Ekthesis pisteōs, or, An exposition of the Apostles Creed delivered in several sermons by William Nicholson ...

4. We wept when we remembred thee O Zion.

Listen I pray. You may hear the deepest strings of the Prophets Harp, like the Bases of a Theorbo humming yet in your ear, O Zion. Heark again, and it may seem to your sense the double Aire of a Sackbut or Organ holding out, O Zion. Thus it sounds in my ears still. And me thinks, I behold all the pious Jews sitting round about those waters weeping, and groaning, and ecchoing back with a mournfull voice, O Zion. Let us then examine a little, what was in Zi••n more than in any other place.

Zion was first a Fort of the Jebusites; this King David took from them, and therein erected a strong hold; and Sol••mon after built the Temple. So that it was Sedes Regni & Sacrarij, the seat of the Kingdom and Sanctuary. Who then can blame their tears, when they thought of the ruine of their King∣dom and Religion! Their Laws with Zion were made void, their Govern∣ment overthrown, their Temple consum'd with fire, their holy vessels pro∣phan'd, the Ark of God was taken, their Priests slain with the sword, their Sacrifices ceased, their new Moons and Sabboths polluted, the Tables broken, the Records of God the Scriptures cancell'd. Cruelty, Sacriledge, Impiety, Oppression had spared nor fanis nor profanis: All that was in the Church, all that was without it, that could be dear and precious unto them, was made a prey to the great Assyrian Monarch.

Fair possessions, and much wealth they no question lost in this fatal over∣throw of their City and Countrey. But we read not a word of complaint for these: that which fil'd their hearts with sorrow, and their eyes with tears, was the ruine of Zion. For this place as it was the foundation of their peace and welfare, so it was the burden of their lamentable threne.

Zion is a Type of the Catholick Church, of which every National is a mem∣ber; and the ruine of this draws with it the tuine of any Common-wealth; though then that be deplored, yet let the ruine of this, of Zion, be lamen••∣ed with a fountain of tears, because with Zions fall, all the outward means of our salvation are removed from Gods people.

Pardon and remission of sin all men stand in need of. To that end God or∣dained the propitiatory Sacrifices to be in Zion; Priests to offer these in Zion; Aaron and his sons to take their Censers and step in, and make an atonement in Zion, to blow the Trumpet, to sanctifie a fast, to call a solemn Assembly in Zion; in a word, to weep betwix•• the Porch and the Altar, and say, Spare thy people, O Lord, and give not thy heritage to reproach. To the same end hath Christ now ordained the preaching of his Word, the Sacraments, the Keys, and Ministers to be Embassadours of peace. Now how shall we have this pardon made known, tendered to us and sealed, if Zion be brought to ruine!

Our necessities are great and urgent, and there is no way to have them sup∣plyed but by petition. This poured forth in the Closet will do well: But yet this is not domus orationis, the house of Prayer. The place which God hath chosen for all flesh to that purpose is the Temple; thither the Tribes went up, there they offered their prayers, there God promised to hear. It was in the house of the Lord that Hezekiah spread Senacheribs letter, and upon it he re∣ceived

a gracious answer. Prayer wants much of the force being single, which it will have being united; many hearts and votes being joyned, do as it were combine and conspire to pierce the Clouds, and offer a sacred violence to the throne of grace. And where can supplicants unite, where combine, how con∣spire to wrastle with God, if the walls of Zion be demolished and razed? Again, mens receipts are many, gifts bestowed upon the Church, upon the Nation, for which the Father of all good gifts expects his Tribute of thanks, and where shall the receivers meet to pay their due, if Zion lie in the dust?

In private no question these religious Jews did all this at Babylon; they meditated, they read, they pray'd, they praised God. But all this would not give them content; the songs of Zion they desired to sing in Zion, or else they thought that all would not succeed well with them. And this ap∣pears in this, that when after the Commission was extant to rebuild the Temple, they laid the foundation with so much joy and gladness. Thither, when the first Temple stood, they were wont to go up with a pipe, there they burnt In∣cense, there th••y kept their solemn Feasts, there they rejoyced before the Lord, so that till that day came again, resolved they were to sit down and weep. The memory of Zion was bitter unto them, because they could not serve God in Zion.

I desire your patience, that I may proceed one step farther. With a fained breath to say, Laus Deo, is but cold satisfaction; this rent is best paid, when men make his praise to be glorious. The glory of all things is, that, in which their highest perfection doth consist; and the glory of God the highest eminency, whereby he is above all things in power, in knowledge, in holinesse, in mer∣cy, in justice, in eternal being. God is then glorified by us, when such his Excellency, and Eminency is with due admiration set forth with heart and tongue; Which is necessary, not in respect of God, for he knows what we can or will say, before we speak; but in respect of men, that if it were an act of justice, as that upon Pharaoh in the red Sea, that others may hear and fear, and do no more so wickedly: if of mercy and deliverance, his children may with the more confidence rely upon him.

The Israelites (I mean while they were the Israel of God) were no mutes; they did dicere, & bene dicere, speak, and speak well of him, their talking was of his Truth, and his Salvation; and least their tongues should be any way defective, they sang to. To which purpose they had their Mizmor, Tehilla••, and Schir, answerable to which three we have Psalms, and Hymns, and Spi∣ritual Songs. And to make all sure, that it should be Gloria in altissimis, when they thought their voice could not reach high enough, nor the tongue not be loud enough, they brought into the Temple, Cornets, Trumpets, Harps, ten string'd Instruments, loud Cymbals and Organs, that so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every thing that hath breath, might praise the Lord. This is at the fourth verse of this Psalm called the Lords Songs. And the Babylonians it seems, having only heard of it, desired much to hear it. And little intreaty had serv'd their turns, had they been at Zion; but poor souls being in captivity they could not sing them with any comfort, therefore they hang'd up their Harps. But when once God should turn again the Captivity of Zion, then they vowed, that their right hand should not forget her cunning, Jerusalem should be remembred in their mirth: No man need to intreat them to it.

—Ʋltro longa cur veste sacerdos Argutis citharam digitis pulsaret eburnam!

It is our fate to have liv'd in an age of discords, Men having such inharmo∣nious

souls, that the melody of Zion sounds worse in their ears than the hoarse noats of the croaking Ravens. The musick of Harps, Viols, Organs, Voi∣ces, and lowder Instruments, used in the service of God; is as pleasing in their heavy ears, as the braying of an Arcadian beast. Beyond a plain Psalm (which some will not allow neither) to sing praise, is in their judgement a Popish, a Superstitious, an unlawful custom. And would not this bring a sad thought of the waters of Babylon? cause a man to sit down there and weep when he remembers thee O Zion! Thee O Zion, in which the Lords songs were wont to be sung with sweetest voices, and Instruments of David! Thee O Zi∣on in which Te Deum laudamus, Maries Magnificat, & Zacharies Benedictus, and the Angels Glory to God on high, did make a strange impression on an humble, faithful, thanful, fervent heart, and sometimes fetch tears from the eye of a contrite spirit! And that there was no error in this, shall appear by these solid Reasons.

1. To scare us from this heavenly melody, with the formidable Mormo of Roman Superstition, and will-worship, as if we were yet children in Scrip∣ture, in Antiquity, in Reason, is an over confident attempt; Non obtusa adeo gestamus pectora. For what is there Popery, Superstition, Will-worship practi∣sed in heaven? There St. Chrysostome doubts not to affirm, that the Angels sing all the Hymns with us; that it is little better than fury to throw this piece of heaven out of the Church. Or grant, that in the Revelation (where there is so often mention made of this heavenly musick) the Church below on earth is to be understood, then the Argument is stronger. For then it will follow undeniably, that it may be done here. Be it Heaven or Earth, we find the four living Creatures, and the twenty four Elders falling down, having Harps in their hands, &c. And they who had gotten the victory, with their Harps of God harping with their Harps, and singing the song of Moses, and of the Lamb, Rev. 14.2. and 15.3.

What were the Jews before Christ, Popish and Superstitious! and yet they had all variety of Instruments, and that in the Temple. 'Tis but in vain to tell us that this was a Legal Ceremony, since we read not a word of it in Mo∣ses. Brought it was in by David, by Asaph, by others. Say they were Pro∣phets; yet what Prophet ever ordained aery thing in Gods service which was unlawfull? The truth is, it was Religious prudence from whence it had its rise; and the reasons which perswaded them to make use of it in Gods service, are as pregnant yet for the continuance.

1. The first was to express their joy. Is any man merry, saith St. James, Let him sing Psalms. In heaven there is nothing but rejoycing, there is no∣thing but singing, and that the Instrument be not condemned, it was the Harp too. Since therefore we have our times of joy as they had, we may have our song and Harp to express our joy as well as they had.

2. Again this was done to Edifie. Men I conceive are then most edified in Religious worship, when their affections are ordered as becomes pious and de∣vout men. Now there is not any thing of more power than is a musical harmony, whether by Instrument or voice to bring a composed temper to a discomposed soul: to quicken a heavy spirit, to allay that which is too eager; to mollifie and soften a hard heart, to stay and settle a desperate: In a word, not any so forcible to draw forth tears of devotion, if the heart be such as can yield them. Six noats being curiously varied and carried from the ear to the spi∣ritual faculties of the soul, are able to move and quiet, to raise and moderate all affections:

And with Divisions of a choice divise, The hearers soul out by his ears entise.

And can there then be any art of more use in Divine Worship, in which the mind ought to be sometimes enclined to heaviness, sometimes raised to a spiritual extasie of joy, sometimes to a holy zeal and indignation, ever carried with such affections as is suitable to the present occasion! Men therefore may speak their pleasure, but let reason be heard, and then the songs of Zion will much edifie: If not the understanding, because, say they, these teach not, yet the affections very much, which are the prime wheeles in this work. And he that doubts it, let him remember Elisha's passion allay∣ed by a Minstrel, and Sauls madnesse calmed by Davids Harp.

3. And yet I do not grant, nor dare not say that Musick doth not teach. For are there not good instructions in Psalms? not many profitable lessons in Anthyms? which yet by the sweetness of melody find the easier entrance, and the longer entertainment. Hear the judgement of the great Basil. When the holy Spirit saw that mankind is unto vertue hardly drawn, but is propense to what delights, it pleased the wisdom of the same Spirit to borrow from melody that pleasure, which being mingled with the heavenly Mysteries, might by the soft and smooth touch of the ear conveigh as it were by stealth the treasure of good things into the mind. To this purpose were those h••r∣monious tunes of Psalmes devised for us, that they who are yet in knowledge but Babes, might when they think they sing, learn. Oh the wise concep∣tions of that heavenly teacher, which hath by his skill found out a way, that doing those things wherein we delight, we may also learn that wherein we may profit.

4. This the lesson that may be learned from the Ditty: Now from the sweet co••sent and agreement of these voices and Instruments, Christians may learn to agree better. One Viol or Harp out of tune, abates the sym∣phony of the rest; and one jarring Christian mars the musick of the whole Church. Oh how melodious was the praise of God, when it came from men of one heart, and and one mind, as pleasing then, as is to us the Symphony of well tuned Instruments! and ever since these were laid aside, we never were in tune. It were then worth labour to call for them again, and hearken to one of the songs of Zion expressed on them; say it were the 133. Psalm, O quam bonum & quam jucundum, and by it to learn to come in tune again; thus the fuges and divisions would be sweetned; and as in musick the falling from a dis∣cord to a cord strangely ravisheth the ear: so all these disagreements in affecti∣ons might perhaps knit and please best after many dislikes. This the God of Unity and Concord grant, who loves not any odious and continued discords in his service.

Upon these Reasons the Primitive Christians sang their praises to God. In Pontus and Bithynia, Pliny tells us, that all which could be laid to their charge was, that Antilucanis coetibus, before day they met to prase, One Jesus with Hymns as God, secum invicem, quire-wise. In Nitria Philo and Palla∣dius deliver, that they were accustomed in their Temples with Hymns and Psalms to honour the Divine Majesty, sometime exalting their voices toge∣ther, and sometime one part answering the other, wherein twas thought they swerved not much from the pattern of Moses and Miriam. At Antio••h near the Apostles time Ignatius began it: Flavianus and Diodorus continued it. And among the Grecians Basil having brought it into his Church of Neo∣cesarea, to avoid any thoughts of singularity and novelty, pleads for his war∣rant the practice of the Churches of Egypt, Lybia, Theb s, Palest••na, the

Arabians, Phenicians, Syrians, Mesopotamians, amongst them the custom was such, to give power to one call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Chaun∣ter you may name him, to begin the Anthymn, and then the whole Quire came in, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in variety and des∣cant of singing Psalms they spent the night.

These were the songs of Zion which our Fathers used, and it is, and ought to be our grief, that they are not heard to this day. Licet irrideat, si quis vult, plus apud me valebit vara ••ntio, quam vulgi opinio. I will sit down and weep to be deprived of that harmony, with which the Angels and Sai••ts are delight∣ed, which so many Christian Churches have received, so many ages kept on foot; that which entunes the affections; that which teacheth so many good lessons; fills the mind with comfort and heavenly delight; teacheth us to be of one heart, one mind, and makes the praise of God to be glorious; and which is more, so fitly accords with the Apostles Exhortation, Speak to your selves with Psalmes, and Hymnes, and spiritual Songs, making melody and singing to the Lord in your hearts, which should not be, me thinks, so lightly thrown aside. A grief it should be rather to think it should be so; and with these poor Jews mourn you ought, that we are forced to hang up our Harps.

Notes

• 2 Sam. 5.7. 2 Chron. 3.1.
• Levit. Chap. 1. Chap. 2. Chap. 3.
• Joel 2.17.
• Luk. 19.46. Isa. 56.7. Psal. 122.4. 1 King. 8 30. 2 King. 19.14.
• Ezra 3.10, 11.
• Isa. 30.29. Deut. 15.
• Psal. 148.1. Psal. 66.2.
• Deut. 13.11. and 17.13.
• Psal. 71.24.
• Col. 3.17.
• Psal. 150.
• Verse 6.
• Psal. 126.1.
• Rev. 5.5.
• 2 Chro. 29.25, 26.
• Jac. 5.13.
• Rev. 14.2.
• Dubartas.
• 2 King. 3.15. 1 Sam. 16.16.
• Basil in Psal.
• Tertul. Apol.
• Philo Pallad.
• Basil. ad Neocaes.
• Cicero Paradox
• Col. 3.16.