Section 1092
II. I shall endeavor to prove, that this ordinance of singing does not belong to the ceremonial law or was confined to the Old Testament dispensation
But is a part of natural religion, and moral worship, perpetually binding on all mankind, and so to be performed by believers in a spiritual and evangelic manner, under the gospel dispensation. And,
1. It will appear, from the practice of the Heathens, that it was a part of natural and moral worship, who, though greatly in the dark, both about the object and manner of worship, yet, by the dim light of nature, groped after the knowledge of both, if haply they might find them; and as by this dim light they were directed to pray to a superior Being when in distress, as Jonah’s mariners did; so, by the same light, they were directed to sing praises to him when they received mercies, prayer and singing, being alike parts of natural religion and moral worship. So that though the Gentiles had no positive laws nor scheme of revelation to guide them in the worship of God, yet, in some instances, did, by nature, the things contained in the law; which shew the work of the law written on their hearts. I will just produce some few instances respecting the present case. Clemens Alexandrinus intimates, that one part of the religious worship of the Egyptians, consisted of hymns to their gods; his words are these; “First a singer goes before, bringing forth some one thing of the symbols of music; and they say, that he ought to take two books out of those of Hermes, the one containing the hymns of the gods, the other, the method of a royal life.” And a little after, he adds; “There are ten things which are suitable to the honor of their gods, and contain the Egyptian religion as sacrifices, first fruits, hymns, prayers, shows, feasts, and such like things.” This is confirmed by Porphyry, who says that the Egyptians devote “the day to the worship of their gods; in which, three or four times, viz. morning and evening, noon and sun-setting, they sing hymns unto them: The same Porphyry says, concerning the Indians, that “they spend the greatest part of the day and night in prayers and hymns to the gods:” And moreover, that when they commit their bodies to the flames, that they may, in the purest manner, separate the soul from the body, they sing an hymn, and die”. And, in another place, explaining that symbol of Pythagoras, “That drink offerings are to be poured out to the gods, by the ear of the cups; by this, says he, is intimated, that we ought to honor the gods, and sing hymns to them with music, for this goes through the ears.”
Very remarkable is a passage of Arrianus, the stoic philosopher; “If, says he, we are intelligent creatures, what else should we do, both in public and private, than to sing an hymn to the Deity, to speak well of him, and give thanks unto him? Should we nor, whether digging or plowing, or eating, sing an hymn to God? Great is God, who has given us there instruments, by which we till the earth. Great is God, that has given us hands, a faculty of swallowing, and a belly; that we secretly grow and increase, and that, whilst we sleep, we breath; each of there things ought to be taken notice of in an hymn: But the greatest and most divine hymn we ought to sing is, that he has given us a reasonable faculty of using these things in a right way: What shall I say, since many of you are blind? ought not some one to fill up this place, and give our an hymn to God for you all?—If I was a nightingale, I would do as a nightingale; and is a swan, as a swan; but since I am a rational creature, I ought to praise God; this is my work; this I will do; nor will I desert the station to the utmost of my power; and I exhort you to the self same song.” And, in another place he says, “This is my work whilst I live, to sing an hymn to God; both by myself, and before one or many.” Much of this language would well become the mouth of a Christian. It is observed concerning the muses, that they were chiefly employed about the hymns and worship of the gods, and that Come of them had their names from thence, as Mespomene, Terpsichore, and Polymnia; and that Homer got so much credit, admiration, and applause as he did, was owing, among other things, to the hymns which he composed for the gods; and there is still extant, among his works, an hymn to Apollo. Moreover, formerly rewards were proposed in the Pythian games, for such who best sung an hymn to the God. And Julian the emperor, takes notice of many excellent hymns of the gods, which he advises to learn, as being of great use in the knowledge of things sacred; most of which, he says, were composed by the gods; some few by men inspired by a divine spirit. From there, and other instances which might be produced, we may conclude, that the Gentiles wore obliged, by the law of nature, to this part of worship, and, by the light of nature, were directed to it; and consequently that it is a part of natural religion and moral worship. Moreover,
2. It is evident, that the people of God sung .longs of praise to him before the law was given by Moses. When the Lord so remarkably appeared for the children of Israel, by delivering them our of the hands of the Egyptians, and carrying them safely through the Red Sea, though their enemies were drowned in it; Then sang Moses and the children of Israel this song, unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea, etc. Miriam and the Israelitish women, sung the time. This is the first long the scriptures make mention of; though, the Jews say, Adam sung one before. Now, by what law did the Israelites sing this song? it could nor be by the Levitical law; for that system of laws was not as yet given to that people and when that body of laws was delivered to them, we do nor find that singing of God’s praises was any part of it; it is not to be met with in the whole body of Jewish laws, given out by Moses; why then should it be reckoned of ceremonious institution, or a part of worship peculiar to the Old Testament? Nor was it by any positive law, or according to any part of external revelation God had made to the sons of men, the children of Israel sung; for no such positive law was extant, or any such revelation made, as we know of. It remains then, that in doing this, they acted according to the dictates of their consciences, and the examples which might have been before them, by which they were influenced, as to cry to the Lord when in distress, so to sing his praises when they were delivered.
3. It may easily be observed, that when psalmody was in the most flourishing condition among the Israelites; under the direction and influence of David their king, the sweet Psalmist of Israel, it was not confined to that people; but all nations of the earth were called upon, and exhorted to sing the praises of God, even by the Psalmist himself; Make a joyful noise unto God, all ye lands, Hebrews all the earth, sing forth the honor his name; make his praise glorious. Let the people praise thee, O God, let all the people praise thee. O let the nations be glad and sing for joy; for thou shalt judge the people righteously, and govern the nations upon earth. Selah. O sing unto the Lord a new song; sing unto the Lord all the earth, sing unto the Lord; bless his name, shew forth his salvation from day to day (Psalm 66:1, 2; 67:3, 4; 96:1, 2). Now if singing was not a part of moral worship, but of a ceremonious kind, and peculiar to the Old Testament dispensation, the nations of the earth would have had no concern in it; it would not have been obligatory upon them, but proper only to the Israelites, to whom alone pertaineth the giving of the law and the service of God.
4. Nothing is more manifest, than that when ceremonial worship was in its greatest glory, and legal sacrifices in highest esteem, that singing of psalms and spiritual longs was preferred unto them, as being more acceptable to God; I will praise the name of God with a song, and will magnify him with thanksgiving, says David; This also shall please the Lord better than an ox or bullock, that hath horns and hoofs (Psalm 69:30, 31). Now can any other reason of this difference be given, than that the sacrifice of an ox or bullock was of ceremonial. institution; whereas, praising God was a part of moral worship, which might be performed in a spiritual and evangelic manner.
5. When the ceremonial law, with all its instituted rites, was abolished, this duty of singing, remained in full force. The Apostle Paul, in his epistles written to the churches at Ephesus and Colosse, declares in the one, that the middle wall of partition, between Jew and Gentile, was broken down: Meaning the ceremonial law, and that which was the cause of enmity between both; even the law of commandments, contained in ordinances, was abolished (Ephesians 2:14, 15). And in the other; says, Let no man judge you in meat or in drink, or in respect of an holy day, or the new moon, or of the sabbath day, , which are a shadow of things to come, but the body is of Christ (Colossians 2:16, 17); and yet, in both (Ephesians 5:19; Colossians 3:16), exhorts them to sing psalms, hymns, and spiritual songs. Now it is not reasonable to suppose, that the same Apostle, in the same epistles, written to the same persons, should declare them disengaged from some things, and under obligation to regard others, if there equally belonged to the ceremonial law, and were alike peculiar to the Old Testament dispensation.
6. This practice of singing the praises of God, has been performed by creatures who were never subject to the ceremonial law; by whom I mean not the Gentiles, who have been already taken notice of, but the angels, who, though subject to the moral law, so far as their nature and condition will admit of; yet, in no one instance, were ever concerned in ceremonial service. Now these holy and spiritual beings were very early employed in this divine and heavenly work of singing; there morning stars, so called for their brightness and glory, sang together; these Sons of God, by creation, shouted for joy, when the foundations of the earth were fastened, and the corner stone thereof laid (Job 38:6, 7): As they did also when the corner stone of man’s redemption was laid in the incarnation of the Son of God; at which time there was with the angel, a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good will towards men (Luke 2:14); who likewise will join with the saints in Hallelujahs and songs of praise to God, throughout an endless eternity. For,
7. We may say of this duty what the Apostle says of charity (1 Corinthians 13:8, 11) that it never faileth, though prophesies, tongues, and knowledge shall. For, when all ordinances, whether of a moral nature, or of positive institution, shall cease, such as prayer, preaching, baptism, the Lord’s-supper, and the like; this will continue, and be in its greatest glory and perfection. This will be the employment of saints when raised out of their dusty beds, on the resurrection morn, in the power and virtue of the resurrection of their risen Lord. Thy dead men shall live, together with, or as my dead body, shall they arise: Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead (Isaiah 26:19): These having their souls and bodies reunited, shall come to the Zion above, with songs and everlasting joy upon their heads: These shall stand upon the mount with the Lamb, and sing in the height of it, even that new song which no one can learn, but those who are redeemed from the earth, But I proceed,