The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED AT S. MARIES Cambridge, June 24. 1660.

1 COR. XIV. 26.

How is it then Brethren? When ye come together every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath a Reve∣lation, hath an Interpretation: let all things be done to edifying.

THE last time I spoke of one abuse in the Publick Assembly of this Church of Corinth, and that was, misjudging and misreceiving the Holy Sacrament. Here in the Text is another disorder and con∣fusedness in the exercise of the Publick Ministry: from what arising uncertain, but certainly ending in non-edification, as the Apostle in∣timates by the conclusion of the verse. Such confusion indeed in their business, that we know not where to find them; and indeed the Chapter is very hard: very hard, either to find out what it was they did, or what it is the Apostle would have them do, or whence proceeded that enormity that he doth cor∣rect. We will inquire after it the best we can, and keep as near as we can to the words of the Text.

In it are three parts. I. What to do in a certain case. How is it then Brethren? II. The case propounded; When ye come together every one of you hath a Psalm, hath a Doctrine, a Tongue, hath a Revelation, hath an Interpretation. III. The Determination given. Let all things be done to edifying.

I. What to do in a certain case. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a School-phrase; and if I be not much decei∣ved, the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word used infinitely in the Talmud, and in Tanchum of

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

the word occurs a thousand times. It means most commonly, What is to be done in this case: or, May such a thing be done. Either will serve here. Every one hath a Psalm, hath a Doctrine, hath a Tongue, &c. What is to be done in this case? Or may we do thus, and keep to this Custom? The Apostle resolves the case in the end of the Verse, Let all things be done to edifying. And so vers. 15. compared with vers. 14. If I pray in an unknown Tongue, my spirit prayeth, but my understanding is unfruitful. And then comes on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What is then to be done? vers. 15. I will pray with the Spirit, and I will pray with the understanding also. So in Act. XXI. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What is it therefore, the multitude must needs come together, for they will hear that thou art come. The Brethren at Jerusalem are here deliberating concerning the case of St. Pauls preaching to the Jews strangers, that they should forsake the Insti∣tutions of Moses: the report of which had given great distaste unto the believing Jews

in Jerusalem. This was the case. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what is to be done therefore? Then follows the resolution. Do this therefore that we say unto thee, vers. 23. This then is the Questi∣on, what is to be done in a certain case? Now the Case is this which is the second par∣ticular contained in the Text.

II. The case propounded. Every one hath a Psalm, &c. Here are two questions. First, Whether every one in the Congregation had these gifts? And Secondly, If not, whether every one ••hat had gifts, ••ad all these gifts?

To th•• former question I answer, It is undoubted, but that spiritual gifts w•••••• in this Church, 1 Cor. I. 5. That i•• every thing ye are inriched by him in all utterance, and in all knowledge. And in the 6. vers. Even as the Testimony of Christ was confirmed in you. The testimony of Christ, i. e. the Spirit of prophesie. For that not only testified of Christ by preaching him, but also the very gift it self spake Christ the Lord of glory. And in 2 Cor. XII. 12. Truly the signs of an Apostle were wrought among you in all patience, in signs, and wonders and mighty deeds. Such were healing, doing miracles, and among the rest giving of the Holy Ghost, so vers. 13. asserts. Nor i•• this ga••ns••id by thei•• bei••g not ab•••• to give up to Satan, in •• Cor. V. where you find that c••nsu••e was inflicted upon the in∣cestuous person by S. Paul himself; for that was purely an Apostolick work. As to give the Holy Ghost was a peculiar prerogative of the Apostles, so the giving up to Satan was peculiar to them. So that the Corinthians had these gifts that were given, by virtue of the Apostles conferring the Holy Ghost, viz. to prophesie and to speak with Tongues.

Secondly, These gifts were not bestowed on all, but Ministers only. Here the Enthu∣siasts mistake, and they make much of this example, and their argumentation runs thus, Every one had a Psalm, had a Doctrine, had a Tongue, &c. And therefore it concludes, that any one may have the Spirit, and be a teacher in the publick. Which supposes that the members of the Church had these gifts of the Spirit, whereas these gifts were only imparted to Ministers. For the clearing of this consider these things.

1. It is not to be doubted, but that there were Ministers in this Church ordained by the Apostle, as in all other Churches, Act. XIV. 23. where you see what their practise was, ordaining Elders in every Church. I need not insist on this.

2. Those whom the Apostle ordained, he bestowed the Holy Ghost upon, otherwise they had been unable to have performed the work they were called to, that is, to preach the Gospel to unbelievers, and to confirm their doctrine by doing miracles. In order to which he conferred the Holy Ghost on those whom he ordained, Act. XIX. 6. And when Paul had laid his hands upon them the Holy Ghost came on them, and they spake with Tongues and Prophesied. Such an one was Timothy, 2 Tim. I. 6. where S. Paul reminds him to stir up the gift of God, which was in him, by the putting on of his hands.

3. Such were these persons in the Text, that were endued with spiritual gifts, they were Ministers, not any private persons. For proof of this, first, See vers. 6. Now I brethren if I come unto you speaking with Tongues, what shall I profit you, except I shall speak to you either by revelation, or by knowledge, &c. and vers. 15. What is it then? I will pray with the Spirit, and I will pray with the understanding also, I will sing with the Spirit, &c. and vers. 18. I thank my God, I speak with Tongues more than you all. In all which verses he ranks them with himself, as of the Ministerial function with himself. And for further proof Consult, Secondly, vers. 16. Else when thou shalt bless with the Spirit how shall he that occupieth the room of the unlearned say, Amen, &c. of the unlearned, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the word sig∣nifies a private person. How shall this private person in the Congregation say Amen at thy giving of thanks; as the Congregation in the Synagogue said Amen after the publick Minister? So that you see, he sets a distinction here between the Minister and the private person; it was the Minister, that had the gift, he blessed with the Spirit, and not the pri∣vate man.

Thirdly, There were many Ministers then ordained in all Churches. In the Church at Antioch there were several Prophets and Teachers, namely, Barnabas and Simeon, that was called Niger, and Lucius of Cyrene, and Manaen, and Saul: as you read in the XIII. Act. 1. In the Church at Jerusalem there were Apostles and Elders, XV. Act. 2. In the Church at Ephesus you meet with twelve, XIX. Act. And so it appears it was in this place; and there was the greater need of many Ministers there, because Corinth was great. And hence did Diotrephes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, affect to be chief among the many Ministers in the Con∣gregation where he was, and it may be it was in this very Church, if Gaius to whom John writes was the same with Gaius of Corinth. This numerousness of Ministers was practised in the Christian Church;

• 1. From the platform of the Synagogue, where though there was but one Chazan, Angelus, yet there were ten learned Men, who took care of the Congregation, able to teach, and do other things pertaining to their office, as there was occasion.
• 2. This number of Ministers in the Churches was needful, because Christian Congre∣gations were daily and numerously increasing: And,
• ...

• 3. Because some were to be sent out to other places. And so the former Question is resolved.

Now as to the other, viz. Whether every one that had gifts had all these gifts? That will be answered by and by. But first,

Note we the miscarriage of these Ministers in the Church about these gifts is two fold.

• 1. That they spake with Tongues not to Edification: for they were not understood.
• 2. That they prophesied (when they might be understood, yet) confusedly and crowding∣ly: so it seems in the Text, and by the Counsil of the Apostle: in 29. vers. Let the Pro∣phets speak two or three, and let the others judge: and 31. vers. for ye may all prophesie one by one, that all may learn. This miscarriage in both these seems to proceed from a double original.

• 1. Either from some vain glory, and affectation of popular applause: or at best, be∣cause each thought his course and faculty best. Some thought best to spend the time in singing Psalms, others thought the time better spent in delivering some doctrine, others in speaking with strange Tongues, &c.
• 2. Or indeed rather in both these practises they Judaized. As in Chap. XI. they fol∣lowed the customs and opinions of the Jews, in praying vailed, in wearing long hair, and in their misconstruction of the Holy Sacrament; so they did here, both in speaking in a strange Tongue, and in thus crowding to prophesie together.

The Jews read the Scriptures in the Hebrew Tongue, and although it were unknown, yet they would so read it, and have an Interpreter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Doctor in his School whispered in the Hebrew. If you conceive the strange Tongue here used by them to be Hebrew, as there is the most reason to do so, being a Church that Judaized in many other things, and consisting in a great measure of Jews. I need say no more to shew they Judaized in this.

So for many of the publick Ministers in their Synagogues to speak together, to read, interpret together, their own records do so far assert it, that they set the number how many together in each, and in some allow good store. In like manner you see in the Text how they thus crowded, many speaking together confusedly in five distinct admini∣strations. One hath a Psalm, others a Doctrine, others a Tongue, others a Revelation, and some an Interpretation. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every one, means not that every one had all these, but every one their something of these. So every one must signifie if you read 1 Cor. I 12. Every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, i. e. some for one, and some for another: not each one for all. And thus the second question is answered.

And now to proceed in the Explanation of the Text. The extraordinary gifts of the the Spirit are comprized under two heads in Scripture, Tongues, and Prophesie, XIX. Act. 6. The Holy Ghost came upon them, and they spake with Tongues and prophesied. And vers. 1, 2, 3, &c. of this Chap. Desire spiritual gifts, but rather that ye may prophesie. For he that speaketh in an unknown Tongue speaketh not unto men, but unto God, &c. But he that pro∣phesieth speaketh unto men to edification, and exhortation, and comfort. Where you see the Spiritual gifts in the first verse are divided into Tongues and Prophesie. Now all these five are thus reduced to these two.

• I. Speaking with Tongues. That which is meant by it, is couched under those two words, Hath a Tongue, hath an Interpretation. That is, Either to speak with strange Tongues himself, or to Interpret them that do.
• II. Prophesying. What is comprized under that, is explained by those three words. Hath a Psalm, hath a Doctrine, hath a Revelation.

1. The word Prophesying is taken for singing and praysing. So 1 Sam. X. 5. Thou shalt meet a company of Prophets coming down from the high place with a Psaltery and a Tabret, and a Pipe and a Harp before them, and they shall prophesie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chald. They shall praise him. And Chap. XIX. 24, 25. And the Spirit of God was upon him also, and he went on and prophesied until he came to Naioth in Rama 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he went on and praised. And he stript off his cloths, i. e. his royal robes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and praised.

2. Prophesying means preaching, declaring to the people the Doctrine of the Gospel. So here hath a Doctrine. The Apostles by the Imposition of hands ordained Ministers, and gave them Spiritual abilities to prophesie, or preach and unfold the Doctrine of Christ and Salvation. So the Chaldee most commonly renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A Scholar, one learned and able, and that taught the people. So even that in 1 Sam. XIX. ult. Is Saul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among the Scholars or Ministers. It is usually said of these extraordinary gifts, that they are, Tongues and Prophesie: but see Act. X. 46. They heard them speak with Tongues and magnifie God. This magnifying God is to the same sense with prophesying. For they magnified God these two ways, viz, Singing or praysing, and preaching the glo∣rious things of the Gospel.

3. Prophesying means speaking some heavenly Revelation. So here hath a Revelation, and thus the word Prophesie is taken in its proper sense, as some had in those times: either a Revelation of something to come, for a warning to the Church, as Agabus, Act. XI. 28. who signified by the Spirit, that there should be a great dearth throughout all the World, which came to pass in the days of Claudius Caesar. And he is called a Prophet, in 27. vers. And you meet with him again, in XXI, Chap. 10. Or the Revelation was of something, that God would have his Church to do, as in Act. XIII. 2. As they ministred unto the Lord, and fasted, the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them.

Hence we may understand that in vers. 29. Let the Prophets speak two or three. That is, one to sing prayse, and one or two to preach. But vers. 30. If any have a Revelation, let the first, that had the Psalm, give place, and let him rather be heard, as remembring that God might intend some special admonition to the Church by so special a Decla∣ration.

To discourse of all these five would take five times as much time as is allotted me. I shall therefore only meddle with the first at present, Hath a Psalm: and speak something concerning that great and heavenly work of singing of Psalms in Christian Congregati∣ons. And that the rather, because it hath been spoken against in the cross times, that have gone over our heads, wherein all Religion has been brought into dispute. Although it is a question, whether these Psalms mentioned in the Text, were of their own dicta∣ting, or penned by others, the former whereof seems more probable, yet the very mode and work of their singing Psalms, shews that it was a practise in the Christian Church from its very beginning. Nay, though this place speak it not clear, yet others do, That it was the practise to sing Davids Psalms in the publick Congregation, the whole Congre∣gation together.

You know what arguments are brought against this our practise. 1. That the Con∣gregation is not holy enough to joyn with in the performance of this Duty, the very same argument which some urge against the reception of the holy Sacrament. 2. That they being set forms are too narrow to express our particular wants and thanksgivings. 3. That every one doth not understand, and we should sing with understanding, vers. 15. Therefore I shall take up this Discourse the rather, to shew that singing of Davids Psalms is a Duty incumbent upon Christians. For the clearing of this, I shall First, speak something of the nature of this work, which will speak it moral, and upon that account fit to be used in the Christian Church. And secondly, the Evidence of the use of it in the first times.

And first of the Nature of this Duty. Many things are spoken of the excellency of the book of Psalms; and many may be spoken of the Excellency of singing Psalms. I may allude to that expression, Many daughters have done virtuously, but thou excellest them all. So may I say in reference to this Duty; all Duties are excellent, but this includes all. In singing of Psalms there is what is in other Services, and more. Prayer is our duty, Praise, speaking of Gods works, singing are our Duties, but this last is all; it is like the holy Incense, mixt of all these perfumes. The excellency of this duty will appear fur∣ther under these four heads.

First, It is an action that helps up and keeps up the heart in a Spiritual frame as much as any. See the Apostle arguing for singing upon this account, V. Ephes. 18, 19. Be fil∣led with the spirit, Speaking to your selves in Psalms and Hymns and spiritual Songs, singing and making melody in your hearts to the Lord. And V. James 13. Is any among you afflict∣ed? Let him pray. Is any merry? Let him sing Psalms. If the heart would be up in mirth, use this to help it up, being not yet come into frame. If it be up, use this to keep it, that it be not transported. The Heart by spiritual musick is called up to beat in the right mean. As David by his Harp calmed Sauls spirit; so this is proper to beat down immoderate mirth. And so on the other hand it is proper to free the mind of lumpish∣ness and sadness; as Elisha being put into a passion and disturbance at the sight of the King of Israel, called for Temple Musick to pacifie and allay his discomposed mind, 2 King. III. 14, 15. And Elisha said, as the Lord of Hosts liveth before whom I stand, surely were it not that I regard the presence of Jehosaphat the King of Judah, I would not look toward thee nor see thee. But now bring me a Minstrel. And it came to pass when the Minstrel played, that the hand of the Lord came upon him. See a strange passage in Jer. XX. at the 12. vers. the Prophets heart is quite down, O Lord of Hosts that tryest the righteous, and seest the reins and the heart; let me see thy vengeance on them, for unto thee have I opened my cause. At the 14 vers. his heart is lower yet, Cursed be the day wherein I was born, let not the day wherein my mother bare me be blessed. But in the midst of these sorrows and dejections he falls to praising and singing unto God. At the 13 vers. Sing unto the Lord, praise ye the Lord. He strives to wind up his heart to a right pitch, with Sing unto the Lord.

As God requires outward and inward worship, so a spiritual frame for inward worship may be forwarded by the outward composure. Gazing drowsiness hinders the activity of the Soul, but the contrary temper furthers and helps it. Singing calls up the Soul into such a posture, and doth as it were awaken it: tis a lively rowzing up of the heart.

Secondly, This is a work of the most meditation of any we perform in publick. It keeps the heart longest upon the thing spoken. Prayer and hearing pass quick from one Sentence to another, this sticks long upon it. Meditation must follow after hearing the word, and praying with the Minister, for new sentences still succeeding, give not liberty in the instant well to muse and consider upon what is spoken. But in this you pray and meditate, praise and meditate, speak of the things of God and meditate. God hath so ordered this duty, that while we are imployed in it we feed, and chew the cud together. Higgaion or Meditation is set upon some passages of the Psalms, as IX. Psal. 16. The same may be writ upon the whole duty, and all parts of it; viz. Meditation. Set before you one in the posture to sing to the best advantage: eyes lift up to Heaven denote his desire that his heart may be there too: hath before him a line or verse of prayer, mourning, praise, mention of Gods works; how fairly now may his heart spred it self in Meditation on the thing while he is singing it over. Our singing is measured in de∣liberate time, not more for Musick than Meditation. He that seeks not, finds not this advantage in singing Psalms, hath not yet learned what it means.

Thirdly, This is a Service in which we profess delight in the thing we have in hand. Yea even in sad mourning ditty we delight so to mourn, Psal. C. 1. Make a joyful noise un∣to the Lord all ye Lands, serve the Lord with gladness. Tis a noise of joy and gladness. It speaks that we delight in Gods Ordinances that we are about. As Musick at Table shews we make a Feast of delight of what God hath provided. Solatur voce laborem. He that sings at his work shews that his work goes on with contentedness. David at his harp, and composing Psalms to the honour of God, what delight did he take therein. So that in singing there must be two things,

I. The Ditty to be applied by Meditation.

And II. Tuning the Voice to it in the best liveliness we can, as delighting in the work. Nay,

Fourthly, This is a Service wherein one is cheared from another. It is a joynt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. One takes mirth, life and warmth from another: a holy servor and emulation, as the Seraphins, Esa. VI. strive to outvy one another in praising God. Who is there but while he is joyning with the Congregation in this Duty, feels such an impression and excitation: his own string wound up by the consort of the Quire. Tis a story goes of St. Austin, that it was one means of his conversion, the hearing the heavenly singing of Psalms at Milan. As all our Duties here in publick carry some bond and badge of com∣munion: we come to pray together, hear together, and so profess our selves Christians together, we being all Scholars in the School of Christ; so this of singing together more especially speaks it out. But herein is not only a sign of communion, but also mutual excitation. As David speaks when he was at this work, Psal XXXIV. 3. O magnifie the Lord with me, and let us exalt his Name together. We do as it were joy one ano∣ther to put on all as much as we can, to joyn together in the praise and honour of God.

I need to say no more to shew that so excellent a Duty could not but be setled by Christ, with others, in the Christian Church, the very nature of the thing may speak it. I shall therefore only speak to three things.

• I. The warrant of Christ for the observance of this Duty.
• II. The admonitions of the Apostle for the same purpose.
• And III. An Instance or two of the practise of all the Church.

And all this will serve for illustrating the second thing I propounded for the clearing this Duty, viz.

Secondly, The Evidence of the use of it in the first times.

I. Our Saviour the very next thing he did, after signing, sealing, and sanctionating the New Testament, was to sing a Psalm. And who then can doubt of the institution of this as a New Testament-duty, Matth. XXVI. 28. 29, 30. For this is my blood of the New Testament which is shed for many for the remission of sins. But I say unto you I will not drink henceforth of the fruit of the Vine, until that day when I drink it new with you in my Fathers Kingdom. And when they had sung an Hymn they went out into the Mount of Olives. Let us stick here a little, and from this singing of an hymne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we may observe three things.

1. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the plural number. Beza approves of Erasmus here for depart∣ing from the Vulgar. That hath it Hymno dicto; He cum cecinissent. Beza hereupon, Ut intelligatur Apostolos una cum Christo cecinisse. That men might understand that the

Apostles joyned with Christ in singing. And very true; for it was the custom among the Jews in all companies that celebrated the Passover, so to do: for though one chiefly rehearsed, yet all had some share in the Quire. And so in the case in the Text, though the Psalm were of their own composing, yet the Congregation bare some part in it, as Miriam with Moses, XV. Exod. 21.

Apostolos cecinisse, the Apostles sung. Was Judas there or no? I wonder it is not con∣fessed by all the World; it is so plain, that he eat the Passover, received the Sacrament, and stayed the Psalm, and was present till all rose from the Table. And Christ knew him and yet gave the Psalm, and sung with the whole Table. And Peter and John knew him, and yet it were peevishness to think that they joined not in the Quire, when it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they had sung. What can they say to this that refuse to joyn with us in this exercise? Will they, can they say that Judas was not there? But if that be granted, that he was gone, yet at the eating the Passover it is well known every company sung together without bogling.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 having sung. What? The very same that every company did, viz. The great Hallel, as it was called, which began at the CXIII. Psalm, and ended at the end of the CXVIII. No expositor but grants this, and no reason to the conrary; for Christ complied with all the rites of the Passover, and started not from them in this. Here the Lord of David sings the Psalms of David. What Christ saith by way of posing, If David in Spirit call him Lord, how is he his Son? We may say the like by way of ad∣miration, If David in spirit call him Lord, how did he descend, to make use of his Poetry? What says our Caviller now? Set forms are too strait for the Spirit. He that had the Spirit above measure thinks not so, but useth such. He that gave the Spirit to David to compose, sings what he composed. That All-blessed Copy of peace and or∣der, could have indited himself, could have inspired every Disciple to have been a Da∣vid, but submits to order, which God had appointed, sings the Psalms of David, and tenders the Peace of the Church, and takes the same course the whole Church did.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, having sung a Hymn. In what Language? Here is a question indeed, and that might provoke a Scholastical dispute both in Divinity and Antiquity. In Di∣vinity: Did they sing in the original Hebrew? That was not now understood. In An∣tiquity: Had they a translation of the Psalms and Hagiographa now? Yea, they had the LXX. But all that sung understood not the LXX. But had they a Vulgar Transla∣tion in their own Tongue? This draws into another question, viz. What was their Tongue? I should answer, Not the Syriack we now read; but the old Syriack or Chal∣dee, which they call Turgumica. And I should answer to the former question, That they had the Hagiographa now in the Tongue, as well as the Prophets of Jonathans tran∣slation: and I find in both Talmuds, that each speaks to it to confirm it. However who thinks they sung in a Tongue they understood not, or in any other but the Vulgar? And here is our warrant for our framing the Psalms into our Tongue and Metre. Thus have we seen the Example, nay institution, of our great Master.

II. Now let us hear our great Apostle, the Apostle of the Gentiles. In two places he speaks to this subject, besides what he says in this Chapter, Ephes. V. 18, 19. Be filled with the Spirit: speaking to your selves in Psalms and Hymns and Spiritual Songs, singing and making melody in your hearts to the Lord. And Col. III. 16. Let the word of Christ dwell in you richly in all Wisdom, Teaching and Admonishing one another in Psalms and Hymns and Spiritual Songs, singing with grace in your hearts to the Lord. Where let us take up three things, as we did in the former.

1. Observe how spiritual a pitch he set this at, and what elevation of Heart he as∣cribes to it. Be filled with the spirit, speaking to your selves in Psalms and Hymus, &c. It is the very vent and issue, whereby a spiritual frame breaks out in its chiefest de∣monstration. The more we are filled with the Spirit, the more we break out this way: and a most fit vent it is to the Spirit, when both Tongue and Heart speak and put forth themselves in their best vigor by singing to the praise of God, when the heart is full of spiritual fervor this excellent way. So in that place to the Colossians, Let the word of Christ dwell richly in you. When it does, it will break out in all wisdom, and in Teaching and Admonishing one another in Psalms and Hymns, &c.

2. Observe the three Titles he useth, Psalms, Hymns, Spiritual Songs. They are variously indeed taken, but very generally for the Psalms of David. Psalms 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Psalms upon any subject. Hymns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Psalms of Praise. Spiritual Songs 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Cantica magis artificiosa. Psalms about which is employed greater art and curiosity. Others differ upon particulars, but agree upon this, that by these three are meant the Psalms of David, and other Songs in Scripture. What? If 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be the Psalms of David upon any subject; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hymns be such Psalms as are picked out and used for special occasions, as Hallel, those of Degrees, and for every day. So that word

seems to imply, from the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is used to express the Psalms that Christ and his Apostles sung at the Passover, which were ordinarily used by the Jews for that occasion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spiritual Songs, were other Songs in Scripture besides Davids. So you read of the Song of Moses and the Song of the Lamb, in XV. Revel. 3.

3. Observe the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. V. The English translates it, to your selves, i. e. inter vos mutuo, among your selves, as Beza well, and as that in Col. III. explains it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, admonishing one another, Which speaks it a publick exercise, and of commu∣nion, where all joyned, and stirred up one another.

III. Further examples of this Exercise in the New Testament we might observe in the Revelations. That Book speaks of the State of the Christian Church, and one great work of it is singing, Rev. V. 9. And they sung a new song, &c. The ordinary practise was to sing the Psalms of David: but they sung a new song: and that is there set down, Thou art worthy to take the Book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, &c. So in Rev. XIV. 23. And I heard the voice of Har∣pers harping with their harps: And they sung as it were a new song before the throne, and be∣fore the four beasts, and the Elders, and no man could learn that song, but the hundred and forty and four thousand, which were redeemed from the Earth. This place speaks according to the acceptation of the Jews, how they shall sing when Messiah brings them out of Captivity; for there is mention among them of one hundred and forty four thousand of the twelve Tribes. And so upon other occasions, you find the Church singing▪ as in XV. Chap. 2, 3.

But that that I shall fix on, is that in 1 Cor. XI. 5. Every woman that prayeth or prophe∣sieth with her head uncovered, dishonoureth her head. What is meant by the woman prophe∣sying? Not preaching. For that is forbidden them in the Chapter wherein the Text is, 34. vers. Let your women keep silence in the Churches, for it is not permitted them to speak, &c. Nay, nor so much as to ask any question, which in the Jewish assemblies at their Sermons was ordinary, vers. 35. And if they will learn any thing let them ask their husbands at home. Neither is meant by this prophesying prophesying in the proper sense, i. e. foretelling things to come. For it is a question, whether any woman in Corinth, nay in rerum natura now, Philips daughters excepted, Act. XXI. 9. did thus prophesie. But it is plain the Apostle speaks of the ordinary Service, which whole Congregations joyned in; and the praying and prophesying here used, is praying and praising or singing Psalms. Take the Apostles own gloss in this Chapter, vers. 15 I will pray with the Spirit, and I will pray with the Understanding also: I will sing with the Spirit, and I will sing with the Understanding also. As all the Congregation joyned in prayer with the Minister, and said Amen, vers. 16. So all the Congregation, Men and Women, joyned with him, that had and gave the Psalm, and sung with him.

For the Conclusion I might produce even endless Encomiums and Extollings of this work in Christian Writers, viz. That it is the work of Angels, the Employment of glorified Saints, the musick of Heaven, &c. I confess I want words to express the ex∣cellency of this Duty. Now to make some Use of what I have said.

I. If I were in a vulgar or unlearned Congregation, I would give rules for singing of Psalms with profit: and among divers, especially these two.

1. To mind what is sung: not only that the Heart go along with the Tongue in ge∣neral, but to be carefully observant of what is sung. There is variety of matter in most Psalms: they pass from one thing to another. This we should carefully observe: now I pray, now I mourn for my sins, for the Church of God, &c. To this I may ap∣ply that in vers. 15. I will sing with the understanding, if the place speaks in reference to a mans own understanding of what he prays or sings: but the Apostle there means of singing and praying to be understood by others.

2. To apply to our selves the matter we sing, as far as it may concern us: To bear a part with David, not in word and tune but affection. This way we must use in hearing or reading the Scripture, to bring it home to our own concernment. So likewise in this action of singing. Thus did they Revel. XV. 3. They sung the song of Moses, that is, they applied Moses song in Exod. XV. unto themselves. And this the leisure for meditation gives you opportunity to do. At male dum recitas, incipit esse tuus. He that illy repeats another mans verses, makes them ill verses, but withal makes them his own. But here I will alter the words a little, Si bene recitas; If you sing right, sing Davids Psalms, but make them your own. Let the skill of composure be His, the life of devoti∣on yours.

II. If I thought there were any here, that made scruple of this ordinance, I would speak a word or two to them. Let me say but two things.

First, There is no plain ground, why to refrain from singing, but most plain grounds, why to sing. A thousand times we are bidden, Sing; never forbidden, Sing not. So of the holy Sacrament, tis commanded in Scripture, Do this, but never Do it not.

Secondly, Where a Duty is commanded, and a scruple ariseth from some circumstance, it is safer to go with the Command, than from it. It is commanded in Psal. XXXIV. 3. O magnifie the Lord with me, &c. The scruple is, that some prophane persons sing, that set forms are too narrow, &c. It is warrantable now notwithstanding these scruples to keep up to the Command, but not contra, not warrantable to omit the Command because of these scruples. There is no extinguishing a Duty because of some particular doubts concerning it. This rule holds good of the reception of the holy Sacrament.

III. I might speak by way of incitation to all, to make Conscience of this Duty. Fail not to joyn with the Congregation in the performance of it, stir up your hearts while you are conversant about it. Say to your selves as David to his Instruments, Awake Lute and Harp, I my self will awake right early. I will say but this, Qui vult cantare in Coelo, discat cantare in terris. He that will sing in Heaven, let him learn that divine exercise on Earth. As S. Paul saith of Charity, 1 Cor. XIII. 8. Charity never faileth, but whether there be prophesies, they shall fail; whether there be Tongues, they shall cease; whether there be knowledge, it shall vanish away. But charity only remains, and goes to Heaven with us. So I say of this Duty, Praise only of all the Services we perform to God here, goes along with us to Heaven. There is no praying, no hearing, no receiving Sacraments there, nothing but praising, lauding, and celebrating God: and that is the work of Saints and Angels to all Eternity.

Amen.