A commentarie or exposition upon the prophecie of Habakkuk together with many usefull and very seasonable observations / delivered in sundry sermons preacht in the church of St. James Garlick-hith London, many yeeres since, by Edward Marbury ...

HABAK. 3.1. A Prayer of Habakkuk the Prophet upon Sigionoth.

THese wordes are the title of this Chapter, shewing the contents thereof.

It is called a prayer, and it is a Psalme or Hymne, such as Davids Psalms; the Heathen Poets call them Odes, or Songs.

It is called the prayer or song of Habak∣kuk, both as composed by him, used by himself; and addressed to the use of the people of God in their captivity in Babylon.

It is a song upon Sigionoth.

The Hebrews affirm this song to be one of the hardest places to interpret in all the old Testament, because it is full of dark Parables, such as could not be well understood till he came, Who hath the key of David, who openeth and no man shutteth.

Our former Translation readeth a Prayer of Habakkuk the Prophet for the ignorances, and it is expounded diversly.

Some understanding it a prayer to God for the pardon of all those sins which the people of God have committed igno∣rantly.

Others conceive thus, that seeing the Prophet in the behalf of the Church in the first Chapter had taxed God, of too much remisness toward his people, in bearing with their sins, and for∣bearing to punish them: and then again, fore-seeing how God in time would awake and punish them by the furious Chaldae∣ans, hee doth as much tax the severity of God towards his Church.

Now, that God in the second Chapter hath declared his justice in punishing his people, and reveiled the decree of his vengeance against his and their enemies; now the Prophet ma∣keth this recantation and prayer for the ignorances, because they not knowing the secret purposes of God, have been so forward to judg his ways.

But we must admit this confirmation, and the learned trans∣lators of the Kings Bible, finding this to have been an errour in the former translations, have followed the Originall more faithfully, and call it, The Prayer of Habakkuk the Prophet upon Sigionoth. Some say, this Sigionoth was some speciall instrument of Musick, upon which this song was sung in the Church of God, and the last verse of this Chapter saith.

To the chief singer on my stringed instruments. For as Title∣man saith in this Psal. the Prophet, Canendo orat, orando canit. By singing prayed, and by praying sung.

So the 70 read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

But Tremelius and Junius read, Oratio Habak. Prophetae se∣cundum odas mixtas.

That is not accommodated to any set kind of verse, but mixt of sundry kinds.

And so they do not understand the word Sigionoth to be the the name of the instrument, upon which it was sung: but the name of the verse into which their prayer is digested.

As the Greeks and Latines had their severall kinds of verses.

Heroick, Iambick, Asclepediake, Phaluciake, and such like.

I cannot better expresse this to the understanding of the weakest judgment, then by referring you to the varieties of verse in our English Psalmes, that we sing in the Church, for if they were all composed in one kind of verse, they might all be sung to one tune.

Some have their set tunes and admit no other, because they are of a severall kind of verse. So I take it that this Sigionoth was the name of that kind of verse, in which this Psalme was written.

Thus much of the words of the title.

The things which we may make profit of in this title are these.

• 1 That the Prophet composeth a prayer for his own use, and for the use of the people in captivity.
• 2 That he putteth this prayer into a song or psalme.

Concerning the first.

The contemplation of the Justice of God in punishing the sins of his Church; [Doct.] of the vengeance of God revenging the quarrels of his Church, and of the mercy of God in healing the wounds of his Church, and restoring it again to health; doth give the Faithfull occasion to resort to God by prayer.

The reason is, because these things well considered that God is just and mercifull, do breed in us Fear and Faith, which being well mingled in us, cannot chuse but break forth into prayer.

Fear discerning the danger of his power wisely, and Faith laying hold on the hand of his mercy strongly.

For howsoever Fear be an effect of weaknesse, yet doth it serve to good use in the fitting of us to prayer; because,

1 Fear breedeth humility, which is necessary in prayer, as St. James adresseth.

Cast down your selves before the Lord: and St. Peter,* 1.1 Humble your selves under the mighty hand of God.

And howsoever the proud despise humility, as too base a vertue for heroick and generous spirits, St. Peter commendeth it for a speciall ornament.

Deck your selves inwardly in lowlinesse of mind.* 1.2 That feare which is in the reprobate, doth drive them quite away from God, but the fear of the elect brings them to his hand, and casteth them at his feet, the Publican full of fear, yet it had not power to keep him from the Temple, nor from prayer, ra∣ther because he feared, he came to Church to pray.

2 Fear breedeth in us a desire to approve our selves to God, and keepeth us in awe, setting both our sins always in our own sight, and our selves in the sight of God, which sheweth, what need we have to fly to him.

3 Fear doth serve for a spur, to put us on, and to mend our pace, that we may 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, run the way of Gods Commande∣ments; For men run for fear.

[ 2] With this fear is joyned faith, which layeth hold on the comfortable promises of God, and so filleth us with the love of him, that we resolve under the shadow of his wings, we shall be safe.

This also doth break forth into prayer, as the Prophet saith, I believed, therefore did I speake.

Fear directed by Faith, will soon finde the face of God.

For fear humbleth us, faith directeth this humiliation to the mighty hand of God.

Fear makes us ful of desire, faith directeth our desire to God.

Fear makes us runne, faith sheweth us the face of God, and biddeth us runne thither; and thus the contemplation of Gods justice and mercy doth fill the heart with zeale, and the spirit of supplications, as in this present example.

The Church seeth God remisse in forbearing them, it feel∣eth God sharp in punishing them, it discerneth him just in avenging them, and it is promised mercy and favour in delive∣ring them, therefore the Prophet teacheth them to pray.

We are taught to think on these things,* 1.3 which may move us to seek the face of our God, and that is a work for the soul,

when it keepeth a Sabbath of rest unto the service of God, as appeareth in the Psalme,* 1.4 for the day wherein the Church doth consider the justice and mercie of God.

Our idle and wandring thoughts runne all the world over in vain imaginations, we could not bestow them better then in sweet contemplation of the works of God here in the go∣vernment of the World.

[ 2] We are taught also when we behold these things to pray to God, for prayer being a conference with God, we cannot of∣fend him in any thing that we shall say out of fear and faith. This duty is by God commanded, he hath directed it, he hath promised his Spirit to helpe us in it, hee hath made many promises to them that use it aright, and it is here prescribed as a sovereign remedy against affliction to use it, for it is fitted for the use of the Church in captivity in Babylon.

This prayer being made for the use of the Church,* 1.5 as we have said, we are taught.

That the afflictions of this life cannot separate the society of the faithful, but that even in exile, they will assemble together, to do service to their God, and therein also to comfort one another.

• 1 The reason is in respect of themselves, the faithfull are one body, and the ligaments and bonds of their communion are love and peace, therefore much water cannot put out this fire of charity, neither can the flouds drown it; so afflictions are in Scripture resembled in flouds and waters.
• 2 In regard of the service, they know it to be a debt from them, an honour to God, and though each of them in severall may do it, yet when a Congregation meeteth together, their conjoyned zeal is like a bonefire, for every ones zeal enfla∣meth another.

What needed the faithful else to seek out corners and private places to assemble in, in the times of persecution for their devo∣tion, if single and severall persons, had been either so fervent in it self, or so acceptable with God: so that before persecution ceased, they began to build Oratories for their meetings.

Therefore, [Ʋse.] though some do separate from our society, o∣thers tarry with us to disturbe our peace, some cry out against the use of our Churches, let us thank God, that we have liber∣ty of Religion, and places to meet in, to serve our God: and let us not neglect the society of the Church. Ecce quàm bonum, & quàm jucundum: Behold, how good, and pleasant a thing it is to see one holy congregation set upon God by prayer.

This prayer made for the use of the Church, doth teach,* 1.6 that set prayers are both lawfull and necessary to be used by the faithfull; both in their private and publique meet∣ings.

And this is proved by these examples in holy Scripture.

God himselfe prescribed to the Priests a set form of bles∣sing the people, which they constantly used, for God said to them.

Thus shall ye blesse the children of Israel,* 1.7 and say unto them.

The Lord blesse thee and keep thee.

The Lord make his face shine upon thee, and be mercifull unto thee.

The Lord lift up his Countenance upon thee, and give thee peace.

The 92. Psal. is called a Psalm for the Sabbath.

The 102. Psal. is a prayer for the afflicted when he is over∣whelmed, and poureth out his complaint before the Lord.

Hezekiah the King and the Princes commanded the Levites to praise the Lord with the words of David,* 1.8 and of Asaph the Seer; which is the 136. Psal.

This was also used by Jehoshapht.* 1.9

And in the Gospel the Disciples came to Christ and told him that John had taught his Disciples to pray, and desired him to teach them, and he taught them the Lords Prayer, which doth imply, in the judgment of the best learned, that John had taught his Disciples a set form.

The reasons are first for hlep of the infirmities of such as have good affections in them but cannot so well express them that they may be directed, lest they should utter any thing rashly of themselves.

For thus the spirit helpeth their infirmities by those who

can direct them, and in themselves using these set formes.

This much advanceth the service of God, [ 2] when men be∣fore hand have their petitions drawn, and shall need nothing but zeal and faith in the delivering thereof to God.

Herein we are like to poore petitioners that come to the King, who not trusting themselves with their own suites, do get some wiser than themselves to set down their mindes, and then they have nothing to do but to importune the Sover∣reign Majesty of the King to hear them, and to grant their requests.

[ 3] This serveth for the maintenance of Unanimity, the Con∣gregation knowing before they meet, what they shall aske at the hands of God; it resteth that they bring affections fit to joyn one with another in supplications.

This maintaineth outward Uniformity, when the whole Congregation joyn together in an outward worship, and service of God.

This admonisheth us.

• 1 To take it for a great blessing of God that he hath pro∣vided these helps for our weaknesse. [Ʋse.]
• 2 It sheweth us that God for our good doth so labour to fit us to his service, as that he is pleased that one of us be helpfull to another therein.
• 3 It reproveth those who out of a presumption and over∣weening of the graces of God in themselves, do not onely despise those helps themselves, but disgrace them in others: in which number we may reckon all the depravers of our Church prayers.
• 4 Here the prayer of the Prophet is used.

This teacheth that the fittest persons to be used for directi∣on of devotion are the Prophets, and Apostles,* 1.10 and Ministers of the word.

The reason is, because they are the most fit to speak to God for us, and to teach us how to speak to him, who are set apart to speak to us for God and to instruct us from him.

These are the Phisitians of our souls, and should best

know our diseases and defects; and therefore best able to direct us to the remedy, for as in the state of bodily health ma∣ny superficially in-sighted in some empericall Physick, do hurt themselves, by being their own Physitians.

So in the state of the spirituall man, many do overthrow their spirituall health, by presuming to be their own Divines, and trusting too much to their own skill.

Therefore it is wisedome for the flock to be directed, [Ʋse.] espe∣cially in the service of God by their Pastours, and to hear his voyce, let Habbakuk teach Israel how to pray.

And for us howsoever the spirit of contradiction, which likes nothing long, have laboured long to disgrace our pub∣lique Service, yet because many faithfull and godly Pastours of the Church have zealously joyned their united forces of piety and charity to compose this book, and the approbation and authority both of Church and Common-wealth hath commanded it to the use of our Congregations, and the ma∣lignity of all the times since hath not been able to remove it, let us embrace it, and use it as Gods ordinance, sealed with the seal, the double seal both of prescription of time, and good successe in the use of this Church of England.

2 He putteth this prayer into verse, and maketh a song of it, and fitteth it to be sung by the Church with an instrument of Musick, for so the last verse of the Chapter directeth it to the chief Singer on my stringed instruments.

This manner of praising God is ancient, and of much use in the Church.

Mr. Beza hath taken the paines to collect fourteen songs, eleven out of the old Testament, and three out of the new, which he hath interpreted by way of Paraphrase, and hath annexed them to his Paraphrase of the book of Davids Psalmes, and they are translated into English.

I shall not lose my labour nor you your time, to shew you where you may finde them.

Exod. 1.15. The song that Moses taught Israel to sing to the praise of God for their deliverance from Pharoah and his

armies, which is of such excellency, being a type of the deliverance of the Church, from the adversary power of the world, and the tyranny of the beast; that there is mention of it in the Revelation.* 1.11 And they sung the song of Moses the servant of God.

Deut. 2.32. When Moses drew neer his end he maketh a Propheticall song for the use of the people, both to comme∣morate Gods mercies to them, to lay open the judgements of God against them, to chide their rebellions, and to comfort them with types of grace in the revelation of the Messiah. And promising them the gift of the spirit of repentance to returne them into the favour of their God.

• 3 The triumphant song of Deborah and Barak,* 1.12 after the victory of Jabin, King of the Cananites.
• 4 1 Sam. 2.1. the song of Hannah, the Mother of Samuel, in thanksgiving, for the blessing of her fruitfulnesse, con∣teining in it both thanksgiving, doctrine, and prophecy.
• 5 2 Sam. 1.19. the elegie of David, bewailing the death of Saul and Jonathan.
• 6 2 Sam. 7.18. A song of David in thanksgiving to God, af∣ter Nathan the Prophet had from God told him, that the Messiah should be the Sonne of David.
• 7 Isaiah 5. Conteining the rebuke of the people, which is a Satyricall Psalme.
• 8 Isaiah 26.1. the song of the Church conteining consola∣tion and prophecy.
• 9 The song of Hezekiah, when God comforted his sickness with promise of recovery. Isaiah 38.
• 10 The song of Jonah in the belly of the Whale.
• 11 Is this song of Habbakkuk

In the New testament we haue three.

• The song of the blessed Virgine: Magnificat.
• The song of Zechariah: called Benedictus.
• The song of Simeon: Nunc dimittis.

Besides frequent mentions of singing to instruments upon several occasions, where the songs themselves are not recorded.

From whence I gather these two observations.

• 1 That Poetry is ancient, and hath been of use in the Church of God, and in Gods service and worship, for these were the Anthems of the Church in former times.
• 2 That Church-musique hath had the same honour, both of reverend antiquity and holy use.

The first point concerning the ancient, laudable, and holy use of Meeters, which we call Poetry, so continued through the whole course of the Bible, as you have heard, doth shew that God requireth of us in his worship, not only plain faith∣fulnesse, soundly and sincerely to expresse our selves in his ser∣vice: but he requireth also that we shew all our learning, wit, and art in our compositions, according to the strict lawes of a Verse: those were the Ballads of former times.

And though vaine, obscene, wanton, lying rithmes, now printed, do carry the name of Ballads wholly, yet holy songs have been so called, if you look in your old Church Bibles, that were first printed in English, you shall finde the Song of Solomon or the Canticles called Solomons Ballad, or the Ballad of Ballads. The reasons why God desired and delighted in this form of worship.

• 1 Because this gift of holy Poetry is of and from himself, he is the Authour of it, and the sweet Singer of Israel learned it of him, to honour him in Hymnes, therefore the Apostle calleth them spirituall songs, that is inspired by the Holy Ghost; & it is just that those spirituall graces, which derive their being from him, should be consecrated in their use to him. And this is cleer, that there is no poetry so ancient as the holy Hymns of the Church.
• 2 St Augustine, in his preface to the Psalmes, saith. Spiritus sanctus videns obluctantem ad virtutis viam humani ge∣neris animam, & ad delectationes hujus vitae inclinari delectabili∣bus modulii Cantilenae vim suae doctrinae permiscuit, ut dum sva∣vitate Carmine mulcetur auditus divini sermonis pariter utilitas inseratur.

He saith, he hath observed that both yong children, and

those of more yeares, who have at Church given no heed to the reading of the Prophets and Apostles, have been so taken with the delight of the Psalmes, that they have learned to sing them at home, and upon the way, which also brought forth good effects in them, by the power of that good Spirit which endited them; quia miscuit utile dulci.

St Augnstiue resembleth the wisedome of God herein to the art of the Physitian, who gives his patient things whole∣some, but not very tastfull in some sweet sirrups, or liquours, which may convey it without distast into the body.

3 This expressure of the zeal of Gods glory in verse, be∣ing the labour of the brain, the marrow of wit, the earnest wrestling of the soul striving to glorifie God, as David saith, With the best member, that we have, doth best present the inward man, the hid man of the heart, as St. Peter calleth it, to Almighty God.

The Apostle biddeth us to affect the best gifts. They that do only read a Psalme, or a Prayer in a book, have done little, but they that love the dead letter, an enlightened understan∣ding, and sanctified affections, they pray and praise God.

They that wisely compose their own meditations, and ex∣expresse their own hearts in their own words, holy hearts in holy words, do mount a degree higher.

But they that honour God with art and nature, observing the lawes of time, number, and measure; as Bernard saith, they have Eruditam mentem, a learned mind, and they are come, ad provectam aetatem, to a ripe age.

Solomon excelled in this kinde, whose Nuptiall Hymne is called worthily Canticum Canticorum. It is a good observation of St. Bernard, that the Proverbs of Solomon, which is Discipli∣na morum, the discipline of manners, and Ecclesiastes which is Disciplina amorum, the discipline of loves, the one correcting our vain love of our selves, the other of the world, must go first, and then our understanding and affections will be fitted to make such Verses.

4 This kind of honouring God in Ditties and Hymnes, doth please God in the Church, because even such of the lear∣ned

Heathen, who had no other light but the light of nature, have yet in this kind honoured the unknown God.

Therefore Lactantius writing to the Heathen to bring them to the knowledge of the true God, proveth the Divinity by the very testimonies of their Poets, who in Poeticall raptures have given testimony to this truth.

1 He nameth the most ancient of Poets that we do read a∣mongst the heathen;* 1.13 Orpheus, who lived about the time when Thola judged Israel.

He did celebrate the honour of one God, whom he called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quod ante ipsum nihil sit genitum, sed ab ipso sint cun∣cta generata. He spake also of the immortality of the sonnes of this god.

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

As Lactantius saith, he could not rest in Jupiter, seeing he heard Saturn was his father, nor in Saturn, who was said to be the sonne of the heaven, nor in the heaven, which was but a part of the world, & eguit authore: and wanted an authour.

Haec illum ratio perduxit ad primo genitum illum deum, cui assignat & tribuit principatum: this brought him to the first be∣gotten god, to whom he assigned primacy, he passeth over Homer and Hesiod, as finding nothing in them: but Virgil, who lived about the time of Christ, and excelled in Poeticall in∣vention, hath much honoured God in his Verses, according to the Light that shined on him.

I need not follow Lactantius any further, having in him o∣vertaken the point which I have delivered, that seeing God hath had honour from Poetry amongst the heathen, much more in his Church let him be so honoured.

St. Paul hath transplanted some of those flowers of Poetry,* 1.14 which grew in the gardens of the heathen into his own holy Epistles.

From Menander the poet he took that excellent saying, that evill words doe corrupt good manners,* 1.15 and he took it out of a wanton Comoedy called Thais.

From Epimenides they took that imputation on them of Candie.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Now since God had honour from heathen Poets, much more is he honoured within the Church, by those ravished spirits, within a lofty strain, sound out his prayses, or their own sorrowes, and wants.

5 This kind of writing as it is most delectable, so it is most hard and difficult of all others, the strict laws of Verse; exacting choice of words to take their places in there measure, and the inspired wit affecting such sublimity and svavity of matter and order, as is often involved in tropes and figura∣tive, and parabolicall Phrases; so that all readers of holy Scripture, finde the poeticall parts of the Bible exceeding difficult, more then the historicall and morall.

Now, where most cost is bestowed of search, to finde out the meaning of the holy ghost, and most delight is reaped, it being found, that doth tarry by us better, and we hold it with strongest retention. This pleaseth God well, that we hide his word in our hearts, that we do not runne it out in a leake.

This doctrine of the holy use of Poetry in the worship and service of God serveth, [Ʋse.]

1 To stir us up to affect the best gifts of all in Gods wor∣ship: if there be any way more excellent then others, to use that in our prayers, and thanksgivings, and prayses of our God.

I remember what David said to Araunah, the Jebusite, when he offered to give him his threshing floore to erect an altar upon it for God.

I will not offer a burnt Offering to the Lord my God,* 1.16 of that which cost me nothing.

Let it cost us the highest straine of our invention, the low∣dest extension of the voice, the earnestest intention of the heart, we have nothing good enough for him, all we have is of him, let it be all for him, and for the advancement of his glory.

2 Seeing this kind of exercise of Hymns and Psalmes hath been by Gods holy Servants consecrated to the worship of God, let us bestow our wit and inventions that way, not in de∣vising

Satyres to gird and lash our Brethren; not in amorous and wanton evaporations of our lustfull affections; not in base flattery of the corrupt times, and soothing of ungodly persons, not in broaching and venting uselesse fictions, the scumme and froth of idle and unsanctified brains, but let our wits and pens be exercised in glorifying of our God, and our readings rather bestowed in the Psalmes and Hymns of holy Scripture, then in the vain and artlesse, dull and brainlesse Ballads and Poems, which fly abroad amongst us, and devoure precious time, which should be better spent, and transport affections which should bend their strength to Gods service.

2 I consider that this song of Habakkuk was directed to the Musician, to be fitted to the stringed instruments, so to be, not onely sung, but played in the meetings of the Church: from whence I collect.

That Church-musique hath the honour of antiquity, and of holy use also.

I need not prove this out of the old Testament, for the ex∣amples grow so thick there, that he hath read little in the Old Testament, that hath not informed himselfe of the Churches use and practise therein.

We have Myriams consort. Exod. 15.20. There were Tim∣brels and Dances, all the women came out after them.

We have Jephthaes Daughters consort,* 1.17 meeting her victorious Father with Timbrels and Dances.

We have Davids full example in the Tabernable: Solomons constitution, for the full Musique of the Temple.

If any object, that these be those old things, which are done away, but now all things are made new, those were but sha∣dows and ceremonies serving onely for those times, but now antiquate and abolisht.

Let me tell them, that in the time of the Gospell, where the Church hath more cause of joy, then ever it had before, we can give no cause to abate any thing of Gods worship.

Who can deny, but that the first tydings of the birth of Christ was proclaimed by an Angell, and the Proclamation was

seconded by a Quire of heavenly Souldiers, even a multitude of them, the whole consort of heaven praising God.

The Anthume which they sung is upon record in the living Book of the Gospell. Gloria in excelsis.* 1.18

But yet the singing and Musick of instruments in the time of the Law were shawdows of things to come, at the coming whereof they must cease, whereof then were they shadows.

It is answered of the inward and spirituall joy of the faith∣full for the coming of the Messiah.* 1.19

Had not then the faithfull before Christ this inward and spirituall joy? and why should we which have it more in the inward man, expresse it lesse in the outward worship.* 1.20 David saith, According to thy name so is thy praise to the ends of the earth.

Christ saith, I have manifested thy name to them that thou ga∣vest me: doth it not follow well, where there is manifestum no∣men; there should be, manifesta laus.

The Church use to prayse God with instruments of Mu∣sick, the Church hath more cause to prayse God since the coming of Christ then before, why should any thing not re∣pealed and forbidden to be used be neglected, to manifest Gods prayse.

Ob. But all things in the Church must be done to edificati∣on, Musick doth not edifie.

Sol. Then was it never of lawfull use in the Church, and David and Solomon did ill to bring it into the Tabernacle, and the Temple, and the Church did as ill to contiune it, if it be without edification.

But if ever it seemed for edification, why not now as well as ever, it is the same God that is now served whom they worshipped, and as Augustine, Tempora variata, sunt fides vna, times vary, but faith is one: how, where and when did Musick loose that honour, that use, in the Church of God?

Ob. But it spendeth time which were much better be∣stowed in hearing the Word of God preached.

Sol. I answer, it was used, when much more was to be done in the Church, then we have now to do, and they thought it not tedious.

They had many Sacrifices to offer, and the time spent in pray∣er, and hearing of the word; yet they use it.

Ob. But popish superstition hath so defiled it, that it is not now fit to receive it in our Christian Churches.

Sol. I finde that our fathers before the coming of Christ were not so squeamish, to like their own holy worship the worse, because Idolaters did use some of their formes of worship; for

Nebuchadnezzar, made a golden image and that was wor∣shipped with all kinde of stil and loud Musick, yet that did not defile the holy worship of the Church.

It is a dangerous rule of religion to menage it by opposition, they are not all opera Diaboli, workes of the Devill; which the devill doth, for you know, that he confest Christ, which many Scribes and Pharisees did not. They that condemne all that po∣pish superstition hath also abused, may want a candle to light them to bed.

I professe sincerly, I cannot see but that the same motives that bgan to bring in Musick into the Church, may hold it there still for any thing that I can see.

• 1 In respect of God, to glorifie him in the best manner that we can by any gifts of art or nature. And Musick being one of them, we see how much it hath decayed, and how much Students in that excellent art have been discouraged from that kind of study since the Church cast out Musick.
• 2 In respect of Gods service, the more pompe and solem∣nity is used, the more glorious is the house of God made and the more differing from our common house of habitation.
• 3 In respect of our selves, we have need to have the help of outward things, to draw us on with delight, to entertain our thoughts with cheerfulnesse, to incite and move our affe∣ctions, to quicken our devotion, and to blow the fire of our zeal, and to relieve our naturall wearinesse in Gods service.

These reasons brought in the song and instruments into the Church, and gloriously was it setled in Solomons time in the temple, according as his Father David had left it in the taber∣nacle,

where he designed to that service men of cunning 288.* 1.21

Ob. But Christ and his Apostles, and the primitive Church, had no such musique in Churches.

Sol. They had no Churches, but in their meetings, they sung Psalmes, so did Christ and his Apostles in the roome where he kept his last Passeover, and in the Emperour Tra∣janes time,* 1.22 which was before the death of St. John. Pliny wri∣teth to the Emperour of the manner of the Christians: this one amongst the rest, that, They did meet together early in the morning, and sung Hymns to their Christ.

But after Religion had found favour with Princes, and be∣gan to appear in peace, then came in Churches, and Church Ornaments, then were Liturgies devised, and used, then were instruments of musique intermixed with the service, and God glorified in all.

St. Aug. Confess. 9. Cap. 6.

Quantum flevi in Hymnis & Canticis svave sonantis Ecclesiae tuae, voces illae influebant auribus meis, & eliquabatur veritas tua in cor meum, & ex ea aestuebat, inde affectus pietatis & currebant lachrymae, & benè mihi erat cum eis.

In the next Chapter, hee tels how the Arrians attempted the taking of Ambrose B. of Millain, whom they accused of heresie, and Justina the Empresse bearing them out in it, they meant him a mischief, he went to the chief Church, and much people followed him, ready to dispatch their holy Bishop, St. Augustine and his Mother were amongst them, and there Aug. saith; Tunc institutum ut Hymni & Psalmi canerentur more ori∣entalium Ecclesiarum ne populus moeroris taedio contabesceret, quod ad hodiernum diem retentum est, &c. The Hymns and Psalmes were ordained to be sung, &c.

Ob. It is a means often to carry away our thoughts more with the tune then with the matter. St. Augustine maketh it one of his Confessions, that he was so transported.

Sol. And may not the same happen in our singing of Psalms? let us not lay our faults to the charge of the Church, what good shall we go about, but we shall finde Satan busie to divert us from it.

Obj. It is costly to maintain Musique in our Churches, and that mony were better bestowed on the poor, and other bet∣ter uses.

Sol. What, better bestowed on the poor then upon God himself: is the cheapest religion the best? they had poor in the time of the Law, and yet that hindered not the magnificence of the Temple, and the Ornaments thereof, and the maintai∣nance of Gods worship, alit pauperes 288. in Templo ut ante. The earth hath not the like glory now to shew, as that of Gods House: And shal Aaron that vvas but for a time be thus glorious, and shall Melchizedeck a Priest for ever vvant ho∣nour.

It is true, that it hath been policy in these later times, to keep the Church lean, and to strip it out of all outward pomp, and to transfer Gods inheritance into the hands of strangers. But remember the great Commandement, Thou must love God above all things; and so doing he shall have the best of all that thou art, the best of all that thou hast.

Our prayer is. Sicut in coelo, as in heaven; and Christ pro∣mises is to the just, that they shal be as the Angels of God in Heaven:* 1.23 there they sing the song of Moses the servant of God, and David saith,

Blessed is the people that can rejoyce in thee:* 1.24 we have more cause to use both voices and instruments in his praise, because he hath redeemed us from Satan, hath made us all Priests of the high God, to offer to him the calves of our lips, and with such sacrifices God is well pleased.

Notes

• * 1.1

  Jam. 4.10. 1 Pet. 5.6.
• * 1.2

  1 Pet. 5.5.
• * 1.3

  1 Ʋse.
• * 1.4

  Psal. 92.
• * 1.5

  2 Doct.
• * 1.6

  3 Doct.
• * 1.7

  numb. 6.23. &c.
• * 1.8

  2 Chron. 29.3••.
• * 1.9

  2 Chron. 20.21.
• * 1.10

  4 Doct.
• * 1.11

  Rev. 15 3.
• * 1.12

  Judg. 5.
• * 1.13

  De falsa relig. 1.1. Jude 23.
• * 1.14

  1 Cor. 15.33.
• * 1.15

  Acts 17.28
• * 1.16

  2 Sam. 24.24.
• * 1.17

  Judg. 11.34.
• * 1.18

  Luke 2.14 Ob.
• * 1.19

  Sol.
• * 1.20

  Ps. 48.10.
• * 1.21

  1 Chrom. 25.7.
• * 1.22

  Mat. 26.30
• * 1.23

  Reve. 15.3.
• * 1.24

  Psa. 89.15.