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
strive to pull down that which the Church and themselves too have been a building for so many Years Can there be a Man so left of God as to countenance any Persons to make a Schism in a Congragation because they cannot forgo a Duty they have so long been satisfied in the practice of and so the whole Body to submit to the Sentiments of a few Persons as if they had Power over our Faith We do not say our dissatisfied Brethren shall sing with us or we will have no fellowship with them no God forbid we should impose on their Consciences We do not look upon Singing c. an Essential of Communion 't is not for the being but for the comfort and well-being of a Church We have told our Brethren since we sing not till after our last Prayer if they cannot sing with us nay nor stay with the Church whilst we do sing they may go forth and we will not be offended Should any countenance through a hot and unaccountable zeal such a Schism it would make strange Confusion in our Churches And since he thus publickly hints at this private Case amongst us I had I thought a clear Call to open the matter plainly as it is to clear my self and the Church to all who may read his Epistle and this my Answer for we have done nothing we have the least cause to be ashamed of or unable to justifâ—â— in the sight of God or Man I shall add one word to the consideration of the Brethren of our Church I doubt not but they will consider it 1. If they look upon us equal in Knowledg and Uprightness towards God with themselves they may see we have the same ground to be offended with them in diminishing from God's Word as they may be with us for adding as possibly they think to God's Word 2. And let them consider 't is a horrid Evil to break the Bond of Spiritual Union and unawares to wound the Body of Christ Whose Work is it thus to do but the Devil's and what a reproach doth it bring upon the Truth and how grievous is it to all truly Godly Ones and grateful to the Enemies of our Sacred Profession Besides upon such a trifle can it be so hainous a Crime to be found often in that Duty which they with us have so often and long been in the practice of and in a mixt Assembly too many and many times Besides brought in by almost an unanimous Agreement in a solemn Church-Meeting there being not above five or six that shewed any publick dissent nor they neither signifying any such dissatisfaction i. e. that if we sang at such Times they could not bear it nor do I hear they do desire us now to decline the said practice Love will cover a greater Fault than this for they may see cause to believe 't is not Self-Interest but the Glory of God we wholly aim atâ— But to return The truth is I wonder any should be taken with his Book for I never saw any thing come out in Print upon any controvertible Truth that has less of Argument in it or more of Confidence And 't is not my Thoughts alone nor more destructâ—â— Mediums made use of to the whole of the external Parts of Religion Nay one told me very lately that one of our dissatisfied Members intimated to him as if our Bible was not truly or rightly-translated and it seems to rise from what Mr. Marlow hath asserted in his Book about the word Hymnos I fear'd that would be the Effect of his Attempt if any Body regarded what he hath said upon that account But pray what Call has he to rebuke me after this publick manner especially before the whole World If I had done any thing amiss in his Judgment in that Matter I could wish he had had more Wisdom and Prudence or else left the Controversy to some more discreet and abler Pen. I cannot forget the two Brethren that oppoposed Singing the Praises of God and would not comply with the Church though they did not separate themselves from the Church when first the practice of it was received amongst us near twenty Years ago One of them soon after brought a great Reproach upon Religion by immoral Actions and came to nothing and the other sometime after turned Quaker and to my Face denied the Resurrection of his Body c. As to that way Mr. Marlow speaks of praising of God in Prayer without singing of Praises as being more suitable as he thinks to the ordinary Gifts of the Spirit I must tell him God's Wordâ— our Rule and since God doth require his People to celebrate his Praises by singing Psalms Hymns c. doubtless that suits as well with the ordinary Gifts of the Spirit as such Gifts suit with Prayer Preaching c. And I fear one day he will not be found able to give any good account of himself in his bold Attempt in seeking to rob God of his glorious Praise by singing to him as he hath enjoined us to do nor do I fear but through the Help and Authority of God's Word I shall in the Day of Christ stand with Joy and Confidence before him upon this respect when possibly he may be ashamed if he has not sincere Repentence for what he has done Is it not a false Assertion for him to say as he doth in his Epistle to me That as to our way of Vocal Singing togetherâ— there is neither Command nor Example for it either in the Old or New Testament I shall leave it to the Consideration of all wise and sober Men. Certainly all will conclude the Man is strangely left of God especially considering he builds his main Confidence from a remote and indirect signification of a Greek Word and yet as I am told understands not that Language neither My Portion is I perceive to undergo hard Censures from Men but 't is no more than my Blessed Master met with and what am I that I should complain One said He was a good Man but others said Nay but he hath a Devil and deceiveth the People John â— 12 20. The Lord increase Love among all the Saints and a bearing and forbearing a gentle and Christian Spirit We all know but in part And O that the Lord would be pleased to deliver Men who profess the Gospel from that horrid Sin of backbiting of their Neighbours and from that bitter and unaccountable Spirit of Prejudice that seems to be gotten into the Hearts of some from whence they seem to tear the Names of their Brethren to pieces through undue Offences These thnigs are matter of Lamentation and I fear the forerunner of a dismal Hour that is coming upon us Cannot Christians have the Liberty of their Consciences from their Brethren to practise a Truth according to their Light without being charged and censured after this manner with Carnal Forms and mischievous Error c. I shall not retain you longer but desire you whoever
〈◊〉 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
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
judgment for it it be you contend against that which all Christians say they do own and perform But to proceed There may be 't is plain an extraordinary Spirit of Prayer at some times and an extraordinary Influence in Preaching and an extraordinary Occasion to perform those Duties likewise and so in Singiug But must not we therefore be found in the performance of each of these Duties at any other time And have not all true Christians always in themselves the chiefest cause or ground of Singing forth the Praises of God that can be viz. the consideration of Redeeming and Regenerating Grace though sometimes to such degrees they do not find that liveliness in their Spirits to do it Moreover we ought to strive to be filled with the Spirit that we may both Pray Preach and Hear also But sometimes we have not those fillings of the Spirit in such a measure as at other times yet must Pray Preach Hear and Sing also for the Argument or Motive of Singing as of our other Duties doth not lie in our being so exactly qualified to do it or in our extraordinary fitness for the Duty but in the requirement of God 't is his Ordinance and may be our Sin if we are not so fit to praise God as we should be nor are no more fit to pray and hear the Word preached Object But some may object Doth not James only injoin Singing of Psalms when People are merry or find great cause of inward Joy in the Lord Answ No by no means this must not be granted for if so then People must never pray but when they are afflicted Do but read the Text Is any among you afflicted let him pray Is any merry let him sing Psalms Jam. 5. 13. Sure 't is the Duty of the Lord's People to pray as well when they are not afflicted but are in Health and in Prospirity 't is always on fit and proper Occasions to be done but when afflicted more especially then in a more than ordinary manner to be in the Duty of Prayer So and in the like manner 't is our Duty to rejoice and sing the Praises of God always on all proper Occasions but when any are more then ordinarily lifted up with the Goodness of God or filled with the Comforts of the Holy Spirit which is intended doubtless in that phrase Is any Merry then they should in an especial manner sing Psalms or Hymns of Praises to God Also from hence we may argue that as it is the Duty of one afflicted Person thus by himself to pray so when the whole Church is afflicted they in an especial manner should keep days of Prayer together and so they oftentimes do on such an account Yet it is the Duty of the Church to pray at other times notwithstanding Why so it is in the case of Singing when the whole Church of God hath received some signal Mercies in an especial manner they ought together to give Thanks to God and sing his Praise but yet notwithstanding they ought to sing the Praises of God at other times as well as pray at other times and nothing is in the least hinted here in this place by the Apostle James to the contrary Object But we have no Command to sing in our Publick Assemblies either before or after Sermon nor any Precedent that any Gospel-Church did so Answ You must take heed and avoid needless Questions and Contentions We have no Command to pray in our Publick Assemblies either before or after Sermons nor no Precedent that any Gospel-Church did so Must we not use that Practice therefore I am sure this Argument is as strong against the one as 't is against the other Obj. But we are commanded to pray always and that is a very convenient time when the Word of God is preached every thing is sanctified by the Word of God and Prayer Answ So we are commanded to rejoice evermore 1 Thess 5. 16. and in every thing to give thanks to God Phil. 4. 4 6. And to sing his Praises is the highest way or manner of rejocing and giving Thanks to God we are capable of attaining to as it appears in all the Scripture And also by the example of the Holy Angels who this way rejoice and give Thanks to God Besides the Preacher may pray before he comes out of his Closet or secretly in his Heart when in the Pulpit and answer those general Precepts so that you may see what such kind of Cavilings will bring us to 'T is evident we read of several Sermons the Apostle Peter preached and Paul too and some of them in Church-Assemblies but no more mention is made of praying before or after their Sermons than is of their Singing And is it not as convenient a time when we hear the Excellencies of Jesus Christ and the infinite Love of God and the Happiness of Believers opened then to sing and praise God as it is a proper Season to pray to God for a Blessing upon the Word there is the like parity of Reason for the one as there is for the other If any has the advantage 't is the Ordinance of Singing for two Reasons the one is a Precept the other a Precedent The Precept is given us by David containing a Prophecy of the Gospel-days and Gospel-Church Psal 100. 1. Make a joyful Noise unto the Lord all ye Lands Come before his presence with Singing So Psal 95. O Come let us sing unto the Lord let us make a joyful Noise to the Rock of our Salvation And vers 2. Let us make a joyful Noise unto him with Psalms This all People i. e. the Gentile-Churches are required to do as well as others and to do it too when they come into the Presence of God which 〈◊〉 Expositors say intends our coming into God's Presence in his Publick Worship Moreover the Watch-men and desolate Places or Souls who have been like desolate Places saith 〈◊〉 Prophet shall lift up the Voice with the Voice together shall they sing Isa 52. 7 8. And these Watch-men are those whose Feet are beautiful 〈◊〉 the Mountains who preach the Gospel of Peace and bring glad-tidings of good things And this very Text the Apostle applies in geâ—â—â—al to Gospel-Ministers in their publick Preaching of Christ in Christian Assemblies see Rom. 10. 15. But we having so largely in this Treatise opened this we shall say no more to it here As touching Examples we have the Church of God viz. Israel of old who sung together in Exod. 15. 1. and in many other places 〈◊〉 always generally when they came together to worship God as they prayed to him so they sang Praises to him which we have proved is no Ceremony of Moses's Law but a Moral Duty and so a Perpetual Ordinance And in the New-Testament we have the Example of Christ himself with his Disciples who after that part of Publick Worship viz. celebrating the Holy Supper sung an Hymn together O how sad a thing is it
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-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
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-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