as well as other Ordinances are What you say in the 27th Page about the Winter of Afflictions when that is past and the time of the Singing of Birds is come at the appearance of Christ's Kingdom which will fully perfect the Glory of Temple-worship You mistake that Text in Cant. 2. for all Expositors generally agree that that Place resers to two things first to the coming of Christ in the Flesh the time of the Jewish-Church-state or the dark and cloudy days before Christ came is set forth by Winter 't is known the Afflictions and Miseries of God's People before Christ came was great but then the glorious Sun arose or the Day-spring 〈◊〉 on high visited the Earth Luk. 1. 79. and the longed-for Spring came in and then the 〈◊〉 of the Turtle was heard in that and other Lands and the Birds of Heaven and Earth began to sing I mean both the Angels and Saints also with Grace in their Hearts in a most spiritual and heavenly manner to the Lord. Secondly By Winter may be meant as they shew that time while a Soul abides in its natural estate and when regenerated by the Grace of God then Winter is past and then the time for that Soul to sing is come and such also then hear the Voice of Christ that blessed Turtle sweetly by his Spirit speaking peace to their Souls But if in the third place it should also allude to the Churches final Deliverance from all outward Afflictions in the latter Days and so they have an extraordinary Cause to praise God and sing his Praises forth in those Times for temporal Salvation doth it follow from thence we must not sing forth his Praises till then 't is a horrible mistake to think Saints are more to be concerned to â—ing to the Lord for outward Blessings and worldly Peace and Prosperity on Earth than for their spiritual Blessings and Priviledges through Christ for the redemption of their Souls from Sin and eternal Wrath no For these Mercies we have infinitely more cause to sing than for all those great things you hint at besides that Song will be rather the Song of Moses than the Song of the Lamb the one was for temporal Deliverance and Salvation the other is for spiritual and eternal Mercies True when that time comes when we shall sing both those Songs together then the Melody may be the sweeter but though there are extraordinary times of Prayer and Praises yet that ought not to hinder the Saints from praying and singing at other times Your Reply in the fourth place to that in Isa 52. 8 9. viz. Thy Watchmen shall lift up the Voice with the Voice together shall they sing is nothing to the purpose at all What though the word will bear their making a noise oâ— shouting yet 't is a joyful Noise or a Noise of Singing and a Singing with their Voice together as a found of the great Jubilee And now though you would have this place to refer to the thousand Years Reign yet the Apostle applies it positively to the time of the Gospel see Rom. 10. 15. Come the Day of Gospel-Grace Gospel-Light Gospel-Glory and Priviledges is like the great Jubilee when desolate Souls who like waste places come to be renewed and the Church rebuilt and Ordinances restored this is the time to sing this is the chief cause of Joy and Gladness Many Men ignorantly apply Prophecies to the thousand Years Reign that refer to the time of the Gospel which began in the Apostles days besides there is a Doubt in the Hearts of many Men about that thousand Years 't is a Mystery not yet understood clearly No doubt the Antitype of Solomon's Temple say you what you please was the Gospel-Church in the days of the Apostles and so downward and not the thousand Years Reign for the Glory of the second Temple was a Type of the Glory of the Church in the latter days of the World as the best of our Expositors have excellently opened it to be so therefore what you speak pag. 28. makes against your self for if the Institution of Singing which was in the Levitical Temple-worship was compleated as to the Antitype in the Apostles Days as touching the beginning of it and not as you imagine and there is no doubt but 't is so for when the Antitype was come then the Shadow of Aaron's Order and musical Instruments fled away and then nothing was left but Singing with Heart and Voice by the Spirit to the Lord. Your fift Reply is to that of Christ and his Disciples singing of an Hymn after the Supper pag. 29. which you say might be no more than giving of Thanks or saying Grace Answ We have answered this Objection fully already but by the way had it been no more than his giving of Thanks why doth the Hloly Ghost express it in the plural Number 't is said He took Bread and blessed it and he 〈◊〉 the Cup and gave Thanks so some Translations render it but now at the close 't is said they sung an Hymn Besides multitudes of Learned Men do tell you that from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hymned it is truly and rightly translated into English they sung an Hymn Dr. Du Veil who was as Learned a Man as most this present Age hath in it saith in his literal Explanation of the Acts of the Apostles Chap. 16. ver 25. pag. 67. thus Hymns are Songs which contain the Praise of God If it be Praise and not of God it is not an Hymn if it be Praise and of God if it be not sung it is not an Hymn it must therefore that it may be an Hymn have these three things viz. 1. Praise 2. And of God 3. And a Song Now this being an Hymn our Saviour and his Disciples used in praising of God the Doctor affirms they sung and so did Paul and Silas But this is the old way of such who ever opposed a Truth when pinch'd presently fly out upon the Translators 't is so to be read in the Greek c. whereas all the World knows that as our Translators were able Scholars so they were very holy and upright Men Besides our Annotators and all Expositors generally say 't is truly rendred and 't is a bad thing unjustly to find fault with the Translators of the Holy Bible To perswade your Reader if you could that the Disciples did not sing with our Saviour or they did not sing together you bring that Passage of Hannah's mental praying or speaking in her Heart 1 Sam. 1. 11 13. How impertinent this is I may leave to all You suppose still because there is a Mental or Heart-praying there is a Mental or Heart-singing also you may after the same manner say there is a Mental or Heart-preaching likewise There is no proper Singing I tell you again without the Voice But you think you have done it at last from Acts 4. 24. Where it is said The Disciples lifted up
Divine Worship as to know what Gospel-Worship is and also that we ought not to neglect one Ordinance more than another because we are not arrived to the height of Perfection I am sure the way you would lead poor Souls in is not to bring them forward towards perfection â—in Worship but to keep them back and hinder them in pressing on to that which some have not yet attained unto Moreover your folly appears too much in calling our Singing an Irregular way of Worship unless you had 〈◊〉 strength of Argument to convince your Reader what you say is true May be 〈◊〉 you had Truth on your side you might have 〈◊〉 like a Man But I am satisfied all wise Men will say there appears nothing less than Argument In both parts of your Book there are many words indeed but little else as I can see If what I have said have no more strength of Argument and Scripture and good Sense in it for Singing of Psalms c. than appears in your Book against it I do intreat my Reader to reject what I have said and 〈◊〉 it as worth nothing but if it be otherwise viz. upright even words of Truth O then ye Saints receivâ— this Ordinance and let what I have said by the assistance of God's Spirit be as Goâ—rds and as Nails fastened by the Master of Assemblies which are given from one Shepherd Prov. 12. 10 13. One word more to those Texts in Paul's Epistles Ephes 5. 19. Col. 3. 16. where he enjoins those Churches to admonish one another in Psalms Hymns and Spiritual Songs c. Can any Man suppose 〈◊〉 these words the Apostle exhorts Ministers to preach and so sing in Preaching or to admonish one another to pray and so to sing in Prayer How absurd would it be to affirm either Why then say I he can mean nothing else but this Ordinance of Singing c. Object But say some Did not the Lord's People of Old in their Captivity say How can we sing one of the Lord's Songs in a strange Land Psal 137. 4. Answ 1. Under that Dispensation the Lord's People had a special and peculiar Right to Temporal Blessings and when they were deprived of them and in Exile they might not see they had that cause to sing the Praises of God But our Promises and Privileges are better â—nd more inward and Spiritual And therefore under the gospel-Gospel-Days we find the Saints sung in the midst of their greatest Sufferings for as ouâ— Sufferings do abound in us so our Consolation also aboundeth by Christ 2 Cor. 1. 5. 2. I know not but we nevertheless might see cause to refuse as they did to sing the Lord's Song at the taunting and reproachful â—â—quests of an insulting Enemy the Lord's People are not to do the Lord's Work at the Devil's Instigation 3. But blessed be God we are not in Exilâ— we are delivered like Men that dreamed our Liberty and Mercies are great if we do not sin them away In the last place consider how acceptable and well-pleasing to God his Praises are in a Song read Psal 69. 30. I will praise the Name of God with a Song and will magnify him with Thanksgiving Versâ— 31. This also shall please the Lord better than an Ox or Bullock that hath Horns and Hoofs Two things you may observe from 〈◊〉 1. That to sing God's Praises is acceptable to him 2. That 't is no Ceremonial Rite but in it self a Moral Duty Sacrifices appertained to the Ceremonial Law and though acceptable to God in their Nature and Design yet Moral Duties have always had the preference He hath shewed thee O Man what is good i. e. that excells that which God most delights in to do justly love Mercy c. Mic. 6. 8. And this of praising God in a Song seems from hence to be a Duty of the same Nature 't is not only acceptable but very acceptable it pleases God better than shadowy Ordinances or the Offering of an Ox or Bullock Theâ— few things Brethren I thought good to add at the Close that you may stick close to this Heavenly Ordinance and not be removed by the subtil opposition of any Men whatsoever Remember there is no Truth of Christ but has met with its Opposers but though we can't as yet agree to sing the Praises of God together yet let us love one another and let not the practising or non-practising of this Duty for want of Light break our Communion one with another nor make a Breach in our Affections Let us walk as we have attained If any be otherwise minded God may reveal it to them Phil. 3. 15. Let us live holy Lives and not sing God's Praises and soon forget his Works that so though we can't all sing together on Earth yet may so walk to the Praise of his Glory that we may sing his Praises together in Heaven FINIS Some Reflections on Mr. Marlow's undue Citations of several Learned Men shewing the genuine and proper Signification of the word Hymnos By another Hand THE Foundation of Singing Psalms Hymns and Spiritual Songs in the Publick Assembly of the Saints is too firmly laid in Scripture and in the Judgment and Practice of Christians in general to be shaken by the New Notions of some few amongst us whom I hope the Lord in his time will lead into the knowledge of this Truth and make them sensible of their injurous Attempts to overthrow and remove it particularly Mr. Marlow in his late Book and Appendix which are answered in the preceding Tract and no more is intended in these few Pages but some short Remarks on the two first Sections of the Appendix In the first whereof he would not have Praising God conâ—â—ed to Songs of Praise or Vocal and Melodious Singing For my part I know not where he will find an Antagonist in this Point for without Controversy it will be generally granted that all Creatures according to their Natures and Capacities are obliged to praise their great and bountiful Creatour and the allowance hereof doth not in the least injure the Duty which he strenuously pleads against As for his long Citation out of the Learned Dr. Owen on Heb. 2. 12. to me seems very little for his purpose for the Doctor after he had made some Reflections on the translation of the former part of the Verse saith in the rest of the words viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the midst of the Church I will sing Praise unto thee the Original Heb. Psal 22. 24. is expresly render'd for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be render'd simply to Praise yet it s most frequent use when it respects God as its Object is to praise by Hymns or Psalms as the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi hymnos canam I will sing Hymnes unto thee or te hymnis celebrabo I will praise thee with Hymns which was the principal way of setting forth God's Praise under the Old
〈◊〉 Voice p. 7. A Metaphorical Singing mentioned in Scripture p. 7. No mental Singing as there is no mental praying p. 12. The Essence of Singing no more in the Heart or Spirit 〈◊〉 the Essence of Preaching c. p. 14. Singing is a musical melodious Modulation or timing of 〈◊〉 Voice p. 15. 'T is not praising of God in Prayer p. 16. Wherein Singing and other praisings of God differ p. 16 17. Several distinct Noises of the Tongue or bodily Organ 19 20. They that 〈◊〉 not with the Voice sing not at all p. 21. Singing thâ— Praises of God proved our Duty from the Antiâ—â—â— of that Practice of the Angels singing at God's bringing 〈◊〉 the first visible Creation The Angels sung also at the â—â—nging in the second Creation or Work of Redemption 22 23 24. Singing an Act of the Voice and also an Act of God's â—â—rship p. 24. The Devil a great Enemy to the singing of God's Praise 〈◊〉 sing to Christ p. 25 26. An Argument to prove Singing part of God's Worship p. 27. Singing a Moral Duty proved by four Demonstrations â— 30 to p. 40. An Argument to prove it our Duty to sing Praise to God â—â—ken from its being a part of Natural Religion p. 41. Singing our Duty from the Practice of God's People beâ—re the Law under the Law and under the Gospel p. 41 〈◊〉 p. 45. Singing of Psalms c. our Duty proved from Scripture-Precepts p. 45 to p. â—2 Singing under the Law with Instruments of Musick typical p. 53. Singing the Praises of God proved to be our Duty because instituted under the Gospel and injoyned on the Churches p. 54 to p. 56. An Argument from thence p. 59. Obj. We cannot tell how to come at Singing answered p. 85. Singing God's Praises c. confirmed by a Miracle as other Gospel-Ordinances were p. 60. Obj. Singing was done by an extraordinary Gift therefore we must not sing now answered p. 62 146 147. The direful Consequents of such an Assertion p. 63. An Argument drawn from the extraordinary Gift in the Apostolical Church in bringing in a Psalm c. p. 64 65. Proving Singing of Psalms our Duty from the Practice of the Churches next after the Apostles Times p. 65 66 67. Shewing the form or manner of singing and that it ought to be with united Voices p. 70 71 72. Singing together with united Voices proved from the Practice of the Saints under the Old Testament p. 74 75. Proving Singing together in publick Worship our Duty from Scripture-Prophecies that relate to Gospel-days p. 75 76 77 78 79 80. Proving 'tis our Duty to sing God's Praises with united Voices from the great Noise singing in the Scripture is said to make p. 83. Four Sylogistical Arguments to prove singing together with united Voices the true manner of performance of this Duty p. 85 86 87 89. Shewing what Matter it is we should sing that the Matter in general must be the Word of Christ What is meant by Psalms Hymns and spiritual Songs p. 90. Ephes 5. 19. Col. 3. 16. distinctly opened p. 91 92 93 94. Other Hymns may be sung besides David's Psalms p. 95 96 97 98. p. 154 160 161. Shewing who ought to sing God's Praises and that the whole Church ought so to do p. 10â— Obj. What ground to sing before or after Sermon Answered pag. 102. Obj. What ground for the Church to sing with Vnbelievers Answered p. 105 106 107 108 120. Mr. Marlow's Book examiâ—â— and answered p. 111. No Apostacy or going back to sing God's Praises p. 112. Speaking and Admonishing one another in Psalms c. what plainly opened p. 113 114. The speaking to our selves in Psalms Ephes 5. 19. and Admonishing one another in Psalms meanâ— one and the same thing p. 114 115. Paul speaks not to Ministers in those words but to the whole Church p. 117 118. The folly of Mr. Marlow laid open about what be speaks of the Essence of Singing p. 122. His Notion about the Essence of Singing c. tends to destroy all External Duties and Ordinances p. 123 124. It confirm Quakerism and their Silent Meetings p. 125 126. Obj. No Institution for Singing till David's Time Answered p. 127 128. Obj. Singing of David's Psalms only suited to Levitical Ceremonies and Temple Worship answered p. 129 130. Objections about the Matter of David's Psalms Answered p. 131. Mr. Marlow's Objections and Cavils against precomposed Hymns Answered p. 134 135. Like Rule for precomposed Spiritual Hymns out of God's Word as for precomposed Sermons largely proved p. 136 137. Obj. Women must not speak in the Church therefore must not sing in the Church Answered p. 139 140 141. Obj. 1 Cor. 14. 20 to 34. about an extraordinary Gift to sing Answered p. 142 143 144. What meant by Winter and time of the singing of Birds Cant. 2. opened p. 147 148. Obj. Singing in the Temple by an Extraordinary Gift Answered p. 146 147. Mr. Marlow's Reply to Isa 52. 8. about the Watchâ—â—â— singing together Answered p. 149 150. The Antitype of Solomon's Temple not the Church in the 1000 Years Reign p. 150. Mr. Marlow's Reply to Christ's singing an Hymn with â—is Disciples p. 151. His Objections from Acts 4. 24. Answered Dr. Du-Veil's sense of the Greek word Hymnos p. 151. Mr. Marlow's Reply to Paul and Silas's singing Answered p. 153. Obj. Moses's Song by Inspiration Answered p. 160. Obj. Prayer under the Law differs from Prayer under the Gospel and so singing differs also There were Shadows and Legal Rites used in them then largely Answered p. 162 163. Jewish Temple-Worship Jewish Day of Worship Jewish Mâ—sick in Worship the Levites Maintenance all Legal Rites and Shadows yet to meet together to worship God a time of Worship a Maintenance for Gospel-Ministers and Singing all moral and perpetual Duties p. 165 166 167 168. Obj. A greater Measure of the Spirit required to sing than to pray answered p. 170 171. Obj. None must sing but such who are Merry or have an extraordinary cause so to do Answered p. 172. Obj. No Command to sing in Publick Worship again answered p. 173. As much Rule to sing before and after Sermons as to pray at those times proved p. 173. The Cause of the Decays in Churches what p. 176. Obj. Precomposed Forms Carnal Answered p. 177. As much ground to object against precomposed Sermons p. 179. Obj. David's Psalms the Original not in Metre Answered p. 180. The dangerousness of Mr. Marlow's Cavils about the Form and Manner of performing Ordinances opened p. 181 182. Singing a piece of Art Answered p. 103. Obj. The Gift for Singing not continued in the Church Answered p. 185. Mr. Marlow's unchristian Conclusion of his Book answered with Reflections thereupon p. 186 187. Singing God's Praises an Vniversal Duty done by all sorts of Men at all times in Affliction and at Martyrdom p. 189 190. The Vse and excellent Profit of singing God's Praises p. 190 191 192. The Contents of our Answer
to Mr. Marlow's Appendix OTher ways to praise God than by singing of his Praises yet that is one way notwithstanding pag. 16. Dr. Owen is cited by Mr. Marlow to no purpose for his Cause p. 17. The direct and primary signification of Hymnos is to sing or they sung p. 18 19 20. Obj. Singing in the Primitive Days was by a special Gift Answered again pag. 21 25 26 27. Mr. Marlow has a bad Cause to plead appears by the Mediums he uses shewed in five things p. 22 23 24. Inward Joy Peace c. not the Fruit of the special Gifts but of the Graces of the Spirit p. 25 26. Fillings of the Spirit necessary for Saints in discharge of all Duties p. 29. Mr. Marlow's Arguing dangerous proved by one Argument p. 31. Obj. Women must not sing in the Church because they must not speak in the Church again answered p. 32 33 34 35. Women may speak several ways in the Church and sing too p. 33. Not for women to speak in the Church it is not to usurp Authority over the Man Singing not Teaching tho a Teaching in it p. 34. Women allowed to prophess in the Church p. 35. What Teaching is in Singing How all may be said to teach and yet all Hearers too p. 37 38. Mr. Marlow confounds Singing and Preaching together one while and Prayer and Singing at another p. 38. Mr. Marlow's Singing in the 1000 Years Reign examined And what Precepts the Saints shall have to sing then that do not impower us to sing now p. 38 39. Every word of a Sermon may be premeditated by the Spirit and yet be Spiritual and so may Hymns too p. 40. What Mr. Marlow says may lay Men under Temptation not to pray at all for want of a Gift p. 41 42. If we must not sing who have not a full assurance of God's Love we must not also rejoyce in God p. 42 43. We are come to such a Perfection of Divine Worship as to know what God's Ordinances are p. 45. One Note more worth observing on Eph. 5. 19. Col. 3. 16. p. 44. Obj. How shall we sing the Lord's Song in a strange Land answered p. 45 46. Singing a Moral Duty and more acceptable to God than Sacrifice or Mosaical Rites p. 44 45. The genuine and proper Signification of the word Hymnos and Mr. M's Citation of Dr. Owen examined by another Hand p. 48. Other Authors upon that Greek word examined and his Mistakes about it detected p. 49 50. to the end Reader before you read you are desired to correct these Faults that have escaped the Press PAge 27. last line blot out as the Hebrew word signifies P. 33. l. 22. for in r. to P. 64. l. 19. for with Miracles Gifts r. miraculous Gifts Appendix Pag. 19. lin 32. r. Is the Greek word there he hymned The Introduction IT cannot but be lamented to see what Temptations many Men have been laid under by the great Enemy of Truth in every Age of the World in their fierce opposition against one or another blessed Ordinance and Institution of Jesus Christ and this not only by bad Men but also by Men fearing God All which no doubt arises either from their Ignorance or else from that Prejudice there is in their Hearts against it from a fond Conceit that it can't be a Truth of Christ because they never looked upon it so to be nor some wiser than they nor are they willing to believe it to be a Truth since some who have not such Light and Knowledg in other blessed Truths do practise it as if because some Men who hold and maintain some gross Errors and Falsities can hold and practise no Truths at all whereas 't is evident the Church of Rome which is Mystical Babylon are sound in the Doctrine of the Trinity as far as I can gather and possibly in some other Points also For they believe the Resurrection of the Body and the Eternal Judgment and that Christ died without the Gate of Jerusalem but I am afraid some Men have a Fancy they know all the whole Mind of Christ and that they need not be taught any other Truths than those which they have received notwithstanding can't but know the Church is but newly come out of the Wilderness or Popish Darkness and not so fully neither as to be as clear as the Sun as in due time she shall Reformation 't is evident is a hard and â—â—â—ficult Work and ever was 't is no easy thâ—â—g to restore lost Ordinances I mean such as have for many Years been neglected and strangely corrupted through that Antichristian Darkness that hath for so many Ages and Generations overspread the Earth which is manifest 〈◊〉 respect of Baptism and Imposition of Hands upon Baptized Believers as such One would even stand and wonder to see how many godly learned and good Men should be so dark as to maintain and that resolutely too that corrupt Practice of Pedo-Baptism or rather Rantism considering it hath not the least footing in the Word of God but is so directly contrary to the Nature and Constitution of a Gospel-Church and Administration of New-Testament-Ordinances But let not those of our own Perswasion much longer wonder at this since some of them seem as blind and dark in another Blessed Truth and Sacred Ordinance of the ever glorious God that hardly was ever opposed as by them but hath been generally owned in every Age of the Church and that by the most godly and enlightned Christians from the beginning of the World till of late days and not now neither but by some People of the Baptized Way and others who are against all Ordinances I must confess no Man through the Grace of God can be better satisfied touching the Truth of Baptism as practised by my Brethren than I am and of the true Order and Constitution of our Churches and soundness of their Faith in all the Fundamentals of Religion yet do I not think we have arrived to such a perfection of Knowledg of all practical Truths that we need not enquire after any thing which we may not yet have understanâ—ing in I must confess as one observes that the great Design of Satan is and always was to put a Cheat upon God's People as well as to hold the World in Blindness and Wickedness by the one saith he Satan holds Men in a state of Impenitency and by the other he deludes Christians to neglect their Duties and to obstruct their own Comfort and Priviledg He acts as well in the shape of an Angel of Light as of a Prince of Darkness stirring up vain Scruples and Objections especially in the Minds of weak Christians and filthy Imaginations in those who have not yet turned to God I must confess I my self when first God enlightned me into his Truth was an opposer of this Sacred Ordinance but it was not for want of Ignorance and partly through Prejudice perhaps to such who I esteem and even looked upon
yet the Light of Nature would have taught us thus to do Remarkable is that passage of Moses in Gen. 4. Then began Men to call upon the Name of the Lord Ainsworth sheweth that the Text is taken two manner of ways the Chaldee in the Masovites Bible saith Then in his days Men left off Praying or became prophane so that they prayed not in the Name of the Lord. Others understand it directly the contrary way i. e. Then Men begun to pray or call on the Name of the Lord or erected publick Worship Preaching in the Name of the Lord. So Ainsworth Take it either way it appears they knew it was their Duty to Pray and Preach yet there was no positive Law or written Precept for either in those Days nor for many Years after even till Moses came so that 't is clear these are parts of moral or natural Worship And so is Singing no doubt for as all the Heathen generally invocate their Gods pray to them so they sing their Praises as might abundantly be demonstrated And what is more clear further to evince this than that Passage of the Children of Israels's Singing after their great Deliverance at the Red Sea Exod. 15. 1. Then sang Moses and the Children of Israel this Song c. Either they did it by the Dictates of their own Conscience as a part of Divine Homage due to God from the Law or Light of God in their own Hearts to magnify him for That wonderful Salvation or else by some special means of Inspiration or Injunction from the Lord though I incline to the former Plain it is this was before the Law was given forth or there were any written Prescription or Rule to walk by which clearly shews take it either way it was no Levitical Ceremony as some are ready to assert but a Duty it was and it has been practised by multitudes that never had any knowledg of the Scripture or positive Precepts Further to confirm what we have said upon this respect i. e. that Singing the Praises of God is a moral Duty and a part of God's natural Worship as well as Prayer take what Mr. Robert's says Singing of Psalms c. to God with the Voice saith he seems to be part of God's natural Worship which upon due consideration of God's Nature Man by the Light of Nature should perform to him though there were no particular Law requiring it nor Institution appointing it For 1. Singing of Psalms c. to God is a king of Prayer a Prayer not in Prose but in Meeter with Melody The Apostle joins them together as of like Nature And who can be so gross as to deny Prayer to be part of God's natural Worship 2. Singing of Songs to God was practised by God's People at the Red Sea before the Law was given forth or any particular Law for that Duty 3. Singing the Praises of God is a Duty of the first Commandment peculiarly requiring all natural Worship to be performed to him and so it is ranked by the Godly Learned and say Singing with Heart and Voice is a Moral Worship such as is written in the Hearts of Men by Nature As to pray in distress so when we have cause of solemn Thanksgiving unto God to sing his Praises Now saith he that which is a part of God's natural moral Worship is a Duty under the New Testament as well as under the Old natural Worship is always and in all times a Duty obliging semper tho not ad semper Doubtless even the Pagans by the Light and Law of Nature are bound to sing Praises unto God for his invisible Excellencies made known to them by his visible Works of Creation and Providence tho they never come to the Knowledg of the Scriptures of Psalms and Songs Roberts's Key to the Bible pag. 172. But further to evince this and make it appear yet plainer that it is without all doubt â— Moral Duty to sing forth the Praises of God I might argue thus All Men are to pray to God every one saith Prayer is a Moral Duty then all are bound to praise him since Praise is comprehended in Prayer as a branch or part of it This being granted readily by all I further argue Ought not every Person then to perform this Duty of praising of God in the highest and most acceptable manner they are capable to do none to be sure will deny this why then say I they are all therefore taught to sing by natural or moral Principles 't is evident First Because to sing forth the Praises of God or Man is the highest manner or mode of praising either God or Man that we know of or are able to attain unto which doth appear 1. Because when any Man naturally is filled with Joy and Gladness or sees extraordinary cause of rejoicing he by a natural Instinct falls into singing all the World knows this is so Now who is he on such occasions bound to rejoice inâ— and sing to but the Lord only who gave him those good things he possesseth or delivered him from those evil things he seared and so upon the one account or other filled his Soul with Joy and Gladness Why ought the Saints particularly to rejoice in Christ Jesus and sing to him but because all that Good their Souls are made partakers of is in and through him Why did the People break forth into those sweet and triumphant Songs of Praise to David when they sang Saul hath slain his thousands and David his ten thousands was it 〈◊〉 from the Consideration of those singular Blessings and Victories they had received from David and hoped further to partake of from his Hands as an Instrument in the Hand of God And if Moral Principles lead People forth thus upon all occasions of this nature to sing to the Instrument of Blessings and Salvation how much more to the great Agent and Author of them viz. the great God of Heaven and Earth who will not give his Glory in another c. 2. Because this way of praising of God by singing is called by the Holy Ghost a praising of him in the Heights or as the heavenly Hosts Praise God with Allelujahs or in the highest manner Praise ye the Lord praise ye the Lord in the heights Psal 148. 1. Praise ye him all his Angels praise ye him all his Hosts vers 2. See Ainsworth The Angels singing forth God's Praises there can be no higher way doubtless to praise 〈◊〉 than that way by which the gloâ—â—â—â—s Sâ—â—â—â—â—ims and Cherubims do express and perform 〈◊〉 Also all the Godly in every Age have â—â—â—ified it as their stedfast Belief as well as â—â—e holy Scriptures bear Witness to it that this is the way by which the glorified Saints in Heaven do and we with them shall when we come thither celebrate the Praises of God viz. by Singing therefore this of singing sorth the Praises of God is the highest and beâ—â—â—â—y and manner Praises can be given to the â—ord
their Voice with one accord to God and yet did as you conclude do no more than pray as we do that is only one was the Mouth Answ 1. Some say they lifted up their Voice by an extraordinary manner by a miraculous Spirit that was upon them and all uttered the same thing together Prayer-wise 2. Others say they lifted up their Voice together in Singing And I find one great Author calling this the Apostles Song 'T is evident the Matter they uttered is part of the Second Psalm 3. Our Annotators intimate as if all their Voices were joined together in saying Amen Now there can be nothing concluded or inferred on any certainty for your purpose from hence If I should say that as they prayed for so they did the Text says yet when 't is said they lifted up their Voice to God with one accord they sung the Second Psalm it may be as probably so as any thing else However I have made it appear plain that it may be said there is a Praying together though but one is the Mouth but there is no Singing together 〈◊〉 but one sings and the rest are silent and sing not In your sixth place you reply to that in Acts 16. 25. about Paul and Silas singing Praifes you say just nothing pag. 32. For though Hymnos is nto praise yet say the Learned 't is such a Praising as is by Singing Here I perceive you would quarrel again with the Translators 't is plain you are not willing to have any Singing to be in your Bible If there is no Singing you should not have told us so much about the Essence of it don't abuse the Text 't is not said they prayed and praised God but 't is said they prayed and sung Praises unto God Though all Singing to God is a praising of him yet all Praising is not a Singing his Praises Your seventh Reply is from that in Ephes 5. 19. Your chief Business here is to shew how Psalms Hymos and Spiritual Songs are rendered Pray Brother let you and I leave those nice Distinctions to better Scholars than you or I pretend to be Some do say they refer wholly to the Titles of the Book of Psalms others 〈◊〉 the Psalms of David and to all Sacred Hymns and Songs Besides these 1. Here is Singing enjoined that 's evident 2. Here is the Word of Christ prescribed as the Matter in general to be sung 3. Here are Psalms Hymns and Spiritual Songs as the Form and this cannot be denied without palpable Violence offered to the Spirit But you would not have Old-Testament Names given to New-Testament Things in Singing but give no reason for it Prayer was called Prayer in the Old Testament and Praises called Praises and Laws called Ordinances and so they are called in the New And why not Singing calling Singing and Psalms of David called Psalms and Hymns called Hymns in the New Testament as well as in the Old These Cavils argue you want Matter to object against Christ's Ordinance of Singing as you fain would do You intimate as if the Holy Ghost had injoined Singing of such Psalms Hymns and Spiritual Songs that no Body knows what they be but you think they may be known hereafter as if we had an imperfect Gospel and can't understand the Duties of it till some extraordinary effusion of the Spirit comes upon us So it may be objected in other Cases as the Quakers do about Baptism and the Lord's Supper who cry down our Ordinances as none of those the Holy Ghost gave forth nor our Preaching neither but they are all spiritual Things and must be done by a Spirit of Inspiration pag. 34 35. Nothing can be more 〈◊〉 nor destructive to the Christian Religiâ—â— than such arguing as you use Your eighth Reply is to our proof of Singâ—â— being a Moral Duty and the substance of 〈◊〉 you say to this is 1. That the Wicked 〈◊〉 perform Moral Duties acceptably to God 〈◊〉 plowing of the Wicked being Sin and wince 〈◊〉 Minds are Carnal they cannot perform 〈◊〉 which is Spiritual And in regard they 〈◊〉 not their Sins nor need of a Christ they 〈◊〉 no cause to sing Or to this effect I find 〈◊〉 speaking pag. 37. Answ Doth it follow because they cannot 〈◊〉 nor praise God as they ought they ought 〈◊〉 to pray nor praise God at all God deliâ—â— them from such Doctrine And because 〈◊〉 cannot bless God nor sing to him for the work of Grace on their own Hearts or for 〈◊〉 Spiritual Mercies which they have not yet 〈◊〉 ought they not to sing his Praises for 〈◊〉 Works of God in Creation Provision Preâ—â—vation and all outward Blessings they have 〈◊〉 from him as their Creator and Beneâ—â—ctor Nay may they not sing his Praises for 〈◊〉 and the Gospel and for the Means of 〈◊〉 Conversion And why then did David 〈◊〉 upon all Men on Earth to sing and praise God I find you are so lift up here as to cry out against Forms that God hath ordained to be used 〈◊〉 there are many Forms of things that are 〈◊〉 and of Divine Institution All Spiritual Ordinances have Matter and Form 〈◊〉 is no Prayer nor Sermon neither tho ne'r 〈◊〉 Spiritual but it has its Form We read of 〈◊〉 Form of Doctrine Form of sound Words Baptism and Breaking of Bread have their Forâ—â— And if Men must attend as helps upon 〈◊〉 Forms of Religion they must do nothing 〈◊〉 mind wholly that which you call the Essence 〈◊〉 things within their Spirits But what is here 〈◊〉 gainsay what we say that this is a Moral Duty Moral Duties are perpetually obliging 〈◊〉 must be done as well as Men are able to 〈◊〉 them Must not all Men worship and adore the blessed God and discharge their Duties according to the Light and Law of God in their Consciences as far as they may be helped Why 〈◊〉 they suffered to hear the Gospel preached they cannot hear it you may say aright who havâ— not Faith therefore must not hear at all Your ninth Reply is to that about the continual Cause Christians have to praise God â—ay to celebrate his Praises in the highest manneâ— they are able and therefore as we say to sing his Praises in his Publick Worship This in general you grant Yet you say it doth not follow from thence we should so sing his Praises 1. Because in this Life our Joys and Consolations are mix'd with Sorrow and Affliction c. We are in our Sackcloth State c. Answ I have answered this twice already 〈◊〉 What though we have Sorrow and Afflictions 〈◊〉 God lose his Praises therefore As sorrowâ—â— saith Paul yet always rejoicing Nay 〈◊〉 have cause to 〈◊〉 â—nd praise God for Afâ—â—ctions and for his Presence and Help in and 〈◊〉 them Did not Christ and his Disciples sing just 〈◊〉 the most dismal Time of Sorrow and 〈◊〉 and Paul and Silas sung when in 〈◊〉 and their Feet were in the Stocks And 〈◊〉 not the
hundred and forty four thousand 〈◊〉 a new Song under Antichrist's Reign For 〈◊〉 Expositors generally agree that that place 〈◊〉 to that Time And 't is plain before the 〈◊〉 Angels came out of the Temple clothed 〈◊〉 white Raiment these sing for being 〈◊〉 by Christ's Blood from among Menâ—â— this we still say is the chief Cause of Singing And shall we be such Hypocrites to be 〈◊〉 affected with outward Blessings than 〈◊〉 inward Spiritual and Eternal Blessings 〈◊〉 did not the Christians in the Time of the 〈◊〉 Persecutions when they suffered the 〈◊〉 Torments Men could invent sing Psalms 〈◊〉 Hymns unto God This can be no more 〈◊〉 than that there were such Persecutions since they that relate the Story of their Sufferings gave us an account of this their Practice Nay and though they were discovered by their singing and put to death yet they would not decline this sacred and sweet Duty Object 2. But secondly you say Euery true Christian nor the Church of Christ in general is able to sing Praises to God in 〈◊〉 Publick Worship because the greatest numbeâ— of them have not 〈◊〉 to the Faith of Assurance of the Love of God in Christ they are Babes c. pag. 42 43. Answ And therefore may the not 〈◊〉 they not praise God this is strange Doctrine What is Singing to God but to celebrate 〈◊〉 Praises and must not weak Christians 〈◊〉 this as well as strong because they have noâ— arrived to the Faith of Assurance alas this 〈◊〉 but to fill up Paper or the number of Objections to no purpose for you will not allow the strong to sing no more than the weak and yet in pag. 5. of your Book you affirm 〈◊〉 Spiritual and Vocal Singing was used in 〈◊〉 Primitive and Apostolical Church is undeniableâ— Let me tell you there is no Christian but may see cause to praise God nay to sing his Praise 〈◊〉 the weak Ones and those under trouble as well as the Strong But no Church imposes upon every Member to sing they who can't see they have cause may forbear at such times for tho all are called upon to rejoice evermore yet doth God give all at all times ability thus to do such may be the temptations of some that they can't do it or at leastwise not to such a degree Your tenth Reply is about formal Prayer and Singing used under the Law therefore you intimate as if we should say Why may not 〈◊〉 Prayer Singing be used under the Gospel p. 43. Here you tell your Reader That the Ministers and Worship under the Law were not so Spiritual that Church consisted of Abraham's câ—rnal Seed this is all very true thus far so that their Instituted Worship was Formal 〈◊〉 Ceremonial Carnal and Typical suitable to them and the Design of God to make them and their Church-state 〈◊〉 Type Shadow and figure of his calling a spiritual People into a 〈◊〉 spiritual Church-state to serve him in 〈◊〉 spiritual Ordinances in Spirit and Truth and so you go on Answ We are not a pleading for Formal prayer nor Formal Singing nor Formal Preaching neither nor for any Ceremony of the Mosaical Law but for Spiritual Prayer Spiritual Singing and Spiritual Preaching and only for Spiritual and Gospel-Ordinances But let me tell you no Body who shall read these Lines who does not know you but must and would conclude you are against all 〈◊〉 and external Ordinances they are Expressions like what are oft sound in Quakers â—ooks and seem to be more directly levelled against that Carnal and Formal outward Ordinance of Water-Baptism and Bread and Wine as the Quakers call them than against Singing because Singing the Praises of God is so far from being a Carnal Ordinance that 't is that which all believe the Angels and glorified Saints in Heaven are found exercised in 〈◊〉 and all the Saints shall be found in to all 〈◊〉 Sure you have less cause thus to 〈◊〉 upon Singing God's Praises than against 〈◊〉 outward Ordinance whatsoever you could object against But I perceive what you aim at viz. thâ— Matter must not be precomposed that 's the Formal Business with you I will tell you 〈◊〉 an extraordinary Gift of Singing was given to a Man both in Matter and Manner yeâ— it must be a Form to others that sing with him for he must either write it and so give 〈◊〉 forth to them or else speak the words of the Hymn he has to sing or else how should they sing with him So that since you would 〈◊〉 none to sing but one Man alone 't is no marvel you so oppose the Singing of the Psalm of David or precomposed Hymns taken 〈◊〉 of the Word of Christ Moses that you say sung by Inspiration thâ— he had the Matter of his Song given to him immediately from God yet did he give it ouâ— by speaking or writing to the Congregationâ— else how could they have sung it with him 〈◊〉 the Holy Ghost positively says they did so that that was formal too with you Nay 〈◊〉 extraordinary Prophets first received the Word of the Lord and may be sometimes some considerable while before they delivered it out to the People nay we find Jeremiah wrote parâ— of his Prophecy in a Roll was not that a Form they could repeat the same words over againâ— and sometimes did 'T is not material whether the Form be David's Psalms or Hymns giveâ— out by an extraordinary or by an ordinary helâ— of the Spirit if others sing with him that haâ— it you will I perceive say that 't is formalâ— tho it be never so spiritual but I deny that 〈◊〉 have any Rule to expect Men should bring forth any thing in the Worship of God by an extraordinary Spirit to be preached or sung but what is contained in the Word of Christ or is taken out of the Scripture or agrees thereunto because that is a perfect Rule both for Matter and Form in the performance of all Religious Worship and Ordinances of the Gospel and that which you call carnal and formal I say is spiritual The Prayers that a Minister makes in the publick Congregation may and oft do contain many Scripture-Expressions may be half his Prayer may be such and who shall say he doth not pray spiritually Nay moreover and that Prayer some will tell you is a Form to others which he that is the Mouth puts up and many times I have heard some good and godly Christians speak softly over the same words in the Congregation Now since all Forms are cried down by you sure this must needs be a 〈◊〉 Crime or a carnal and formal Practice There is nothing I tell you again without its Form Is not the reading of God's Word a formal thing and yet dare you say that is no Duty to be performed in the Church If a formal thing then by your arguing say I 't is no Duty to read the Scripture in private neither Now because all legal Forms are
that Men should go about to restrain or withhold Praises from the Lord which are due to his holy Name and wherein we are said to glorify him Psal 50. 23. I am perswaded they will have but little Thanks from him one day for their thus doing And truly that want of God's Presence or liveliness of Spirit or that cause of Complainings that are in our Churches of which you speak may partly arise from hence i. e. from the general neglect of this great Duty in which God of old appeared amongst his People like a cloud to fill his House with his glorious Presence 2 Chron. 5. 13. owned also by God's gracious Testimony in giving his People 〈…〉 such eminent Victories over their Enemies 2 Chron. 20. 21 22. And when they had consulted with the People and appointed Singers unto the Lord that they should praise the Lord in the Beauty of Holiness they went out before the Army and to say Praise the Lord for 〈◊〉 Mercy endureth for ever And when they began to sing and to praise the Lord set Ambushments against the Children of Ammon Moab and Mount Seir which came against Judah and they were smitten Israel's Success saith Mr. Wells follows Israel's Singing If the Lord's People will be found in their Duty they shall not want God's Presence To this I might add that glorious witness of his Presence in delivering Paul and Silas out of Prison upon their Praying and Singing Praises to him Act. 16. There may 't is true be a natural Joy or false Rapture by an erring Spirit but that Joy and Presence of God we meet with in his own Way and Ordinance nay in the same Ordinance in which he met with his People of old we may be sure is to be prized and esteemed as no natural or counterfeit Joy say you what you please If in singing Psalms Hymns c. there is no other Rule or Directions given in the New Testament differing from the Practice of the Saints before the Law under the Law and in gospel-Gospel-days performed by Christ and his Disciples Then no Christian has cause in the least to doubt but so we are to sing since 't is a Duty and injoyned on the Churches in the New Testament Ephes 5. 19. Col. 3. 16. But this I have spoken largely to already likewise See Chap. 9. In Pag. 47. of your Book you say As to Forms of Prayer and Singing you have sufficiently treated of them before and that the sufficient Gifts of the Spirit shall continue for the Worship of God in the Gospel-Church to the end of the World and therefore your Business here you say is only to shew that the using a Form of Preaching is no Example for a Form of Singing Because say you there is reason for a Form of Preaching from God's Word and Example of Christ himself who read a Text and then preached from it though as he was not so others are not limited to that or any particular Forms yet it is lawful for them and required of them to compare Spiritual Things with Spiritual and to give themselves to reading and meditation and to hold fast the form of sound Words rightly dividing the Word of Truth So that where the Scripture gives us a liberty we may use it but it is our Sin to take it where it is forbidden as you say you have shewed in a form of Prayer and Singing Answ In vain is all this for all the Saints and Ministers of Christ in all the World know there is no one form of Preaching laid down in all the Scripture We have no direct Precept nor Example to preach in the form of taking a Text of Scripture and to raise a Doctrine from it and then Generals and Particulars with Application 't is left to the faithful Servants of God to make use of such a Form or Manner as the Spirit of God may help them to and the best Form or Method they ought and do make use of which they judg may most tend to the profit of the People That place you mention of our Saviour taking a Text and then preaching from it is scarcely true however 't is a greater proof for a Form of Reading the Scripture in our Publick Assemblies than for taking a Text to preach from it The Text saith He went into the Synagogue of the Jews on the Sabbath-day and stood up to read Aud there was delivered to him the Book of the Prophet Isaias and when he had opened the Book he found the place where it was written The Spirit of the Lord is upon me c. Luk. 4. 17 18. And he closed the Book so do not we and gave it again to the Minister vers 20. And began to say unto them This day is this Scripture fulfilled in your Ears vers 21. We read of no more he spake unto them from that Scripture And as touching those general Directions you mention of comparing spiritual Things with Spiritual c. 1 Cor. 2. 13. the Apostle doth not prescribe a Form of Preaching but shews as our Annotators observe how they did disclaim those Orations of the Athenian Philosophers using a plain and spiritual Stile giving the naked Truths of God without any paint of gawdery Phrase speaking the Oracles of God as the Oracles of God fitting Spiritual Things to Spiritual Persons or opening one Scripture by another But certain it is they preached by an Immediate and extraordinary Spirit or Inspiration And so do not we but by an ordinary Spirit from the mediate Word and therefore must study and are left to use what Method we think may be as I said before most profitable for the Edification of the People so that although the Matter of our Sermons are God's Word and so Divine and Sacred yet the Form or Method you may as well call Formal and Human as so to call our Sacred Hymns c. God hath graciously owned nevertheless this form of Preaching and daily doth for the conversion of many Sinners and so he doth our way of Singing to the comforting and refreshing the Souls of many Saints We have matter to be sung plainly expressed viz. the Word of Christ in Psalms and they are well known and also Hymns and Spiritual Songs which are also easily known by such who are Spiritual whether they be the Sacred Word of Christ as to the Matter of them or not as it may be known that the Doctrine is so which we hear preached As touching David's Psalms they are formally God's Word as well as materially so and since we are exhorted to sing Hymns and Spiritual Songs I ask whether those Hymns and Spiritual Songs could be without a Form either immediately or mediately precomposed by the Spirit and whether the Spirit of God doth not may not assist God's Servants now in precomposed Hymns as he did of old Object But may be you will say They are not in Metre in the Scripture but other words are added to make them fit to be
out by the Spirit and enjoyned on the Churches which is enough to shake the Faith of our People in respect of other Ordinances which they have as much reason to say may not belong to us but shall be practised in time to come when the Church as the Seekers say shall attain its first or original Purity See Pag. 27. of his Discourse 5. And lastly like a wary and fore-seeing Man to be sure to carry his Cause he retires to his last Fort and Strong-hold and affirms That the Ordinance of singing of Psalms Hymns c. was only in the Primitive Time performed by an extraordinary Gift and unless we have such a Gift we must not sing the Praises of God now in these days Tho I have said enough to detect this 〈…〉 Conceit yet since he leads me in this Path I must I perceive reply again as I have already done that this Objection lies equally against Prayer Preaching and interpreting the Scripture c. sith all these Gospel-Duties and Ordinances in the Primitive and Apostolical Days were performed by the said extraodinary Gifts of the Spirit If he could make this appear there was no need for him to trouble us with the Greek word nor with any of his other Mediums he uses to exclude Gospel-Singing it cannot but appear by this last shift he acknowledges that Singing is somewhat more than that Praising of God he speaks of But these things betray the Man's Integrity or rather his Weakness and shew he doth not argue but plays the part of a Sophister though not a cunning One because his Nakedness plainly appears to the meanest Capacity through his pittiful threadbare Covering For if he had thought his other Mediums would have 〈◊〉 his turn or held the Test we should not have I am perswaded heard any of this But however we will come to examine his pretended Arguments he brings to prove this Affertion His first Argument to prove Singing was always performed from a special Gift is in Appendix pag. 14. For as the Grace of 〈◊〉 is the 〈◊〉 of the Spirit saith he and 〈◊〉 God had 〈◊〉 the Oil viz. the Spirit of Joy for Mourning so the primitive Church had some earnest of it and did rejoice in hope of the Glory of God and through the abundance of the Spirit wherewith she was baptized her Ministers delivered the Word of God in extraordinary ways and manners viz. by Prophesying Tâ—â—gues and melodious Singing Answ 1. Have not Believers now the Holy Spirit as well as they had it then though not in such an extraordinary manner And have not we the Fruit of it i. e. Joy Peace c. in believing Also you mistake your self Joy doth not appertain to the Gifts of the Spirit but 't is a â—ruit of the Graces of the Spirit Do not the Saints now rejoice in hope of the Glory of God as well as they did then There is no such cause or ground from the Reception of Tongues or the extraordinary Gifts of the Spirit as you intimate to sing the Praises of God For many our Saviour saith shall say in that Day We have prophesied in thy Name and in thy Name have cast out Devils and in thy Name have done many wonderful Works To whom he will say Depart from me I know ye not And the Apostle saith Though I speak with Tongues of Men and Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal 1 Cor. 13. 1. From whence it appears that inward Joy and Peace of which you speak as the Cause of Singing in the Apostles Times did not flow from that extraordinary Gift of the Spirit but from the saving Graces of the Spirit either it flows from the consideration of common or external Mercies and Blessings wherein all are concerned to sing the Praises of God who gives them fruitful Seasons filling their Hearts with Joy and Gladness or else it flows from those special and internal Blessings which only concern the Saints viz. Union with God Communion with God Faith Love c. Tongues were for a Sign not for them who believe but for them who believe not 1 Cor. 14. 22. Extraordinary Gifts were to convince Unbelievers of the Truth and not for the Joy and Comfort of such who did believe Men that have the Gift of Tongues may be graceless and so without Christ and perish eternally in Hell therefore the extraordinary Gift of the Spirit fits not tunes not the Heart nor Tongue to sing the Praises of God You may as well deny the Saints may not ought not in these our Days rejoice in God nay not praise him in any other manner of ways as well as not fing from this Argument you make use of here on this account Therefore it follows that you strangely mistake pag. 15. Appendix in intimating when Paul exhorts the Saints to covet after the best Gifts he means the extraordinary Gifts of the Spirit for certainly those are the best Gifts that most tend to the edification of the Church which Tongues could not be said to do And in the very next words he speaks of a more excellent ways viz. that of Charity or Love which refers to the Graces of the Spirit And of so little use were those special or extraordinary Gifts to the Church that if there were no Interpreter they were to be silent and not use them in the Church at all who were that way gifted 2. You confound Tongues which did appertain to all sorts of Gifts with Prophecy and Singing He that had a Doctrine might have the Gift of Tongues to bring it forth so might he that had the Gift of Prophecy and he also that had the Gift to Interpret and so might he also that had the extraordinary Gift to bring forth a Psalm And pray why must ordinary praising of God be now admitted and Preaching Prophesying and Interpreting the Scripture by the ordinary Gifts of the Spirit be still allowed and yet Singing by the same ordinary Gifts must not be admitted What Reason do you give for this Is not this to darken Counsel with words without Knowledg I have demonstrated that the End of those extraordinary Gifts that were then in the Church in the Administration of every Duty and Ordinance was to confirm the ordinary practice of all those Ordinances and so to continue them in the Church to the end of the World And God hath equally honoured and confirmed Singing of Psalms c. to continue and the â—â—â—ctice thereof to abide as of any otheâ— Ordinance You need not therefore spend your time to prove the Apostles Prayed Preached Prophesied and also Sung by an extraordinary Gift we acknowledg it but say this is no moâ—e against our Singing than against our Praying c. who have not now those special Gifts 2. He that had a Psalm of David might bring it forth in an unknown Tongue as well as he that had a Doctrine and so not to the Edification of the Church