained.”
Resp. ad Orthodox. _Q._ 107.
_Chrysostom_ seems to have been of the same mind, and to have thought,
the use of such Instruments was rather allowed the _Jews_ in
consideration of their weakness, than prescribed and commanded. _In_
Ps. cl. But that he was mistaken, and that Musical Instruments were
not only allowed the _Jews_, as he thought, and _Isidorus_ of
_Pelusium_, (whose testimony I shall mention presently) but were
prescribed by God, may appear from the Texts of Scripture I have
before referred to.
_Clement_, as I have mentioned already, thought these things fitter
for beasts, than for men. And though _Basil_ highly commends, and
stifly defends the way of Singing by turns; yet he thought musical
Instruments unprofitable and hurtful. He calls them, _the inventions
of_ Jubal _of the race of_ Cain. And a little after, he thus expresses
himself: “_Laban_ was a lover of the harp, and of music, with which he
would have sent away _Jacob_: _If thou hadst told me_, said he, _I
would have sent thee away with mirth, and musical instruments, and an
Harp_. But the Patriarch avoided that music, as being a thing that
would hinder his regarding the works of the Lord, and his considering
the works of his hands.” Comment. in Is. _c._ v. _p._ 956, 957. And a
little before, he says thus “In such vain arts, as the playing upon
the Harp, or Pipe, or dancing, as soon as the action ceases, the work
itself vanishes. So that really, according to the Apostle’s
expression, _The end of these things is destruction_.” _page_ 955.
_Isidore_ of _Pelusium_, who lived since _Basil_, held, music was
allowed the _Jews_ by God, in a way of condescension to their
childishness: “If God” _says he_, “bore with bloody sacrifices,
because of men’s childishness at that time; why should you wonder, he
bore with the music of an harp and a psaltery?” Epist. lib. 2. _ep._
176.
Nay, there are some ecclesiastical officers in the Church of
_England_, who, for their very profession and employment, would have
been kept from the communion of the Church, except they desisted from
it. So we are informed by the _Apostolical Constitutions_: “If any
come to the mystery of godliness, being a player upon a pipe, a lute,
or an harp; let him leave it off, or be rejected.” _Lib._ viii. _c._
32.
From what has been said, it appears, no musical instruments were used
in the pure times of the Church. It became Antichristian, before they
were received. _Bellarmine_ himself does not deny, they were late
brought into the Church. “The second ceremony,” _says he_, “are the
Musical Instruments, which began to be used in the service of the
Church, in the time of Pope _Vitalian_, about the year 660, as
_Platina_ relates out of the _Pontifical_; or, as _Aimonius_ rather
thinks, _lib._ iv. _De gestis Francorum_, _c._ 114. after the year
820, in the time or _Lewis_ the Pious.” De Missa, _lib._ ii. _c._ 15.
Item, De bon. Oper. _lib._ i. c. 17.
Dr. _N._ would hardly have denied, the Church of _Rome_ was become
Antichristian, when they were first brought in; even though we should
allow _Bellarmine’s_ first date of them to be the true one. But a
Reformed Divine may well be ashamed of that antiquity, that does not
exceed the rise of Antichrist. But I am fully satisfied both
_Bellarmine’s_ dates are false, and that instrumental music, in the
worship of God, is much later than either of those accounts allow. For
as to _Platina_, he seems to suspect the truth of what he wrote:
“_Vitalian_,” _says he_, “being careful about the worship of God, made
an ecclesiastical rule, and ordered the singing, with the addition (as
some think) of organs.” In Vital. Again, _Bellarmine’s Aimonius_ is
not the true _Aimonius_. For (as Dr. _Cave_ says) _Aimonius of
Fleury_, who wrote, _De gestis Francorum_, flourished about the year
1000; and his History, which begins at the destruction of _Troy_, is
brought down as far as the coronation of King _Pipin_, or to the year
752. For what comes after that, and makes up the fifth book, and the
latter part of the fourth, is the continuation of another hand. Hist.
Liter. _p._ 597.
Farther, that these instruments were not used in God’s worship, in
_Thomas Aquinas’s_ time, that is, about the year 1250, he himself is
witness. “In the old Law,” _says he_, “God was praised both with
musical instruments and human voices, and according to that _Psalm_
xxxiii. _Praise the Lord with harp, sing unto him with the psaltery,
and an instrument of ten strings._ But the Church does not use musical
instruments to praise God, lest she should seem to judaize. Therefore,
by parity of reason, she should not use singing.” Secunda secundæ
Questio 91, _art._ 4. & _conclus._ 4. The like objection is made by
our author. But _Thomas_ answers: “As to this objection, we must say,
as the philosopher, _Lib._ viii. _Polit._ that Pipes are not to be
used for teaching, nor any artificial instruments, as the harp, or the
like: but whatever will make the hearers good men. For these musical
instruments rather delight the mind, than form it to any good
disposition. But under the Old Testament such instruments were used,
partly because the people were harder and more carnal; upon which
account they were to be stirred up by these instruments, as likewise
by earthly promises; and partly because these bodily instruments were
typical of something.” Upon which place Cardinal _Cajetan_ gives us
this Comment: “’Tis to be observed, the Church did not use organs in
_Thomas’s_ time. Whence, even to this day, the Church of _Rome_ does
not use them in the Pope’s presence. And truly it will appear, that
musical instruments are not to be suffered in the ecclesiastical
offices we meet together to perform, for the sake of receiving
internal instruction from God; and so much the rather are they to be
excluded, because God’s internal discipline exceeds all human
disciplines, which rejected these kind of instruments.” _Cit._ Hoffm.
Lex. voce _Musica_.
If any one objects the practice of some foreign churches, I answer
with Mr. _Hickman_: “They are laid aside by most of the reformed
churches; nor would they be retained among the _Lutherans_, unless
they had forsaken their own _Luther_; who, by the confession of
Eckard, reckoned _organs among the ensigns of Baal_. That they still
continue in some of the _Dutch_ churches, is against the minds of the
Pastors. For in the National Synod at _Middleburg_, in the year 1581,
and in the Synod of _Holland_ and _Zealand_, in the year 1594, it was
resolved, _That they would endeavour to obtain of the magistrate the
laying aside of organs, and the singing with them in the churches,
even out of the time of worship, either before or after sermons_: so
far are those Synods from bearing with them in the worship itself.”
_Apol. p._ 139.
The Church of _England_ herself had formerly no very good opinion of
these musical instruments; as may appear by her Homilies: “Lastly,
God’s vengeance hath been, and is daily provoked, because much wicked
people pass nothing to resort unto the church; either for that they
are so sore blinded, that they understand nothing of God or godliness,
and care not with devilish malice to offend their neighbours; or else
for that they see the church altogether scoured of such gay gazing
sights, as their gross phantasie was greatly delighted with; because
they see the false religion abandoned, and the true restored, which
seemeth an unsavory thing to their unsavory taste, as may appear by
this that a woman said to her neighbour: Alas! gossip, what shall we
now do at church, since all the Saints are taken away; since all the
goodly sights we were wont to have are gone; since we cannot hear the
like piping, singing, Chaunting, and playing upon the organs that we
could before? But, dearly beloved, we ought greatly to rejoice and
give God thanks, that our churches are delivered out of all those
things, which displeased God so sore, and filthily defiled his holy
house, and his place of prayer.” Hom. of the place and time of prayer,
_part._ 2. p. 131.
A great number also of the Clergy in the first convocation of Queen
_Elizabeth_ in 1562, earnestly laboured to have organs, and that
pompous theatrical way of singing laid aside, and missed the carrying
it but by one vote, as I observe elsewhere. And in this Archbishop
_Parker_ concurred with them, or at least did not oppose them.
I will add one or two testimonies of Papists against this cathedral
way of worship. The first shall be _Polydorus Virgilius_.
Having taken notice of _Austine’s_ dislike of that way of singing in
his time, he thus proceeds: “But in our time, it seems much less
useful to the commonwealth, now our singers make such a noise in our
churches, that nothing can be heard, beside the sound of the voice;
and they who come there (that is all that are in the city) are
satisfied with the concert of music, which their ears itch for, and
never mind the sense of the words. So that we are come to that pass,
that in the opinion of the common people, the whole affair of
religious worship is lodged in these singers; although, generally
speaking, there is no sort of men more loose or wicked: and yet a good
part of the people run to church, as to a theatre, to hear them bawl:
they hire and encourage them; and look upon them alone as ornaments to
the house of God. Wherefore, without doubt, it would be for the
interest of religion, either to cast these jackdaws out of the
churches; or else to teach them when they sing, they should do it
rather in the manner of reading, than bawling; as _Austine_ says
_Athanasius_ ordered, _&c._” De Invent. Rer. _lib._ vi. _c._ 2. _p._
379.
Next hear the judgment of _Erasmus_: “Let a man be more covetous than
_Crassus_, more foul-mouthed than _Zoilus_, he shall be reckoned a
pious man, if he sings those prayers well, though he understands
nothing of them. But what, I beseech you, must they think of Christ,
who can believe he is delighted with such a noise of men’s voices? Not
content with this, we have brought into our churches a certain operose
and theatrical music; such a confused disorderly chattering of some
words, as I hardly think was ever heard in any of the _Grecian_ or
_Roman_ theatres. The church rings with the noise of trumpets, pipes
and dulcimers; and human voices strive to bear their part with
them.—Men run to church as to a theatre, to have their ears tickled.
And for this end organ-makers are hired with great salaries, and a
company of boys, who waste all their time in learning these whining
tones. Pray now compute how many poor people in great extremity might
be maintained by the salaries of those singers.” In 1 Cor. xiv. 19.
Lastly, _Lindanus_ says: “Who will compare the Music of this present
age, with that which was formerly used? Whatever is sung now,
signifies little for informing the people; which ’tis certain the
ancients always designed.” Panopl. _lib._ iv. _c._ 73.
PIERCE’S VINDICATION.
Footnote 22:
The first hymns of Gospel churches, were neither rythm, nor metre; and
there was no version of David’s psalms, that could be sung before
Calvin’s time.
Footnote 23:
Ὑμνήσαντε.
Footnote 24:
There is a difference between praising God, and instructing men.
Footnote 25:
The first christians composed and set to music their hymns.
Footnote 26:
Grotius thought the first Gospel hymns were extemporary. Basnage from
Tertullian says; “neither the prayers they made to God, nor the hymns
which they sung to his honour were reduced to rule; every one drew
them from the Holy Scriptures, or from his own treasure, according to
his genius.” A council of 70 bishops, A. D. 272. charged among other
things against Paulus bishop of Antioch, that he abolished the Psalms,
which were sung _in gloriam Christi_.—When the Ariam sang the doxology
_Glory be to the Father_, the orthodox added, _and to the Son and
Spirit_. Vide Dr. Latta, and Mr. Tod, on Psalmody.
Footnote 27:
_See Mr. Richard Allein’s essay on singing, chap. iv. who seems, in my
opinion, in the whole of his short performance, to argue with a
considerable degree of candor and judgment._
Footnote 28:
_See Sidenham’s gospel ordinance concerning singing, &c. and Hitchen’s
scripture proof for singing, &c._
Footnote 29:
_It cannot be denied that the Psalms of David are called indifferently
by these three names, psalms, hymns, and songs שיר, מזמר, תהלה,
ψαλμὸς, ὑμνὴ, ὀδη, and sometimes the same psalm is called a song or
psalm, as in the title of Psalm. lxv. or a song of a psalm [as the
LXX. render it, ὀδη ψαλμοῦ.] And in Psalm cv. 2. when it is said, Sing
unto him, sing psalms unto him; שירו לו זמרו לו the former word
signifies to sing a spiritual song; the latter to sing a psalm; or, as
the Septuagint render the same word, in 1 Chron. xvi. 9. an hymn
[Ἀσατε αυτω και υμνησατε.] See Sidenham’s gospel-ordinance, &c. chap.
ii. and Ainsworth on the title of Psalm liii. whom he therein refers
to._
Quest. CLX.
QUEST. CLV. _How is the word made effectual to salvation?_
ANSW. The Spirit of God maketh the reading, but especially the
preaching of the word, an effectual means of enlightening,
convincing, and humbling sinners, of driving them out of themselves,
and drawing them unto Christ, of conforming them to his image, and
subduing them to his will, of strengthening them against temptations
and corruptions, of building them up in grace, and establishing
their heart in holiness and comfort through faith unto salvation.
Having had an account, in the foregoing answer, of the ordinances by
which Christ communicates the benefits of redemption to his church, and
what they are; as also, that singing the praises of God is one of those
ordinances. We are now to consider another ordinance that is made
effectual to salvation, _viz._ the word read, or preached. We have,
under some foregoing answers, had occasion to speak of the word of God
as contained in the scriptures of the Old and New Testament, and
considered it as the only rule of faith and obedience, and as having all
the properties that are necessary thereunto, so that we may depend upon
it as a perfect and infallible revelation of all things necessary to be
believed and done, in order to our enjoying God here, and attaining
eternal life hereafter[30]. And now we are to consider the word as made
the subject of our study and enquiry; without which it would be of no
use to us. Accordingly we may observe in this answer,
I. Something supposed; namely, that the word of God is to be read by us,
and explained by those who are qualified and called hereunto, by whom it
is to be preached. We are not, indeed, to conclude, that the
explications of fallible men, how much soever they are fitted to preach
the gospel, are of equal authority with the sacred oracles, as
transmitted to us by those who received them, by infallible inspiration
from the Spirit of God; and therefore, the text is much more to be
depended on than the comment upon it; the truth whereof is to be tried
thereby, Isa. viii. 20. 1 Thess. v. 21. Acts xvii. 11. Nevertheless,
this is to be reckoned a great blessing, which God is pleased to bestow
upon his church, in order to our understanding and making a right use of
the written word. Accordingly, preaching, as well as the reading of the
word, is an ordinance which the Spirit of God makes subservient to the
salvation of them that believe; and in order thereunto, it is farther
supposed, that the word is to be read by us, and we are to attend to the
preaching thereof; to neglect either of which, is to despise our own
souls, and deprive ourselves of the advantage of God’s instituted means
of grace. Therefore, we are not to content ourselves, barely, with the
reading of the word of God, in our closets or families; but we must
embrace all opportunities, in which we may hear it preached in a public
manner, one being no less an ordinance of God than the other.
_Obj._ It is objected, by some, that they know as much as ministers can
teach them; at least, they know enough, if they could but practise it.
_Answ._ This objection, sometimes, savours of pride and self-conceit, in
those who suppose themselves to understand more, of the doctrines of the
gospel, than they really do; and it can hardly be said, concerning the
greatest number of professors, that they either know as much as they
ought, or that it is not possible for them to make advances in
knowledge, by a diligent attendance on an able and faithful ministry.
However, that we may give the utmost scope to the objection, we will
allow, that some Christians know more than many ministers, who are less
skilful than others in the word of truth. Nevertheless, it must be
observed that there are other ends of hearing the word, besides barely
the gaining of knowledge, viz. the bringing the doctrines of the gospel
to our remembrance, John xvi. 26. and their being impressed on our
affections; and for this reason the wisest and best of men have not
thought it below them, to attend upon the ministry of those who knew
less than themselves. Our Saviour was an hearer of the word before he
entered on his public ministry, Luke ii. 46. and though it might, I
think, truly be said of him, that though he was but twelve years old, he
knew more than the doctors, in the midst of whom he sat, in the temple,
yet he _heard and asked them questions_. And David, though he professes
himself to have _more understanding than all his teachers_, Psal. cxix.
99. yet he was glad to embrace all opportunities, to go up into the
house of the Lord; this being God’s appointed means for a believer’s
making advances in grace.
II. There are several things particularly mentioned in this answer, in
which the Spirit of God makes the word, read or preached, effectual to
salvation.