chal supper with solemn psalms or hymns; they sang six psalms in the night of the passover, when the lamb was eaten; the psalms were cxiii. to cxix., which were called by the Jews the great hallelujah, as Lucas Brugensis, Scaliger, Buxtorf, and others skilled in their customs, do inform us; and it is more than probable, that Christ followed their custom herein, because in all other things he observed their usual passover rites. 2. From the word itself," They sang a hymn." Now, what shall we understand by this, but such a hymn as was usual in that age? If any should report the manner of our assemblies, and should say after such exercises they sang a psalm, without any other description, what can rationally be understood but the psalms in use amongst us? Now, the psalms or hymns then in use were the Psalms of David. 3. The evangelists specify no new hymn made for this purpose, who are wont to mention matters of far less moment and concernment. Grotius indeed is singular, and thinketh that John xvii. was this hymn; but that is a solemn prayer, not in metre or measured words, hath not the style of other hymns and songs; and those words were spoken by Jesus alone, the disciples could not so properly join in them: "These words spake Jesus, and lift up his eyes," &c. (John xvii. 1.)

That hymn which Paul and Silas sang (Acts xxvi. 25), was probably also a Scriptural hymn. Such were used in that age. Certainly it must be such a hymn as both were acquainted with, or else how could they sing it together? If the practice of the apostles may be interpreted by their instructions, the case will be clear. In Col. iii, 16, and Ephes. v. 19, Paul biddeth us 66 speak to one another ψάλμοις κ, ὕμνοις καὶ ὤδαις πνευματικαῖς, in psalms, and hymns, and spiritual songs." Now, these words (which are the known division of David's psalms, and expressly answering to the Hebrew words, Shurim, Tehillim, and Mizmorim, by which his psalms are distinguished and entitled), being so precisely used by the apostle in both places, do plainly point us to the book of Psalms.

2. Scripture psalms not only may be sung, but are fittest to be used in the church, as being indited by an infallible and unerring Spirit, and are of a more diffusive and unlimited concernment, than the private dictates of any particular person or spirit in the church. It is impossible any should be of such a large heart as the penmen of the word, to whom God vouchsafed such a public, high, and infallible conduct; and therefore, their excellent composures and addresses to God, being recorded and consigned to the use of the church for ever, it seemeth a wonderful arrogance and presumption in any to pretend to make better, or that their private and rash effusions will be more edifying. Certainly, if we consult with our own experience, we have little cause to grow weary of David's Psalms; those that pretend to the gift of psalmony, venting such wild, raw, and indigested stuff, belching out revenge and passion, and mingling their private quarrels and interests with the public worship of God. But suppose men of known holiness and ability should be called to this task, and the matters propounded to be sung be good and holy, yet certainly then men are like to suffer loss in their reverence and affection, it being impossible that they should have such absolute assurance and high esteem of persons ordinarily gifted, as of those infallibly assisted. Therefore upon the whole matter, I should pronounce, that so much as an infallible gift doth excel a common gift, so much do Scriptural psalms excel those that are of a private composure.

Thirdly, There are divers other lesser scruples which I shall handle

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briefly. Some will have no singing with the voice at all, because the apostle saith," singing within your hearts." Ay, but the apostle saith there too, "speaking to yourselves." The inward part must not exclude the outward the lively voice doth not only give vent to the affections, but increaseth them. David speaketh often of praising God with his tongue, and with his glory (Psa. cviii. 1), by which he meanéth his tongue; as, My heart is glad, and my glory rejoiceth" (Psa. xvi. 9); it is rendered, "my tongue rejoiceth," Acts ii. 16. Besides all this, the benefit we may convey to others by loud singing; one bird sets all the flock a-chirping. Austin speaketh how much he was moved with the melody and singing of the church at Milan; Quantum flevimus in hymnis et canticis suavisonantis“ Ecclesiæ, &c.

Others will have the psalmist only to sing, and the congregation say Amen, which seemeth to be the fashion in the church of Corinth (1 Cor. xiv. 14, 15). But mark, that singing spoken of there was the fruit of an extraordinary gift, by which they were able to dictate a psalm in any tongue, which gift, being for confirmation, could not be discerned if all should join. I confess this practice was, after the expiration of the age of miracles, kept up in the church, as appeareth by that passage of Tertullian cited before, and among us in our cathedrals, where often one alone chanted, the rest being silent. But yet I should judge, that the most simple performance of this duty is as it is now practised, the whole congregation joining. This is most suitable to the precedents of Scripture, where the duty is spoken of without any relation to that extraordinary gift; as, "Then sang Moses and all Israel this song unto God" (Exod. xv. 1). So it is said, 2 Chron. v. 13, they joined together, &c. So Christ and his apostles sang a hymn, and Paul and Silas joined, &c.

Others scruple the psalms, because they are done in metre and rhyme,a vain cavil. Many learned men, as Gomarus and others, prove, that the Psalms of David were penned in measure, and with musical accents. Certainly, as we read them in our translation, a common ear may discern that they are of a different style and cadency from other Scriptures. So Josephus saith, the Song of Moses was penned in Hebrew hexameter verse. Now, there is no reason but that verse may be done into verse, or such metre with which nations are most accustomed. If the scruple continueth, such may sing the reading psalms, as hath been used in cathedrals, and as Austin reporteth of Athanasius, that he was pronuncianti quam canenti vicinior, that his singing was rather a more deliberate and extended pronunciation.

Some scruple singing as a set and usual ordinance, urging this Scripture which we are now upon; "Is any merry? let him sing psalms:" in which clause the apostle showeth the chiefest season, not the only time of performance. As in the other duty, prayer, it is to be practised at other times besides in affliction, though then it be most needful; so also for singing, it is not only useful when we are merry, that we may turn the course of our affections into a religious channel, but sometimes to beget spiritual mirth, and to divert our sadness. Paul and Silas sang in prison; and the disciples sang a hymn after the Supper of the Lord, though our Lord was presently to suffer, and they were troubled at it, as appeareth John xiv. 1. In that sad hour they sang.

Some scruple singing of Scriptural psalms as set by others, because the

matter doth not suit with their case, but belongeth to other men and other times. I answer, it is a folly to think, that whatever we sing, must expressly suit with our case; you may as well say that whatever we read should so suit. We are to meditate upon the psalm which is sung, that we may receive comfort and hope from it, as from other Scriptures (Rom. xv. 4). I confess there must be always application. Some psalms have direful imprecations. We are not so to sort them to our case, as to wish the like judgments on our private adversaries, but to think of the horrible judgments of God on unbelievers, &c. Other psalms contain sad narratives of the sufferings of the church or of Christ, which, though we sing them, cannot be conceived as remonstrances of our particular case and state to God; but we are to use them as an occasion to awaken meditations on the afflicted state of the church, or the agonies which Christ endured for our sakes. But this scruple is of the less weight, because the psalms do most commonly contain matter of such general and comprehensive concernment, that they readily offer matter to us to present our own case to God.

Some scruple singing with company of whose gracious estate they can have no assurance, rather shrewd presumptions to the contrary. I confess praise is "comely for the upright" (Psa. xxxiii. 1); but yet it is obligatory to all mankind. Wicked men are bound; and you have no reason to discontinue your own acts of obedience, because they are in some sort mindful of theirs. You may as well refuse to hear with them, or pray with them; singing being a part of such kind of worship as is not peculiar to a church as a church; yea, upon this ground the saints may refuse to bless God, because all the creatures join in concert with them; "And all his works praise him" (Psa. cxlv. 10).

Lastly, Some scruple the present translation of the book of Psalms, the metre being so low and flat, and coming so far short of David's original. I confess this is a defect that needeth public redress and reformation; but it is good to make use of present means, though weak, when we have no better; as the martyrs did of the first translations of the Bible, which in many places were faulty and defective. At least it is far more safe to sing the Psalms as now translated, than to join in the raw, passionate, and revengeful eructations of our modern psalmists. Besides, for those that conscientiously and modestly scruple this, the Lord hath provided some help by the more excellent translations of Sands, Rous, Barton, and others. Thus I have showed how many ways the Devil seeketh to divert men from this comfortable ordinance. I confess a psalmodical history would be of great use and profit, and might be easily collected by them that are versed in antiquity; but our leisure and present intendment will not now permit it.

VERSE 14.-Is any sick among you? let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord.

Having given general directions, he descendeth now to particulars, instanceth in one special kind of afflictions, in sickness. 1. He supposeth the case as likely to be frequent among them, "Is any sick among you?" 2. Proposeth the duty, 1. Of the sick Christian, "Let him call for the elders of the church." 2. Of the elders, which is two-fold. (1.) One ordinary and immu

table, "let him pray over him." (2.) The other temporary and suiting with the gifts of those times, "anointing him with oil in the name of the Lord." This Scripture hath occasioned much controversy. Though in this exercise I would mainly pursue what is practical, yet when a matter lieth obvious and fair, like the angel in the way of Balaam, it cannot be avoided without some dispute and discussion. I shall therefore first open the phrases, then clear the controversy, then give you the observable notes.

Is any sick among you?] 'Aodevatıç év vμïv; is any weak, and without strength? so the word signifieth. Sickness is often expressed by this word, do‡ɛvɛis. Matt. x. 8, ǹo≈ɛvnoɛ, he was sick unto death. Phil. ii. 26, 27, in the next verse the apostle changeth the word, the prayer of faith shall save káμvovra, him that laboureth under a disease, we translate "the sick." From this change of the word, the Papists collect that extreme unction is not to be administered but to those that are mortally sick; but Cajetan, a Cardinal of theirs, well replieth, that James doth not say, is any sick unto death? but "is any sick?" It is true, there is somewhat in the change of the word; it showeth that the elders must not be sent for upon every light occasion, as soon as the head or foot acheth (as Serarius scoffeth at our exposition), but in such grievous diseases wherein there is danger and great pain; though it be an abuse of the Papists, to interpret it of extreme danger, and when the body is half carcassed.

Let him call, Ipoσradeσáσw;] the motion coming from them is a call which we cannot withstand.

The elders] The word is of a promiscuous use. Sometimes it is put for our ancestors, and those that lived before us; πρɛσßúrɛρoí, “ the elders obtained a good report" (Heb. xi. 2); that is, the fathers of the Old Testament: so, "the tradition of the elders" (Matt. xv. 2). So it cannot be taken in this place. Sometimes it is put for elders in years and wisdom, "Elder men, and elder women" (1 Tim. v. 1). Aretius saith, such are here understood, any ancient and discreet Christians in the vicinage;* but that is a private opinion without ground: the apostle saith πρεσβυτερές τῆς εκκλησίας, "the elders of the church." Thirdly, then there are elders by office. Now, the term elder is given to all the offices and and administrations in the church, from the apostle to the deacon; apostles, pastors, teachers, ruling brethren, deacons, are all called elders. Principally here is understood, that order of elders who are elsewhere called bishops, whether ruling or teaching elders; chiefly the latter. In sickness we call in the best helps; and it is to be supposed that the best gifts reside in them who are called to teach in the church; and, to add the greater seal to their ministry, and to supply the want of physicians, many of them were endued with the gift of healing. Now mark, he saith plurally, rйç πρeσßuripes, the elders, because (saith Grotius) in those eastern countries, seven elders were usually called to this service. Certainly in the primitive times there was great love in the several churches and societies of the faithful, and many elders would go to one sick man. Some say it is an enallage, let him call the elders of the church; that is one of the elders, as if the speech did imply the order, rather than number; as we say send him to the schools; that is, to some school: so call for physicians; that is, go to men of that rank, &c. This sense is considerable; though I do believe the

* Ætate seniores in quavis vicinia aut societate fidelium. Aret. in locum.

apostle speaketh plurally, because in every church there were many, and as they were associated in all acts of superiority and government, so in all acts of courtesy and charity; and indeed, visiting of the sick is an act of such great skill, I mean to apply ourselves to them for their comfort and salvation, that it should be done with joint consent.

And let them pray over him,] Here is the first duty of the elders; "over him;" that is, for him, say some; but tπ' avrov, doth not easily bear that construction, it either implieth that ancient rite of covering the diseased body with the body of him that prayed, as Elijah did one child (1 Kings xvii. 21), and Elisha another (2 Kings iv. 34), Paul did Eutychus (Acts xx. 10), he went down and fell on Eutychus, praying for life, a rite that expressed much fervency, and a desire that the dying party might as it were partake of his own life; or by prayer over him, he meaneth laying, on of hands on the sick; which was used by the apostle, in cures, see Mark xvi. 16-18. So Paul healed the father of Publius, by laying hands on him; so Cyril on Leviticus; citing this place, instead of that they may pray over him, readeth, ut imponant ei manus, "that they may lay their hands on him." The ceremony had this significancy, they did as it were point at the sick man, and present him to God's pity, as you know present things do the more stir affections, as Christ would not pray for Lazarus till he could pray over him; for when the stone was taken away, and the object was in his sight, then it is said, "Jesus prayed" (John xi. 41).

Anointing him with oil] There is but one place more in the Scriptures, that speaketh of using oil in the healing and cure of diseases; and that is Mark vi. 13, “They cast out many devils, and anointed with oil many that were sick, and healed them." Oil among the Hebrews was a usual symbol of the Divine grace, and so fitly used as a sign of that power and grace of the Spirit which was discovered in miraculous healing: it was an extraordinary sign of an extraordinary and miraculous cure. It was the error of Aretius to think that the apostle meant some medicinal oil: he rendereth it salubria medicamenta non negligant. He was not the first that was in that mistake; Wickliff before him held those oils in Palestine excellent and medicinal, and therefore used. But this, I say, is a mistake; for oil was not used as an instrument, but as a symbol of the cure. The apostle doth not mention what kind of oil it should be; probably oil-olive, as wine is put to signify the wine of the grape, which is the most common. Therefore, by the way, that extreme unction used by the Papists, is but a ridiculous hypocrisy, and carrieth little proportion with this rite; for they require oil-olive mixed with balsam, consecrated by a bishop, who must nine times bow the knee, saying thrice, Ave sanctum oleum; and thrice more, Ave sanctum chrisma; and thrice more, Ave sanctum balsamum. But of this more anon. In the name of the Lord;] That is, either by his authority, calling upon him to operate by his power according to the outward rite; or in his stead; as his ministers; or to his glory, to the honour of Christ signified here in the term Lord, that being his proper appellation as Mediator. All these miracles and cures were wrought in his name: In my name shall they cast out devils" (Mark xvi. 17); so, "In the name of Jesus of Nazareth arise and walk" (Acts iii. 6); and, "His name, through faith n his name, hath made the man strong" (verse 16).

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Having opened the phrases, I come now to open the controversy, whether