ABSTRACT: When the Act of Uniformity (1662) mandated that all English clergy must adhere to the Book of Common Prayer, controversy ensued among the Puritans. Some Puritans, like John Owen and John Bunyan, argued that written prayers in corporate worship violated Scripture and could quench the Spirit. Others, like Richard Baxter, resisted the Act of Uniformity, but still maintained that written prayers could aid Christians’ corporate worship and prevent disorder. Their disagreement reveals how greatly the Puritans prized biblical worship; it also calls Christians today to pray from sincere and engaged hearts, with words shaped by Scripture.

For our ongoing series of feature articles for pastors, leaders, and teachers, we asked Dr. Greg Salazar, Assistant Professor of Historical Theology at Puritan Reformed Theological Seminary, to explore the disagreement among the Puritans on the use of written prayers in corporate worship.

The last seventy years have witnessed a resurgence in interest in the Puritans. Two events in particular have catapulted the Puritans from the dusty pages of history into the center of mainstream Calvinism. The first was the establishing Banner of Truth Trust in 1957 in order to republish the classics of Puritan literature. Then, recent decades have witnessed the emergence of the New Calvinist movement, which finds its historical and theological roots within the Puritan movement. The result is that there are many (myself included) who are zealous to put down the often-repeated stereotype that the Puritans were those who had “the haunting fear that someone, somewhere, may be happy.”1

Some observers of Christianity also have noted how some evangelicals (including those who identify as Reformed) have drifted toward a more liturgical approach to worship.2 In recent years, Christians have desired to understand the Puritans’ view of the use of written prayers in both corporate and private worship. Although many Puritans argued against the Book of Common Prayer’s prescription to use written prayers in corporate worship, some Puritans believed that such a practice was consistent with biblical worship. Moreover, most Puritans — even those who were opposed to the use of written prayers in public worship — believed that it was perfectly legitimate to use written prayers in one’s own private or even family worship.

This article will examine the most important arguments put forward by some of the most influential Puritans — particularly John Owen, John Bunyan, Richard Baxter, and Matthew Henry. It will survey their arguments for and against the use of written prayers in both public and private worship. It will end by exploring four lessons we can learn from studying the Puritans’ perspectives on these important issues.

Persecuted Puritans

In order to grasp why many Puritan divines opposed the use of any set prayers in public worship, it is important to remember the historical context in which the Puritans lived and ministered.3 The Puritan movement began in the early 1560s, when the Protestant Queen Elizabeth I ascended to the throne, following the death of her Catholic sister, Queen Mary I. As a result of this transition, English Puritans were able to return home from Continental Europe (particularly John Calvin’s Geneva), where they had been living in exile to avoid Catholic persecution.

They brought with them newly forged convictions about the nature of biblical — and, in their mind, truly reformed — doctrine, worship, and church polity. They believed the Church of England — with its commitment doctrinally to the Thirty-nine Articles, liturgical set forms of prayer (outlined in the Book of Common Prayer), and episcopal polity — was a “half-reformed” church in need of further reformation along the lines of Calvin’s Geneva. Thus, for the next century, they sought to reform the Church of England. Some pursued these ideals as somewhat-loyal members of the Church of England, while others remained outside the established church and attempted (and often failed) to set up structures alongside it.

While the first eighty years of the Puritan movement saw little success, the 1640s and 1650s were the golden age — insofar as the Puritans’ aspiration of forming a national church on Puritan principles was now within their grasp. However, when Puritanism’s political leader, Oliver Cromwell, died in 1658 and his son Richard took his place as Lord Protector of England, Oliver’s son lacked the charismatic leadership and giftedness of his father. Within two years, Puritans concluded that their vision of a national church would be better executed in the stable soil of a restored monarchy rather than a failing republic. Consequently, the Puritans invited Charles II — son of Charles I, whom they executed in 1649 — out of exile to reinstate the monarchy.

The initial negotiations between parliament and Charles II for a “broadly inclusive” national church that would grant liberty to Puritan consciences around polity and worship looked promising. However, following the failure to reach a consensus on the particular scope and structures of the newly forming church and the election of a new slate of young “Cavalier” Anglicans to parliament in 1661, the political and ecclesiastical tide turned wholly in favor of the Anglicans and against the now-marginalized Puritans.

Now, not only were the Puritans’ hopes for a broadly inclusive national church dashed, but the likelihood of persecution was imminent as the established church handed down a mandate known as the Act of Uniformity (1662). The Act of Uniformity required all ordained English clergy to repudiate their former presbyterian ordination and political allegiances and to submit themselves to reordination by a bishop and to adherence to the liturgical ideals outlined in the Book of Common Prayer, which had had just been revised in a more Anglican direction. Those ministers who failed to conform in writing would lose both their ministerial posts and the livings tied to those posts.4 In the end, over two thousand clergymen in England and Wales failed to conform and were ejected from their pulpits and livings. It was the most significant and systematic persecution of Puritans in their over one-hundred-year history.5

Against Written Prayers in Corporate Worship

Given their conviction that the Church of England was a “half-reformed” church and their experience of persecution by the church they sought to reform, it is not surprising that many Puritan divines opposed the use of any written prayers in public worship. Consider some of the arguments Puritans like John Owen and John Bunyan raised against the practice.

Written prayers violate the regulative principle.

The clearest reason Puritans opposed such prayers is because they believed their use violated the regulative principle for worship — namely, that nothing should be done in corporate worship unless it is prescribed by God’s word.

In one of the most formidable defenses of the regulative principle and his most extended critique on the Church of England, John Owen (1616–1683) argued that his commitment to the regulative principle of worship, and particularly the second commandment, necessitated his opposition to the use of written prayers in public worship.6 Owen argued that they were “a human invention” and an idolatrous violation of the second commandment.7 He even contended that though the apostles were inspired by the Holy Spirit to write Scripture, they were never inspired to write “prescribe[d] forms of prayer, either for the whole church or single persons.”8 Thus, he concludes, if the very apostles were never tasked with this duty, “there is no such especial promise given unto any, this work of composing prayer.”9 Owen’s explanation for why written prayers existed in corporate worship was simple: throughout human history since the fall, man has devised other ways to “worship” God than those prescribed by the Lord himself as “revealed in the Word of God.”10

“The Puritans possessed a vital zeal to worship God according to the prescriptions of Scripture.”

John Bunyan (1628–1688) likewise defended the regulative principle of worship, specifically opposing written prayers because he “did not find” them “commanded in the word of God.”11 Simply put, these Puritans forbade the use of written prayers in corporate worship because the practice was not prescribed in Scripture.

Written prayers are a Catholic and even Old Testament practice.

Second, Puritans believed the use of written prayers in corporate worship was a Catholic and Old Testament practice. For example, both Owen and Bunyan argued that the Church of England’s use of written prayers rendered it guilty of the Catholic Church’s error of worshiping according to human invention.12 Owen went even further to argue that it reduced worship “to the very state and condition wherein they were in Judaism” and therefore was antithetical to Christ’s saving work. For Christ “delivered his disciples from the yoke of Mosaical institutions,” and the very destruction of the temple in Jerusalem by the Romans in AD 70 was a providential indication that a transition had taken place in the worship of God. In short, the Old Testament pattern was literally “buried in the ruins of the city and temple,” making it impossible to worship God in that way.13

Prayer is chiefly inward.

Third, Puritans argued that the Book of Common Prayer could not facilitate what was chiefly an inward, spiritual, sincere engagement of the affections expressed in external words. Following the Act of Uniformity, John Bunyan was imprisoned for his nonconformity and was denied the opportunity to be released from prison because he would not promise to cease preaching according to Puritan principles. Bunyan’s opposition to the use of written prayers in corporate worship was a central point of his trial discussion with authorities, especially Sir John Keeling, which took place seven weeks after his initial imprisonment.

In Bunyan’s Discourse Touching Prayer (1662), published during his imprisonment, he argued that the use of written prayers opposed the very essence of true prayer that was to be “with the spirit and with understanding” (see 1 Corinthians 14:15).14 Citing texts like Jeremiah 29:12–13 and echoing John Calvin and Matthew Henry, Bunyan said, “Prayer is a sincere, sensible, affectionate pouring out of the heart or soul to God . . . for such things as God hath promised, or, according to the Word.”15 When he was asked by Keeling at his imprisonment trial if one could “pray with the spirit, and with understanding” using “the Common Prayer-book,” Bunyan replied that he was convinced “that it is impossible that all the Prayer-Books that men have made in the world should lift up or prepare the heart,” for “it is not the mouth that is the main thing to be looked at in prayer, but whether the heart be so full of affection and earnestness in Prayer with God.” When authorities defended the use of written prayers by arguing that “prayers made by men” “are good to teach, and help men to pray,” Bunyan replied that while “one man may tell another how he should pray,” neither he nor the prayer book could help that man “make his condition known to God” or “stirreth up in our hearts desires to come to God,” since that was the Spirit’s work to assist the believer in prayer (Romans 8:26).16

Indeed, Puritans believed that there was nothing distinctly spiritual about the utterance of specific familiar forms, for true spirituality involved engaging the affections in prayer, for only “then the whole man is engaged.”17 Since an emphasis on the importance of heart religion was a major theme laced throughout all of Puritan theology, it is not surprising that it would be central to their understanding of prayer.

Written prayers quench the Spirit.

Fourth, Bunyan and Owen argued that written prayers not only failed to facilitate true prayer, but quenched the Holy Spirit.18 Owen called written prayers “a stinted form of prayers,” whose “constant and unvaried use . . . may become a great occasion of quenching the Spirit.”19 Likewise, the Welsh Independent preacher Walter Cradock (c. 1606–1659) said that those who require using written prayers in public worship “restrain the Spirit of God in the Saints” as well as in the minister himself. For although a minister would come to the Lord in public prayer burdened to pour “out his soul to the Lord” for his congregation, he was “tied to an old Service Book” requiring him to “read” it until they “grieved the Spirit of God, and dried up” their “spirit[s] as a chip.”20

Ministers lead using Spirit-empowered public prayers.

Finally, Puritans argued that ministers were empowered to lead God’s people in corporate worship by the Spirit, rather than by the written words of man. Owen argued that the use of written prayers actually “render[ed] useless” Christ’s true means for leading in public prayer — namely, his “sending the holy Spirit . . . to enable” the minister to lead the congregation in “Divine Worship.”21 In Owen’s mind, there were two kinds of ministers: those who rightly administered the “holy things in his assemblies” by aid of the Holy Spirit, and those who ministered “by the prescription of a form of words” of men.22 Similarly, Bunyan said that even if ministers “had a thousand Common-Prayer-Books” but lacked the “Spirit,” they would “know not what [they] should pray for as [they] ought,” but would be “like the Sons of Aaron, offering with strange fire” (Levitcus 10:1–2).23 Owen and Bunyan likewise argued that since the Spirit must equip ministers with the ability to pray extemporaneously in public prayer, by extension those who relied on the prayer-book liturgy for public prayer lacked the necessary spiritual gifting from God for ministry.24 Puritans sought to even provide less-competent ministers with tools — like Nathaniel Vincent’s “Directions how to attain unto the gift of prayer and readiness of expression in that duty” — to help them grow in extemporaneous prayer.25

For Written Prayers in Corporate Worship

However, while the above arguments were pervasive throughout the Puritan movement, there were other Puritans — most notably, Richard Baxter (1615–1691) — who were open to using written prayers in corporate worship. While Baxter extolled extemporaneous prayer, understood these arguments against written prayers, and had significant concerns about (and desired to reform) the Book of Common Prayer, he nevertheless believed there were some advantages to using written prayers and, like John Calvin, composed set prayers for use in public worship.26 He even went so far as to compose a Puritan alternative to the Book of Common Prayer, complete with liturgical forms and written prayers drawn principally from Scripture and especially the Lord’s Prayer and the Ten Commandments.27 He drafted it in only two weeks and claimed that he only used the Bible, his biblical concordance, and the Westminster “Assemblies Directory.”28 He hoped that his Reformed Liturgy (as it would be called) might be a substitite prayer book that his fellow moderate Presbyterians and Anglican opponents could both support.29 What follows are some of Baxter’s arguments in favor of the use of written prayers in corporate worship.

Written prayers can prevent disorder and unnecessary repetition.

First, Baxter argued that the use of written prayers in worship could prevent disorder and unnecessary repetition in public prayer. He argued that the public “prayers of many a weak Christian” were so plagued by “disorder and repetitions and unfit expressions” that he preferred that they use written prayers.30 He claimed that other Puritans held the same position, saying that the Westminster Assembly divine Simeon Ashe (1595–1662) “hath often told us, that this was the Mind of the old Nonconformists, and that he hath often heard some weak Ministers so disorderly in Prayer, especially in Baptism and the Lord’s Supper, that he could have wish’d that they would rather use the Common-Prayer.”31

Written prayers can be a subordinate help to the Holy Spirit’s leading.

Second, Baxter argued that the use of written prayers could function as a “help” that was “subordinate to the Spirit’s help.”32 He said that written prayers could help Christians to pray in the same way as “spectacles” help others to see or even “sermon notes” help “weak memories” — even sharing candidly that set “forms are oft a help to me.”33 While he agreed with those who contended that true prayer is from the heart, he argued against those who opposed written prayers on this ground, saying that “it is a great error to think, that the gifts and graces of the holy spirit may not be exercised, if we use the same words, or if they be prescribed.”34

The Lord’s Prayer is a written prayer.

Third, the Puritans were perhaps most open to the use of the Lord’s Prayer in public worship since it was prescribed by Jesus himself as a pattern for how to pray. The Westminster Assembly differed over the issue of whether to include the Lord’s Prayer in the Directory of Public Worship. Some divines were happy to include it, while others were reticent to compel churches to use the Lord’s Prayer in worship. While the former divines believed it would serve as a model to train congregants how to pray, the later group believed, as Bunyan and Owen had argued, that not even the mere words of the Lord’s Prayer could incite true prayer from the heart, as this is the Spirit’s work.35 In the end, the Directory of Public Worship did not require ministers to use the Lord’s Prayer in worship, but rather “recommend[ed]” it, as the Westminster divine William Gouge stated, as “a pattern of prayer” and “a most comprehensive prayer . . . to be used in the prayers of the Church.’”36

Written prayers have historical precedent.

Finally, Puritans, particularly Richard Baxter and John Preston (1587–1628), argued that there was sufficient historical precedent throughout the history of the church of trusted Reformed divines using written prayers in corporate worship. For example, John Preston wrote, “There is no doubt that a set form [of prayer] may be used” in public worship, as Luther, Calvin, the early church, and “the Church at all times” had done.37 The diversity of views throughout the history of the church led Baxter to the conclusion that a minister’s conviction concerning written prayer was a secondary matter upon which he should be given liberty of conscience “at his discretion,” since written prayers are “neither in their nature, or by vertue of any promise of God” pertaining “to mens salvation.”38 Understanding this is key to understanding Baxter’s position. For although Baxter himself was affected by the Act of Uniformity, and he defended ministers ejected in 1662, before and after the great ejection he labored to cultivate unity through negotiating a mediating position that might be agreeable to Puritans and Anglicans alike.

Puritan Divines Closer Than Assumed

These disagreements between Puritans over the use of written prayers in public worship were often hidden from public view. One notable exception was a clash between Owen and Baxter that was a result of Baxter receiving a copy of Owen’s Twelve Arguments against any Conformity to Worship not of Divine Institution and Baxter’s responding with his own work.39

Geoffrey Nuttall has persuasively argued that, despite their expressed differences, “Baxter and Owen in fact were . . . close spiritually” on the issue.40 For example, despite all of his opposition to the use of written prayers in corporate worship, at one point Owen appears to soften, expressing that while he does not desire to express “any dissent about” or “to judge or condemn” either the practice of or those who used written prayers, he does argue that it is not necessary to use them.41 This led Nuttall to conclude that perhaps part of the reason Owen and Baxter differed over written prayer was because Owen never got over the fact that it was the Anglicans’ zeal for set prayers that lead to their “silencing, destroying, [and] banishing” his fellow Puritan brothers.42

Using Private Prayer Books

While Puritans were divided about the use of written prayers in public worship, they were, on the whole, quite sympathetic to using private prayer books in personal and family worship. Their reason was singular and simple: they believed these prayer books could be especially helpful in aiding individuals and families in learning how to pray according to Scripture. They said that just as inflatable floaties (what they called “bladders”) could be helpful in aiding a new swimmer to swim, so these private prayer books could aid Christians in learning how to pray in both private and family prayers.43 While dozens of Puritans published these prayer books, many of the most well-known ones — such as Henry Scudder’s The Christian’s Daily Walk, John Preston’s The Saint’s Daily Exercise, Nathaniel Vincent’s The Spirit of Prayer, and Lewis Bayly’s The Practice of Piety — were reprinted continually throughout the seventeenth century in England.

“Puritans were, on the whole, quite sympathetic to using private prayer books in personal and family worship.”

Probably the most well-known of these private prayer devotionals was A Method for Prayer (1710) by the Presbyterian minister Matthew Henry (1662–1714). One gets a sense of the importance Henry placed on prayer by the fact that he actually paused finishing his now-famous commentary on the entire Bible to write it. Henry intentionally composed his work using only scriptural language to demonstrate “the sufficiency of the Scripture to furnish us for us for every good work” and to teach Christians how to plead the promises of God. Nevertheless, he conceded that it was “often necessary to use other expressions in prayer besides those that are purely Scriptural.”44

Henry’s book is organized according to a rather familiar pattern — adoration, confession, petitions and supplications for ourselves, thanksgiving, intercession for others, and a conclusion — that followed the basic outline of the “public prayer before the sermon” in the Westminster Directory for Public Worship.45 His prayer book also contains written prayers for numerous occasions, including daily morning and evening prayers, prayers of parents for their children, shortened prayers children could use to learn to pray, a paraphrase of the Lord’s Prayer for children and youth, and specific prayers for special blessings and challenges.46 There were also prayers one could pray privately (or presumably publicly) in a corporate worship service before the Lord’s Supper and during marriage or funeral services.

Learning from the Puritans

We can learn at least four lessons from studying the Puritans’ perspectives on written prayers. First, the Puritans possessed a vital zeal to worship God according to the prescriptions of Scripture rather than one’s own preferences. In a day in which many churches worship God according to the latest worldly or churchly trends in order to boost church attendance, appeal to unbelievers, or be relevant to the culture, the Puritans understood that God is honored by and will bless only scriptural worship.

“The chief instrument that must be engaged throughout the whole of corporate worship is the heart.”

Second, the Puritans urge us to pursue God with all our heart in corporate worship. Having worshiped in a variety of Reformed church settings over the years, I have noticed that sometimes those most zealous to preserve the regulative principle of worship appear most lacking in the Puritans’ central conviction — namely, that the chief instrument that must be engaged throughout the whole of corporate worship (praying, singing, hearing the sermon) is the heart. They understood that those who simply go through the motions of worship are no different from the Pharisees, of whom Jesus said, “This people honors me with their lips, but their heart is far from me” (Matthew 15:8).

Third, this study of the Puritans teaches us that it is possible for faithful Reformed people to differ over secondary matters — and that sometimes those variances are the result of either ignorance of the existence of similar practices within their own Reformed tradition or differing personal experiences. For example, in addition to Nuttall’s insight above about Owen’s and Baxter’s differing personal experiences of persecution, it is possible that some Puritans were not aware that influential Reformed divines like John Calvin composed written prayers for corporate worship.

Finally, the Puritans encourage us to use Scripture to shape our prayers and engage our hearts in prayer. Whether this insight is familiar or new to you, I would encourage you to use either the Psalms, Matthew Henry’s Method of Prayer, or the Valley of Vision collection of Puritan prayers as means to cultivate praying the Scriptures in your daily devotional times with God.47 One section of Matthew Henry’s Method for Prayer that I find particularly insightful is his exhortation to begin one’s Scripture reading and prayer time by meditation on Scripture so as to engage one’s affections toward vital communion with God.48 This practice encourages the believer to fix his “attention” wholly upon “the Lord” and to “set [himself] in his special presence.” Therein, the believer can “attend upon the Lord without Distraction” and without his heart being “far from him when” he draws dear God in prayer.49 Ultimately, the chief lesson the Puritans teach us is to seek the Lord in prayer with the full assurance that as we draw near to him, he will draw near to us (James 4:8).

For five years, I cared for my friend Violet as her memories faded away. Dementia took hold, and the feisty Finnish woman who took pride in her nursing career, her spotless lawn, and her adoring German shepherd eventually forgot the people and home she loved. In her final months, she no longer recognized Bible verses that had buoyed her through so many storms.

But she still had “Amazing Grace.”

During Violet’s last year, I visited her every Tuesday with my Bible in hand. She neither recognized me nor recalled any words I read to her. But whenever I sang “Amazing Grace,” she joined in, warbling just as she had for so many years in the choir. In a season when the fog of dementia had otherwise clouded her vision of God’s grace, she reclaimed his promises through song: “I once was lost but now am found; was blind but now I see.”

Chorus of Commands

Throughout the Bible, praise, adoration, and thanksgiving move God’s people to sing. After God guides the Israelites safely across the Red Sea, Moses leads them in song (Exodus 15:1). When God protects David from Saul, David praises him with singing (2 Samuel 22:49–50).

This pattern repeats throughout the whole biblical story. When God blesses Hannah with a son, she sings in thanksgiving (1 Samuel 2:1–10). After Gabriel visits Mary to foretell Jesus’s birth, she rejoices with the Magnificat (Luke 1:46–55). Jesus himself sings a hymn (likely from Psalm 118) at the Last Supper (Matthew 26:30), and John foresees all the nations singing praises to the risen Lord in the new heavens and new earth (Revelation 5:9–12).

Paul encourages the church to “let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God” (Colossians 3:16). James writes, “Is anyone cheerful? Let him sing praise” (James 5:13). The Lord himself calls us to sing as we praise him. Consider Psalm 96:1–3:

Oh sing to the Lord a new song;     sing to the Lord, all the earth!Sing to the Lord, bless his name;     tell of his salvation from day to day.Declare his glory among the nations,     his marvelous works among all the peoples!

Psalm 147 likewise begins, “Praise the Lord! For it is good to sing praises to our God; for it is pleasant, and a song of praise is fitting” (Psalm 147:1). And Psalm 100 joins the theme: “Make a joyful noise to the Lord, all the earth! Serve the Lord with gladness! Come into his presence with singing!” (Psalm 100:1–2).

From beginning to end, singing and worship go hand in hand.

Reason to Sing

Why would God so fervently command us to unite our words with melody when we worship him? On the one hand, as God creates us in his image, we’re to rejoice in song just as he does. In Zephaniah 3:17, we read,

The Lord your God is in your midst,     A mighty one who will save;He will rejoice over you with gladness;     He will quiet you by his love;He will exult over you with loud singing.

Furthermore, when we lift our voices in song to the Lord, we direct our emotions heavenward, stirring up thankfulness in our hearts as befits the Almighty (Colossians 3:16). As Jonathan Edwards writes, “The duty of singing praises to God, seems to be appointed wholly to excite and express religious affections” (Religious Affections, 115).

“When we read a verse, it can flit away; when we sing it, we harbor God’s word in our heart.”

And yet, there’s another reason to worship with singing — a reason beautifully evident during my visits with Violet. In Deuteronomy 31:19–21, God commands Moses to teach the people a song recounting his deeds so that they and their offspring might remember. “When many evils and troubles have come upon them,” God says, “this song shall confront them as a witness (for it will live unforgotten in the mouths of their offspring)” (Deuteronomy 31:21).

When we sing God’s praises, we glorify him, obey him, and direct our hearts toward him. But also, remarkably, we remember words our inconstant, sin-stricken brains would otherwise so quickly forget.

Musical Memory

The history of God’s people is a story of forgetfulness and remembrance. In the wilderness, the Israelites forgot the wondrous deeds God had accomplished in Egypt and worshiped the work of their own hands (Exodus 32:1–10). In the book of Deuteronomy, Moses pleaded with the people to remember what God had done for them (Deuteronomy 4:9; 8:2, 11–20). Joshua built a memorial of twelve stones from the Jordan River so the following generations might know how God provided (Joshua 4:1–7). Finally, in the upper room, Jesus commanded his disciples to take the wine and the bread in remembrance of him, as we also must do (Luke 22:19; 1 Corinthians 11:23–29).

To follow Christ is to remember and proclaim what he has done (Acts 4:20). And the gift of song, in addition to stirring our hearts, aids our minds in remembering. When we read a verse, it can flit away; when we sing it, we harbor God’s word in our heart (Psalm 119:11).

The link between song and remembrance arises from how God designed our brains. While the act of forgetting may seem simple, we actually have several types of memory, all organized within separate areas of the nervous system. Declarative memory involves recall of events, concepts, words, meanings, and facts, and it originates in the temporal lobes and hippocampus. Studies show, however, that music involves complicated networks in the brain beyond this system.

Singing triggers our procedural memory — a complex network involving the cerebellum, motor cortex, and deeper brain structures. Procedural memory allows us to perform actions without explicitly focusing on them. Consider how rarely you think about how to ride a bike or drive a car after your first awkward days of learning. Such procedural memories are so robustly imprinted in our brains, that we can take up an action like playing the piano or knitting even if we’ve not done so in ages.

Musical processing also connects to emotional memory, centered in a region of the brain called the amygdala. The emotional memory system helps us to recall events with strong feelings attached to them. The link between music and emotional memory explains why certain songs transport us to a specific moment in time and evoke feelings we may not have recalled for years.

Thanks to the connection between music and these two memory systems, we can hardly erase catchy jingles from our heads, no matter how much they annoy us. Hearing a familiar song on the radio can instantly carry us to that first handhold with a spouse or to our birthday party in kindergarten. Most stunning of all, the link between these systems reveals why the command to “Sing to the Lord!” not only glorifies God but also blesses us abundantly. When we sing, we remember.

Melody When Memory Fails

The human brain’s stunning ability to recall music is a gift of mercy in Alzheimer’s disease. Alzheimer’s preferentially affects the temporal lobes and hippocampus, the regions of the brain responsible for declarative memory. As a result, memory for language, names, and events erodes away. Memory for recent events fades first, as these are less rigorously stored. Over time, however, even remote events can slip away.

“God has designed the very architecture of our brains to hide his word even when our memories fail.”

Memory for music, however, often remains intact in Alzheimer’s because it involves the procedural and emotional memory systems. The response to music is preserved even in advanced dementia, when patients can no longer reason, plan, or even speak. “I remember the first time I saw someone with Alzheimer’s remembering the Lord through music,” writes clinical psychologist Benjamin Mast in his book Second Forgetting: Remembering the Power of the Gospel During Alzheimer’s Disease. During his visit to a memory-care center, where “the full range of dementia was represented,” he writes,

When it came time for music, and especially the old hymns, things visibly changed. One woman who only wanted to leave finally sat down for a while to listen. A man who was always angry and agitated now had a contented look and tapped his foot to the music. Another man who was quite confused closed his tear-filled eyes and slowly raised his hands while quietly mouthing each word. God uses music to reach the seemingly unreachable. And he gives us this gift as a gracious resource to help us in drawing people back to him, to reengage their faith. (139)

By God’s grace, believers who can no longer remember the names of loved ones can still readily sing God’s praises. God has designed the very architecture of our brains to hide his word even when our memories fail. And he commands us to sing so that we might recall his life-giving word even when we’re prone to forget.

Sing to the Lord, my brothers and sisters. Make a joyful noise. And as you sing, even as other memories fade, remember his amazing grace — the breadth and length and height and depth of God’s love for you in Christ.

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