it which is really their Duty as well as 〈◊〉 own I cannot sin in joining with any one in that Act to perform which is the Duty of another as mine though he may want the present Ability For Duties must be measured according to the Rule not the Ability of the Performer Now it 's no Duty for any Man to receive the Lord's Supper or be a Member of a Church in order to Communion without he find himself in some measure fitted by Grace these Sealing Ordinances of the Gospel suppose and require some other Qualification and are peculiar to visible Saints but where there is a natural Character or an Ordinance as to the Substance of it at least equally concerning all there is no Sin to join in the administration of it And if we consider of it warily unregenerate Men are great sharers in the Mercies of the Churches besides their own particular Duty that they may well join with them in setting forth God's Praises But more closely and particularly 1. When the Church and Saints of God are gathered together to worship him in Singing it is no more unlawful to sing with others that stand by and join their Voices than when in Prayer they stand by and give their Consent we do not so much join with them as they do own God's Actings among us It is no sin in them to join with us in such a Duty neither can it be any sin in us to sing though others very carnal will outwardly praise God with us 2. The Carriage of the Saints in their hearty and real Expressions of Praises may convince others in the coldness and lowness of their Spirit and stir them up to some spiritual Apprehensions Sidenham 〈◊〉 Singing pag. 213 214 215. 'T is evident the Church is not bound to worship God alone in the Administration of the Gospel and not suffer the People to come among them unless she intends to become no Church in a short time for how shall she increase or have Children born in her Is not Hearing the Word of God preached and Publick Prayer as Sacred Ordinances of Gospel-Worship 〈◊〉 Singing Why then may they be admitted to join with the Church in those Ordinances which they are no better able to perform acceptably to God than in Singing and be denied to sing By this Rule others must not be admitted to join with the Church in one part of Gospel-Worship you must not suffer them to join with us in any but even 〈◊〉 the Doors upon them and worship God alone And should we deny them to do this it might also lay a Stumbling-block in their way and give them a just offence against the Lord's People See more in Chap. 9. where we have spoken further to this Objection CHAP. XV. Wherein Mr. Marlow's Book and many other Objections raised against singing of Psalms Hymns and Spiritual Songs are fully and plainly answered THough all that are impartial who shall read Mr. Marlow's Book against Singing and consider what I have already said in this Treatise will say He is answered Yet I shall now give a particular Reply to all that is any ways material contained in it which I have not detected and answered before That which he insinuates pag. 3 4. about the Weakness and Imbecility of some Christians about their reception of this Ordinance as a dangerous thing needs no Reply he would fain make his Reader think to receive singing of Psalms c. as an Ordinance is no less than a falling away from the Truth So clearly saith he manifested by the Holy Scripture and witnessed to by the Sufferings of the purest Churches in our Age who have born a lively Testimony not only against the humane prescribed and precomposed Forms of Prayer but against singing David ' s Psalms and other Hymns or Songs precomposed by Man Answ 'T is not a falling away from Truth to restore a lost or neglected Ordinance of the Gospel as you I perceive dare not deny but this of Singing is The main difference is about the Manner or what Singing is We say it is going forward iâ— the glorious Work of Reformation What though some Baptized Churches who I do believe have attained to greater Purity in some things than some others have born such a Witness against Singing of David's Psalms is it therefore no Ordinance of Christ must they needs know every Truth of Christ Is there any Church that is yet arrived to such a perfection of Knowledg that they need not the discovery of any Truth but what they have received I am afraid some of those Churches are yet short of the Knowledg and Practice of another Ordinance as well as this and speak against it as against this though it is one of the first Principles of the Doctrine of Christ Heb. 6. 1 2. Are they against the Singing of David's Psalms and Hymns do ye say God forbid since the Holy Ghost hath enjoyned the Churches to sing them pag. 3 4. But to pass over this you come to consider that Text Ephes 5. 14. Speaking to your selves in Psalms c. Object From these Words nor the Context relating to them is there any Wâ—â—for a vocal Speaking but otherwise it must be understood a speaking to your own Heart These are your words Answ 'T is well you do not affirm this Teaching is then a Preaching from Psalms c. in ordinary Gospel-Administration for some there have been and may be are now that assert that and I think we shall find you there too by and by however let the Speaking be what it will that is here meant it is evident 't is such a speaking that is used in Singing for so the following words explain it which you are not willing it may be to cite Singing and making of Melody in your Hearts to the Lord. You then mention Col. 3. 16. I confess say you that Vocal Singing is here to be understood otherwise it could not be Teaching and Admonishing to others in Word or Deed but yet here is nothing to prove Vocal Singing together for Teaching and Admonishing one another in Psalms c. is meant of the Ministring Brethren whose Work it was to teach and admonish the other Members according to the Gifts they had received and none can prove any more by these words one another than what must be understood from Heb. 3. 13. But exhort one another daily whilst it is called to day And therefore as the word Exhortation is not used in the Church but in an orderly ministerial way by one at once c. must be used also according to Gospel-Rule 1 Cor. 14. 26. How is it Brethren when you come together every one of you hath a Psalm hath a Doctrine c. be understood of a Vocal Singing all together for I think 〈◊〉 will say that those words Every one of you hath c. were spoken of all having those Spiritual Gifts which can't be though of euery Minister in that Church Vers 28 much
For we do say and testify we believe you are wholly without Singing in any proper Sense at all The Lord give us Moderation don't let us be bitter one against another I shall beg a part in your Prayers and intreat you to look over what Weakness you may see in this small Tract for I am you know but a Babe in Christ's School and know but in part And now to you my Beloved Brethren and Sisters who meet on Horselydown whom I hope I may say are my Joy and my Crown whose Souls are most dear to me and whom I can say I truly love and long after it rejoices my Spirit to see how generally you are inlightned into this Gospel-Duty but 't is no small grief to me to see since the Church in such a solemn manner agreed to sing the Praises of God on the Lord's Day to find some of you so much offended I am perswaded 't is for want of Consideration for you have no new thing brought in among you Hath not the Church sung at breaking of Bread always for 16 or 18 Years last past and could not nor would omit it in the time of the late Persecution And have not many of the honest Hearers who have stayed to see that Holy Administration sung with you at that time and yet none of you ever signified the least trouble And have we not for this 12 or 14 Years sung in mixt Assemblies on Days of Thanksgiving and never any offended at it as ever I heard What is done more now 't is only practised oftner and sure if it be God's Ordinance the often practising of it by such who find their Hearts draw out so to do cannot be sinful And on that Solemn Day when the Church would have it put up to see 〈◊〉 the Members stood affected about Singing almost every ones Hand was up for it or to give Liberty to the Church at such times to sing And when put up in the Negative but about 5 or 6 at most as I remember were against it Did any one of you at that time say if we did proceed to sing at such times you could not have Communion with us which if you had I perceive the Church nay every one of us who had born our Burden for many Years would have born it a little longer Besides did not the Church agree to sing only after Sermon and when Prayer was ended And if those few Brethren and Sisters who were not satisfied could not stay whilst we sung they might freely go forth and we would not be offended with them so far was the Church or my self from imposing on the Consciences of any But is it not hard that some of us should so long be laid under a Burden when the Church generally was against Singing at that time and you cannot bear it now it is come to be your Lot I am afraid the noise of these things are misrepresented abroad and therefore I thought it might not be amiss to rectify Mistakes in you or any other Brethren The matter of Difference that is at present between the Church and some few of our dear and beloved Brethren and Sisters is not about Singing it self nor singing with others for that has been all along the practise of the Church for many Years as before I hinted but only about singing on the Lords Day unless it be one Member except the Judgments of any other are lately changed But my Brethren will I hope seriously consider of the Matter and labour after that Christian Love Tenderness and Forbearance the Gospel calls for We are exhorted to bear one anothers Burdens and so to fulfil the Law of Christ For the Lord's sake let us not fall out by the way and lay things grievous on one anothers Spirits for we are not Lords over one anothers Faith but Helpers of each others Joy O my Brethren pray let us all watch against Satan and strive to keep the Vnity of the Spirit in the Bond of Peace I must confess divers of you did much desire me to answer Mr. Marlow's Book before this time but I hope you will excuse my neglect for some of you know the occasion of it â—tis done now and in the fear of God recommended to your perusal And O that the Lord would be pleased to bless it to your Satisfaction then shall I have cause to praise the Lord that I undertook the Work I can â—â—y you lie near my Heart and I would do any thing I am capable of to promote Truth and Peace amongst our selves and in all the Churches of Christ If any of you should say How can we be satisfied to have Communion with the Church when we believe 't is an Innovation that 's a hard word Arâ— you Infallible Is there not ground for you to fear you are mistaken or to think in the least 't is a doubtful case since so much is to be said for it and has been so generally received from the beginning by most enlightned Saints and you your selves with the Church for so long a time been in the Practice of â—t at other times Besides can you find any ground from God's Word that will warrant you to separate your selves from the Church upon this account and also may not the same or like Scruple rise in our Spirits against having Communion with you who we beâ—ieve lie short of a plain Gospel-Ordinance â—nd so through want of light diminish from God's Word as you say we add thereto by doing of it But far be it from us to have a thought to act that way towards any of you Moreover will not such a practice of a Separation from the Church upon this account justify other Godly Christians who are Members of such Churches who do not sing that are convinced as well as we it is their Duty to separate from those Congregations to joyn with such Churches as are in this practice Doubtless that Door that will let you out of this Church will let others out of those Churches I mentioned before and there are not a few such in this City There is one thing I think good to note here to prevent any mistake that tho I call Preaching a moral Duty yet to preach the Gospel only appertains to such whom God particularly hath gifted for that Work and who have a lawful call to it I shall conclude with the words of the Holy Apostle Finally Brethren farewel be Perfect be of good Comfort be of one Mind live in Love and Peace and the God of Love and Peace shall be with you 2 Cor. 13. 11. Which is the Prayer of him Who is Your unworthy Brother fellow Servant and poor Labourer in God's Harvest B. Keach From my House near Horselydown Southwark April 3d 1691. The Contents of the chief Things contained in the insuing Treatise WHat it is to sing Page 5. That there can be no proper Singing without the Voice pag. 6. 'T is not simple Heart-joy or inward rejoicing without
〈◊〉 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
Chapter take what worthy Mr. Wells minds in his late Sermon about suâ—â— who neglect this Ordinance either about endless Scruples or Objections concerning the matter or manner of Singing Let us says he not disturb our selves with these groundless Objections but let us pursue and imbrace this holy Duty which is the very Subuâ—â—s of Heaven And observe what a Reverend Person notes upon this occasion I observe saith he they never thrive well who neglect or scruple singing of Psalms they commonly begin at this Omission but they do not end there but at last come to be above all Ordinances and so indeed without them whose Condition is not sufficiently to be deplored Suppl to Morning Exercis p. 189. To which let me add my Thoughts without offence I am perswaded for several reasons since this is so clear an Ordinance in God's Word that the Baptized Churches who lie short of the Practice of singing Psalms c. will never thrive to such a degree as our Souls long to see them to the Honour of the Holy God and Credit of our sacred Profession and Joy and Comfort of those who are truly spiritual among us for tho many things as the Causes of our sad witherings have been inquired into yet I fear this and the neglect of the Ministry are the two chief which are both holy Ordinances of Jesus Christ and yet our People that is some of them do not love to hear of either of them CHAP. XIV Shewing who ought to sing Psalmâ— Hymns and spiritual Songs whether it ought to be done in the publick Congregation and in a mixt Assembly or no. 'T IS strange that any should doubt whether it be the Duty of the Church to sing as well as private Families or Persons since our blessed Saviour with his eleven Disciples upon the closing of the holy Supper sung together an Hymn in that solemn Assembly if we may not ought not to follow them in the Practice of Singing an Hymn from thence what ground is there to break Bread in our publick Assemblies from that Example This is the Institution of that Ordinance and as he took Bread and blessed it and took the Cup after the same manner c. so 't is said when they had done they sung an Hymn and went out c. 'T is observable 't is not said Do this in your publick Assemblies and therefore some may say we will break Bread or celebrate that Ordinance in our own private Families in an upper Chamber as Christ and his Disciplies did and sing an Hymn when we have done and so exclude publick Assemblies for that part of God's Worship But to proceed we read as I have again and again shewed you that the Apostle injoins Singing on the Churches Ephes 5. 19. Col. 3. 16. Object But he doth not bid the whole Church to sing c. Answ The Apostle injoins the Lord's-Supper on the Church of the Corinthians 1 Cor. 11. 23 24. But some may say he doth not bid every one of them to break Bread how doth it follow every Member ought so to do there would be no end of such Objections But by this Rule any Precept injoined on the Churches may be restrained to a few Persons only and so it would open a Door to Men to excuse themselves from being concerned in other parts of gospel-Gospel-Duties and Worship therefore where a Duty is injoyned by the holy Spirit on the Churches without the least hint or intimation that it concerns only some of them nay and an Ordinance in which there is the same parity of Reason why one should be found in it as well as another that Duty concerns the whole Church or every Member but it is so in the case of singing of Psalms Hymns and spiritual Songs pray what ground has one Man to sing from hence more than another Are not all equally concerned to praise God nay and having received equal Mercies Blessings and Priviledges to sing his Praises since 't is required of all without the least exemption of any one Object But what ground is there to sing thus in the Church before or after Sermon Answ 1. As much surely as there is to pray before or after Sermon nay 't is evident if we do not take our Rule to pray before and after Sermon from those general Precepts that injoyn Prayer then I do declare I know no Rule at all for it in all the New Testament for we have neither Precept nor Example in the case but where we read of Duties that concern only some Persons and not the whole Church the Holy Ghost mentions the Persons 1. Either by their Relations they stand in one to another Or 2. Else by their Condition in the World Or 3. By their Office or Place they stand in As there are particular Duties that concern Parents Children Masters Servants Ministers Members Also Kings Subjects rich Men poor Men Men in Adversity or Men in Prosperity all sorts and conditions of Men. But here this Duty comes under no such particular Consideration but as 't is the Duty of all to hear God's Word and to pray with united Hearts so to sing together with united Voices there being no other manner or way prescribed as I have shewed for the discharge of that Duty or Ordinance of God But I would fain be resolved by my Brethren or any other what Ordinance of God or Duty it is that appertains to his Worship which ought to be performed in private that may not be performed in publick Take what famous Mr. Cotton of New-England speaks as to the Answer of this Objection 't is thus stated by him viz. Object Scarce any Example can be given of any intire Congregation that sung together mentioned in the Scripture Answ Tho no Example could be given for it yet it is a sufficient Warrant for the Duty if there be a Precept and saith he the Precept is plain Col. 3. 16. where the whole Church of Coloss is exhorted to have the Word of Christ dwell in them richly and to admonish one another in Psalms c. to sing with Grace or holy Melody to the Lord. If God saith he had reserved this Duty to some select Choristers he would have given some Directions in the New Testament for their Qualification and Election but since he speaketh nothing of any such c. he commandeth this Duty to the whole Church 2dly The Practice of God's Israel of old i. e. Moses and the Children of Israel is a further Solution to this Objection for there is an Example of singing together and besides that there was a mixt Multitude with them too is evident who no doubt sung with them having received the like Mercies they did See Exod. 12. 38. In the Manuscript I have by me before cited which seems to be wrote by a Man of Parts and good Ability who speaking to this Objection says much to the same purpose First That we have a Precept which is more than a Precedent
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
Mr. Wells affirms 〈◊〉 shall saith he take one Shaft out of the whole Quiver i. e. I shall use one Argument among many which is this viz. Wâ— always find this Duty of Singing Psalmâ— linked to and joined with other moral Duties thus the Psalmist joins Singing and Prayer together Psal 95. 1 6. O come let us sing unto the Lord O come let us worship and fall down and kneel before the Lord our Maker There is Prayer and Singing conâ—exed Singing being of equal necessity and authority with other Ordinances 〈◊〉 so the Apostle James joins these two together Is any 〈◊〉 you afflicted let him pray Is any 〈◊〉 let him sing Psalms Jam. 5. 13. You 〈◊〉 observe both these Services are equally calculated for Man's Necessity Thus Paul and Silas join them in their practice Acts 16. 26. And so Justicâ— Martyr in his 117â—â— Question ad Orthodâ—â—â— tells us That they sang and sent up Prayers to God the Primitive Church confirming David's Injunctions and the Apostolical Commands So that by these Instances we may observe that the Duty of Prayer and Singing have walked in the same Equipage and lay claim to an equal Authority from Divine Writ the Scripture jointly favouring both p. 177. Secondly This Duty and holy Ordinance of Singing in Gospel-Days is evident from these Prophetick Psalms I may speak saith Mr. Wâ—lls of Singing as Paul speaks of Timothy's Ordination 1 Tim. 4. 14. it was given by Prophesy There are divers Prophecies in the Old Testament concerning Saints singing in Gospel-times on Psal 108. 2. saith he Mâ—â—râ— observeâ— that there David pours forth his ardent Prayers and Wishes for the Kingdom of Christ And so Divines observe that the 100 Psalm is Prophetical Make a joyful Noise unto the Lord all ye Lands Serve the Lord with gladness Come before his Presence with Singing O sing unto the Lord a new Song Sing unto the Lord all the Earth Here we and all 〈◊〉 Gentiles be sure who believe in Christ are required to sing nay and to come into his Presence that is into his Publicâ— Worship with Singing The like 〈◊〉 1 Chron. 16. 23 24. Sing unto the Lord all the Earth shew forth from day to day his Salâ—ation Declare his Glory among the Heatâ—â— his marvellous Works among all Nations So Psal 66. 1 2. Make a joyful Noise unto 〈◊〉 God all ye Lands Sing forth the Honoâ—◠〈◊〉 his Name make his Praise glorious Psal 21. 13. Be thou exalted O Lord in thine 〈◊〉 strength so will we sing and praise thy Power These and many other Psalms are 't is evident Prophecies of Gospel-Times when the old Boundaries of the Church should be broken down to give an entrance unto the Gentiles into the Church of God and to shew us that is the Jews in their Church-State were to celebrate the Praises of God by Psalms so are we and as Israel sang the Praises of God in the Widerness and at the Red Sea and therein acknowledged the Benefits they received so 〈◊〉 we with Songs of Thanksgiving shew forth from day to day his Salvation and declare his Glory among the Heathen with a joyful and triumphant Noise otherwise we fall short of answering the Prophesy in our Day and Times and render not to God the Duty he requires And to all the prophetical Psalms I might add that pregnant Prophecy recorded by the Prophet Isa Chap. 52. 8. Thy Watchmen shall lift up the Voice with the Voice together shall they sing Which clearly saith Mr. Wells prognosticates this Musical Ordinance in Gospel-Times Musculus faith These Watchâ—en shall jubilee when they shall consider the great Joy approaching for the Redemption obtained by Christ There are two things which not only establish but sweeten and honour an Ordinance 1. Promises 2. Prophecies Christ himself was the Fruit and Issue of both These things clearly inform us 1. That Singing of Psalms c. is not a legal part of Worship but fuitable to Gospel-Times 2. That there is clear and manifest Institution of it nay and that these prophetical Gospel-Psalms and Prophecies are part of the Gospel being Prophecies of it as the first Chapter of John is What think you of those places of the Prophets and Psalms that speak of Christ as they are mentioned and recited in the New Testament are they not Gospel as well as any thing ye find therein taught or laid down anew Doth not the Apostle tell us That unto them that is to Israel the Gospel was preached as well as unto us And that in Promises and Prophecies it was preached to Abraham 3. Consider that there is no attainment under the Gospel of special spiritual Priviledges that can exalt Christians beyond thâ— practice of this Duty the more our Mercies are the greater are our Obligations 〈◊〉 praise God by Psalms Hymns and Spiritual Songs and so express the Joy of our Hearts by Singing forth the Praises of God they that attain to the greatest purity of Gospel-Worship and Institutions are to do as Moses and Israel did at the Red Sea Rev. 13. 3. 4. And they sang the Song of Moses the Servant of God and the Song of the Lamb saying Great and marvellous are thy Works 〈◊〉 God Almighty just and true are thy Way thou King of Saints Who shall not fear that and glorify thy Name O Lord for thou 〈◊〉 art Holy for all nations shall come 〈◊〉 worship thee for thy Judgments are 〈◊〉 manifest Manuscr Psalmody These were such that have attained to the Purity of Gospel-Institutions being purged 〈◊〉 by Fire from Antichristian Pollution being become as pure and transparent Glass having 〈◊〉 a perfect Conquest and Victory over Antichrist who are said thus melodiously to sing forth the Praises of God and to close this we 〈◊〉 sing in Heaven in the highest Glory and therefore it follows the highest state of Grace 〈◊〉 upon us be sure to be found in this so holy 〈◊〉 sublime Duty which as we have shewed in the Work of Angels Obj. But by the same Argument you bring to prove we ought to sing Psalms c. in Gospel-times from the Precepts given by David Why may we not as David did use an Instrument of ten Strings Answ 1. Singing with Instruments we say with Reverend Mr. Cotton was typical and so a Ceremonial Point of Worship and therefore ceased but Singing saith he with Heart and Voice is a Moral Worship such as is written in the Hearts of all Men by Nature As to pray in distress pag. 6. let it be observed that I am not alone in my Apprehensions as touching Singing being a Moral Duty Here you see that this worthy Man positively affirms the same And again he saith That singing of Psalms c. is not a Ceremony but a Moral Duty and so continueth in the New Testament Cotton's singing of Psalms pag. 23 24. But faith he suppose singing with Instruments were not typical but only an external Solemnity of Worship fitted to the Solace of
the outward Senses of Children under Age such as the Israelites were under the Old Testament Gal. 4. 1 2 3. yet now in the grown Age of the Heirs of the New Testament such external pompous Solemnities are ceased and no external Worship reserved but such as holdeth forth Simplicity and Gravity c. I might add and by the same Argument we may not sing because they used Instruments c. We must not pray or their praying is no Rule to us because they offered them up to God with Incense and divers such like Absurdities in other respects would follow therefore there is now no other Instrument to be used in singing but that of the Tongue well tuned with Grace from a holy and spiritual Heart But more of this hereafter 'T is enough to remove this Objection Singing is given forth a-fresh in the New Testament and no Instrument of Musick mentioned Which brings me to the sixth and main Argument to prove Singing of Psalms Hymns and Spiritual Songs a Gospel-Ordinance CHAP. VI. Wherein it is proved that singing of Psalms and Hymns c. is a Gospel-Ordinance because instituted and required of the Churches by the Holy Ghost WE shall now shew you it is one of Christ's Institutions or that which the Holy Ghost doth positively require or injoyn the Churches of God in the New Testament to be found in the Practice of To make this fully to appear I shall direct you to Ephes 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmis Hymnis in Psalms and Hymns and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticis spiritalibus and in spiritual Songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cantantes psallentes singing and psalming in your Hearts to the Lord. Col. 3. 16. Let the Word of Christ dwell in you richly in all Wisdom teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with Grace in your Hearts The holy Apostle in this Epistle to the Colossâ—ans strenuously laboured to take off this Church from all Jewish Rites Shadowy-Ordinances and Ceremonies and yet injoyns the Duty of singing of Psalms and Hymns and spiritual Songs upon them by the Authority of the Holy Ghost as that which is the absolute Duty of the Saints and Churches of Jesus Christ in Gospel-days What a foolish thing is it for any to object against this Ordinance because in the performance of it under the Law it was with Musical Instruments since 't is to these Churches so plainly given forth as a gospel-Gospel-Duty and in them to all the Churches of the Saints to the end of the World For by the same Argument one may deny singing of Psalms c. to be a Duty notwithstanding so fully commanded or enjoyned by the holy Spirit another may object against any other Precept and so till they leave us not one Gospel-Ordinance I must confess whatsoever was given forth under the Law or injoyned as an Ordinance unless a Moral Precept that is not given forth anew under the New Testament there being neither Precept nor Precedent for it I never believed it doth in the least concern us Hence we object against the Jewish Sabbath for tho a time of Worship is Moral yet the Seventh Day which was coâ—manded to the People of the Jews and proselyâ—â— Stranger that was within their Gates yet it â—â—ing not given forth in the Gospâ—l by 〈◊〉 nor his Apostles nor ever observed as we 〈◊〉 find by any gospel-Gospel-Church it concerns us 〈◊〉 in the least especially considering that 〈◊〉 Gospel Churches observed another Day in 〈◊〉 Worship and not that viz. the first Day of 〈◊〉 Week But as touching this of Singing there 〈◊〉 remain certainly no doubt about its being 〈◊〉 Duty since as I have already proved it 〈◊〉 observed before the Law and under the 〈◊〉 and in the Gospel and given forth here 〈◊〉 these Churches as an absolute Institution 〈◊〉 if these words don't contain a Precept we 〈◊〉 be at a great loss to find a Precept for 〈◊〉 other Duties in the New Testament which are no otherwise expressed As for Example Only let your Conversaâ—â—â—â— be as it becomes the Gospel Phil. 1. 27. Is any afflicted let him pray James 5. 1â— Let no corrupt Communication proceed 〈◊〉 of your Mouth c. Ephes 4. 29. Let every one of you so love his Wife â— Ephes 5. 33. All these Precepts are injoyned in the very same form of Speech Let the Word of 〈◊〉 dwell in you richly in all Wisdom teaching 〈◊〉 another in Psalms and Hymns and Spiritâ—â—â— Songs singing with Grace in your Hearts to 〈◊〉 Lord. Is any merry let him sing Psalms James 5. 13. 'T is not left to our liberty whether we will sing or not or that we may or may not do it 't is as absolutely injoyned as Prayer or any Gospel-Duty and that not only on single Persons at special occasions but on the Churches also they are here required to sing Psalms and Hymns and Spirituals Songs likewise A Man may as well say any one of them who were Members of the Churches were not concerned in other Precepts as to say this doth â—ot concern them all generally as well as some in particular May not you as well say and stand by it too All are not to be filled with the Spirit or to desire the further influence and assistance of it or all are not required to pray nor to put on the whole Armour of God or all are not to let their Conversation be as becomes the Gospel nay what not Now since one Command or two at most for breaking of Bread is judged a sufficient ground for all Christians Obedience and we finding no mention made of the practice of it in divers Gospel-Churches Why is not this Command thrice repeated in the New Testament as binding on our Consciences as the other especially considering how it corresponds with the Practice of Christ and his Apostles as shall God willing be further evinced For we have in a word both Precepts for it and Examples too Tho if we had no Precedents for Singing in the New Testament yet these Precepts are sufficient and where we have the one we need not the other Besides where there is the like Ground or Reason of a Law one would think that might tend somewhat to satisfaction Have not we like cause to praise God and to sing forth his Praise as they had And doth not God deserve the like Glory and Honour from us as from them And do not our Souls need those sweet Soul-refreshing Comforts and Consolations which many meet with in that Ordinance as much as they did And is not every Word of God alike pure and righteous and equally to be esteemed Nor will that Objection some raise against it signify any thing viz. Why we cannot come at it we do not know how we should sing Ans How has Christ not been faithful then who is the Son over his own House in declaring the manner how we should sing hath he not
left us a Pattern or an Example himself Is it not said they sang an Hymn viz. he himself with his Disciples And since there is no other Rule Mode or Manner of Singing differing from that practised by Moses and Israel before the Law and others after them and these in the New Testament what can be clearer the manner is plainly described But will your utter neglect of it upon this pretended Ignorance excuse you before the Lord ought you not to do it as well as you can But I am afraid rather some have taken up a Prejudice against it and do not desire to be informed about it But I shall from what I have said upon this last Proof draw one Argument and proceed to the next thing Arg. 1. That which Christ practised in Gospel-Worship and his Holy Apostles by the Authority of the Holy Ghost did injoyn on the Gospel-Churches as their Duty to do is the undoubted Duty of the Saints and Churches of Christ to do and perform to the end of the World But Christ did practise the Singing of a Hymn with his Disciples in Gospel-Worship and his Apostles did injoyn or require the Gospel-Churches to sing Psalms and Hymns and Spiritual Songs as their Duty by the authority of the Holy Ghost Ergo 'T is the undoubted Duty of the Saints and Churches of Christ to practise Singing of Psalms Hymns and Spiritual Songs to the end of the World The Minor as to the practice of Christ and his Disciples I have already proved the Scripture is plain read Mat. 26. 30. And when they had Sung an Hymn they went out into the Mount of Olives The same is recorded by St. Mark Chap. 14. 26. And his Apostles did injoin it on the Churches Ephs 5. 19. Col. 3. 16. As touching the Major if that be not granted farewel to all Gospel-Institutions For if neither Christ as our Pattern nor the Apostolical Institutions and Injunctions contained in the New Testament as our Rule gives no sufficient Authority as to do what was so practised and injoined what Ordinance can bind us CHAP. VII Proving Singing of Psalms c. An Ordinance because it was confirmed by Miracles as other Ordinances were MY next Argument to prove it is a Gospel-Ordinance to Sing Psalms Hymns and Spiritual Songs is taken from that visible witness that God did bear to it in the New-Testament it seems to me and others whose Eyes God hath opened that it was confirmed by a Miracle as all other Gospel-Ordinances more or less were Heb. 2. 3 4. As the whole of Christ's Doctrine or the Christian Religion was confirmed by Signs and Wonders and divers Miracles and Gifts of the Holy Spirit according to God's own Will and good Pleasure so were most if not all Gospel-Ordinances particularly 1. Meeting together on the first Day of the Week was miraculously owned and confirmed by that wonderful effusion of the Holy Ghost Acts 2. 1 2 3. 2. Preaching the Word was after the same manner confirmed Whilst Peter yet speak these words the Holy Ghost fell on all them which heard the Word Acts 10. 44. For they heard them speak with Tongues and magnify God vers 46. 3. Baptism was as wonderfully confirmed at the Baptism of our Saviour for when he came out of the Water the Heavens were opened and to a Voice from Heaven saying This is my beloved Son in whom I am well pleased Mat. 3. 16 17. And the Spirit descended like a Dâ—ve and lighted on him 4. Laying on of Hands was after the like manner owned and confirmed And when Paul had laid his hands on them the Holy Ghost came on them and they spake with Tongues and magnified God Act. 19. 6. 5. Also when the Apostles had prayed 't is said the place was shaken where they were assembled and they were all filled with the Holy Ghost Act. 4. 31. 6. In the last place we find Singing also was in the same sort confirmed And at Midnight Paul and Silas prayed and Sang Praises 〈◊〉 God 〈◊〉 the Prisoners heard them And suddenly there was a great Earth-quake so that the Foundations of the Prison were shaken 〈◊〉 immediately all the Doors were opened and every Man's Bands were 〈◊〉 Act. 16. 25 26. Mr. Wells taking notice of this place saith God honoured the Ordinance of Singing c. with Miracles Behold here faith he an eminent Miracle Prisons saluting their Prisoners Liberty Paul and Sâ—lâ—â— Singing set God on working And if their Tongues were loosed in Duty their Hands shall be loosed for Liberty Singing and Praying can work â—â—â—ders Certainly had not this Duty as well as others been to continue in the Church as most acceptable to God he would never have witnessed to it after this manner but since he hath let such tremble that slight and contemn it As these Miracles confirmed the Gospel in general so all must needs confess each Ordinance thus owned and born witness to was miraculously confirmed and as others so this Joyntly with this Argument it is necessary also in the next place to consider how Singing of Psalms was brought into the Church in the Gospel-times as other Ordinances were even as a Doctrine Prophesying Interpreting c. 1 Cor. 14. 26. Nay and it seems it was in their Publick Assemblies when Unbelievers were admitted to come in among them as appears by vers 33. Object But this was an extraordinary Singing or a Singing by an extraordinary Gift and there are none have such Gifts now and therefore none must sing in these days since the miraculous Gifts are ceased Answ That the Psalm was extraordinary as to the Matter is doubtful because we know no Psalms but the Book of Psalms or those called the Psalms of David so that it is very likely it might be one of them but let it be a Psalm or an Hymn given forth by the extraordinary Gifts of the Spirit and sung too by the same extraordinary Spirit yet this doth not weaken but strengthen my Argument 1. Because as I said even now all Gospel-Ordinances were witnessed to by the miraculous Gifts of the Holy Ghost in the Apostles days and so likewise they had extraordinary Gifts to discharge those Duties respectively 1. They had an extraordinary Gift of Prayer extraordinary Gifts to Preach and handle a Doctrine the like in Interpreting and Prophesying so no doubt likewise for Singing But if after these extraordinary Gifts ceased in the Church the Saints were to sing no more but leave off that Ordinance notwithstanding the Churches are enjoined to sing by the Holy Ghost Pray consider the direful Consequences of such an absurd Conclusion i. e. the Apostles had an extraordinary Spirit nay an infallible Spirit in Preaching in Praying in Prophesying in Interpreting the Scripture and in the whole of their Work in the Administration of the Gospel in respect of every Duty and Ordinance thereof these are all ceased since none have these miraculous Gifts now From hence it will follow There 's none now
can or ought to Preach Pray Interpret c. or dispense any one Ordinance of the Gospel c. Nay and 't is not unknown to many there are some have lately made use of this Argument against all Ordinances And this I will say and by the help of God stand by it too That if Singing must be rejected or thrown away by virtue of this Argument viz. Because none have an extraordinary Gift to bring 〈◊〉 forth all Ordinances are gone or must be cast off God deliver poor Christians from the pernicious Arguings of such weak Opposers of Singing of Psalms Hymns and Spiritual Songs Besides 't is evident none of those Duties and Gospel-Administrations were tied up to such who 〈◊〉 those extraordinary Gifts but that others who had but the ordinary Gifts might and ought to attend upon the Administration of the same Duties and Ordinances as well as those so miraculously endowed for the main Business the Apostle strives to do there was not to order the Matter of the Worship of the Gospel but to regulate the Manner how those extraordinary Gifts in the Church should be used to prevent Confusion and that all might be done to edification of the People whilst God saw good to continue them in his Church Doubtless there cannot be a stronger Argument brought to prove and confirm this Ordinance The Holy Ghost inspired the Saints with Miracles Gifts of the Spirit to bring forth a Psalm as well as to bring forth a Doctrine and so witnessed to it and established it as a standing Ordinance in the Church as being of the same Nature and Authority with Prayer and Preaching or any other Gospel-Institution I will close this with one Argument Arg. That Duty or Ordinance which was owned and witnessed to by the Lord in the New Testament with Miracles and the extraordinary Gifts of the Spirit is to abide in the Church as a standing Ordinance But Singing of Psalms c. was thus confirmed owned and witnessed unto Ergo Singing of Psalms c. remains in the Church as a standing Ordinance CHAP. VIII Proving Singing of Psalms Hymns and Spiritual Songs a Gospel-Ordinance to continue in the Church from the practice of the Churches in the succeeding Ages next the Apostles Times particularly in the second and third Centuries with the practice of all the Godly generally in all Ages nay the most strict in Grace and Godliness till this present Age. AS Singing of Psalms Hymns and Spiritual Songs was instituted and given forth by the Holy Ghost in the Gospel and practised by Christ and his Saints in the Primitive Times so we shall shew you from the best and most approved Ecclesiastical Histories it was practised in the Ages next unto the Apostles Days Here I shall give you what Mr. Roberts in his Key to the Holy Bible hath said upon this account pag. 173. And as Singing of Psalms c. saith he was used in the purest Primitive Apostolical Times in the Church-Assemblies so it was continued all along in the successive Churches hitherto though it is too evident that some Corruptions and Vanities by little and little crept into this as into other parts of God's Worship Singing of Psalms c. was used in the second Century to celebrate Christ and his Deity against the Calumny of Theodosiâ—â— Euseb Eccl. Hist Lib. 5. cap. 28. Eusebius tell us that Pliny the Second aboâ—â— Anno 98 wrote an Epistle to Trajan the Emperor that the Christians being gathered together before day were wont to sing Hymns together and praise Christ as God And the same Eusebius affirmeth that Philo-Judaeus did testify the same of this Christian Practice and also assures us that the said Pliny and Traja lived in the Time of the Apostle John who did not die till about 100 Years after Christ This very Passage out of Eusebius I find cited by Mr. â—â—berts Mr. Wells Mr. Cottâ—â— and also by Mr. Sidenham 〈◊〉 others But having the History I need not mention them yet for one Reason I shall add the same over again out of Mr. Sydenham's Treat of Singing p. 209. Eusebius saith he in his Eccles Hist lib. 3. cap. 35. quotes two Epistles of Plinius Secundus to Trajan the Emperor testifying that the Christians were wont to assemble themselves before day to sing Psalms and Hymns together The same doth Philo-Judaeus testify who lived in the Apostles Time as the same Esebius saith Lib. 2. cap. 22. Now in the Time of Plinius and Trajan did the beloved Disciple live saith Zanch on Ephes 5. 18 19. Tertullian who flourished near the Apostles Time about 194 saith the Christians were wont to sing out of the Holy Scripture Apol. cap. 1. 9. as their usual custom Athanasius maintains it was practised in his Days Episcop eo locis Cyprian pressed this Duty in his Epistle to Donatus Chrysostom in his Commentary on Psal 41. admonishes all Persons Countrymen Mariners Weavers c. to sing Psalms and Spiritual Songs Estius cries out saith Mr. Wells to take notice of the Custom of the Primitive Christians who did not only sing Psalms and Hymns in their publick Assemblies but in their private Families I might quote Ambrose who zealously pressed this Duty on the Western Churches of singing Psalms and Hymns Lib. 9. Confessionum Mr. Cotton saith that one Samosatenâ—â— the Heretick who denied the Deity of the Lord Jesus was one of the first that within these first 300 Years opposed the Singing he speaks of No marvel if the Saints sung to Christ as unto God that such a Man opposed the practice of Singing such Hymns Basil the Great a most Famous Pious and Learned Man mightily commends the Singing of Psalms as I find him quoted by several worthy Writers I need not go lower Obj. But they Sung with Orrgans or musical Instruments the Ordinance was corrupted and we cannot come at it now c. Answ 1. We find no mention in the least of any other Singing but that of united Voices in Eusebius nor Tertullian c. 2. But pray what Ordinance hath not been corrupted and the purity of it as practised in the Primitive Time lost Now by the same Argument viz. because adulterated and intermixt with foolish Ceremonies we must not Sing So we must not practise Baptism nor the Lord's Supper nor any other â—â—stitution of the Gospel for none have been more abused and corrupted than they have and indeed it is rather an Argument for Singing than against it for here in Satan shewed his Malice and Hatred of it by seeking thus 〈◊〉 add Poison to it But ought not we to labour to restore it 〈◊〉 its primitive Practice as in other Ordinances through Grace we have been helped to do Shall we not have the pure Food of Godâ— Word because Antichrist hath put Poison 〈◊〉 theirs There is one thing I omitted which is worthy to be noted in Eusebius It seems the Christians would not part with this sweet Ordinance of the Gospel though it cost them
one Man's Singing and divers others in the Book of Psalms before cited The third place is that in Rev. 19. which is a Prophecy of that triumphant Singing thaâ— shall be in the Church throughout the Earth or in all Nations at the downfal of Babylâ—â— And after these things I heard a great voice 〈◊〉 much People in Heaven saying Allelujâ—â— vers 1. And I heard as it were the Voice of 〈◊〉 great Multitude and as the Voice of many Wâ—â—ters and as the Voice of mighty Thundrings saying Allelujah for the Lord God Omnipotent reigneth Vers 6. That Singing that is represented to John by these kind of Noises can 〈◊〉 signify the Singing of one single Man in 〈◊〉 Congregation and though it is said to be 〈◊〉 at that time to such a degree and on that occasion extraordinarily performed yet it makes not against ordinary Singing which is a Gospel-Precept as hath been proved for as there are times of extraordinary Prayer so of extraordinary Praise and Singing to Jehovah Moreover it follows no more that we must not sing at all unless we have an extrordinary cause to be merry or rejoice in God then it doth follow we may not pray at all unless we are afflicted James 5. 13. I shall now shut up this with three or four Arguments and proceed to the next Chapter Arg. 1. If it was never commanded of God nor the Practice of his People under the Old Testament nor in the New in the ordinary Worship of God for one Man alone to sing by himself in the publick Congregation then for any to attempt to bring such a Practice into the Church would be a great Evil and an absolute piece of Will-worship or an Innovation But it was never the Practice of God's People under the Old Testament nor in the New nor commanded of God in the ordinary Worship of God for one Man alone to sing by himself in the publick Congregation Ergo For any to attempt to bring such a Practice into the Church would be a great Evil and an absolute piece of Will-worship or an Innovation The Major certainly every Man will grant that is resolved not to add to or diminish from God's Word or doth believe there must be no Additions nor Alterations to what is laid down in Christ's New Testament for by that Argument if one new Practice may be admitted others may As to the Minor if any can shew me in the Old or New Testament that any one Man in the ordinary Worship of God was allowed thus to do I must confess my Argument is lost but if they cannot do that 't is unanâ—swerable Arg. 2. If singing of Psalms Hymns and Spiritual Songs be injoyned on or required of the Churches by the Holy Ghost in the New Testament and that there is no other way manner or 〈◊〉 prescribed than what was used by the Sâ—â—â—ts under the Old Testament and by Christ and his Disciples in the New viz. a singing together with a melodious Voice then that way the 〈◊〉 sung under the Old Testament and Christ 〈◊〉 his Disciples under the New is to be our Rule 〈◊〉 Practice in Singing and there is no other 〈◊〉 singing of Psalms Hymns and Spiritual 〈◊〉 is enjoyned on or required by the Holy Ghost 〈◊〉 the Churches in the New Testament and 〈◊〉 is no other way manner or mode prescrâ—â—â—d than what was used by the Saints under the Old Testament and by Christ and his Apostles â—â—der the New Ergo To sing together with a melodious Voice is to be our Rule and Practice in singing and there is no other No body will surely deny my Major if any can find another way manner or mode prescribed let him shew it us As to the Minor that singing of Psalms c. is injoyned I know no body doth deny it Arg. 3. If whatsoever was writteâ— aforetime or given forth in the Old Testament by the Spirit especially which were moral Duties nay and given forth afresh in the New was as to matter and manner for our Instruction and Learning and singing of Psalms and Hymns and Spiritual Songs which is a moral Duty was given forth aforetime nay and it is given forth afresh in the New then the matter and manner of Singing as practised in the Old and practised in the New was for our Learning and Instruction that we should do the same But whatsoever was written aforetime or given forth in the Old Testament by the Spirit especially which were moral Duties nay and given forth afresh in the New as to matter and manner was for our Instruction and Learning and singing of Psalms Hymns and Spiritual Songs which is a moral Duty was given forth aforetime in the Old Testament and afresh in the New Ergo Singing of Psalms Hymns and Spiritual Songs as to matter and manner as practised in the Old Testament and in the New was for our Learning and Instruction that we should so do and practise the same The Major cannot be denied the Minor is proved from that in Rom. 15. 4. For whatsoever was written aforetime was written for our Learning 2 Tim. 3. 16. and from what I have said in this Treatise wherein 't is evinced that Singing c. is a moral Duty and given forth both in the Old and New Testament If any object and say that then we must sing nothing but David's Psalms or the Songs contained in the Old and New Testament I answer The Matter that then was sung was God'â— Word or Divine and Holy Songs and so must the Matter of our Songs be the Psalms of David or the Word of Christ i. e. such things that are certainly Divine and Sacred congruous with the Word of God or spiritual Songs If they object about the manner used under the Law with Musical Instruments I answer 〈◊〉 plead for no other manner than was practised in the New Testament as well as in the Old 〈◊〉 under the Old we read of singing together with united Voices without Instruments and the same in the New So that unless Instruments of Musick as Organs c. were used in the New Testament they are unlawful to be brought into the Worship of God and in vain is it for any to object against Singing because Musical Instruments were used under the Old Testament since the one is given forth in the New viz. singing Psalms without mention made of Instruments of Musick and so practised also But to that Objection I purpose to give a full Answer when I come to consider of Mr. Marlow's Book Arg. 4. If Christ and his Disciples never practised nor injoyned on the Churches any Ordinance or Duty but they left a sufficient Rule how such Ordinances or Duties should be performed and yet Christ and his Disciples did sing and injoyned singing of Psalms c. on the Churches then they left a sufficient Rule how singing of Psalms c. should be performed But Christ and his Disciples did practise and injoin singing of Psalms and Hymns
less of all the Members c. So 〈◊〉 cannot be supposed that all the Ministring Brethren had the Gift of Singing or 〈…〉 was any distinction of its universality in delivery more than of other Gifts in the 〈◊〉 Text besides the Context speaks of single Persons that must exercise in the Church 〈◊〉 therefore those words every one of you 〈◊〉 mean all c. Answ First of all I cannot but take notice how you contradict your self in Ephes 5. 19. you would have the Apostle by Teaching and Singing to mean only a silent Speaking in their Heart without a Voice But in Col. 3. 16. you confess that intends a Vocal Singing Do you think any Man who has the least Light or Knowledg in the Scripture can groundedly suppose that the Apostle doth in Ephes 5. 19. in these words Speaking to your selves in Psalms Hymns and Spiritual Songs singing and making of Melody in your Heart to the Lord. And in Col. 3. 16. in these words Teaching and Admonishing one another in Psalms and Hymns and Spiritual Songs singing with Grace in your Hearts to the Lord mean two different things Surely there is not one Man to be found of your Opinion for all generally with one Mouth affirm the Apostle in writing to these two Churches intends the one and the same Practice Nor is â—here any thing said by you to convince us to the contrary for though the Duty seems to be â—id down in different words yet it implies the same thing speaking to your selves and teaching and admonishing one another are of the 〈◊〉 import on this occasion as expressed here for the Speaking is in Singing and so is the Teaching and Admonishing as the close of the Text opens it to every understanding Man 2. 'T is observable how you seem to confound this great Duty injoined in ordinary Worship on these two Churches with the exercise of those extraordinary Gifts mentioned 1 Cor. 14. 26. which hereafter I purpose to explain and shew the purport or main drift of the Spirit in that place in 1 Cor. 14 c. If any Man did sing in an unknown Tongue alone 't was because others were not capable to sing with him and he from thence was not to use such a Gift in the Church unless there was an Interpreter to give forth that Psalm or Hymn that so all might sing with him and be edified in that Ordinance as in others 3. In the third place which is yet worst of all you would have this of Teaching and Admonishing one another in Psalms c. singing with Grace in your Heart to refer to that Heb. 3. 13. which you apply to such who had the Gift to preach Ministerially and to sing too by the said Gift In answer to this in the first place I thought we should not have had you to affirm the Apostle means by Teaching and Admonishing here in this place to be Preaching according to that in your sense you refer to in citing Heb. 3. 13. Now as to the first part of your Assertion had you read Reverend Mr. Cotton it might have removed this Mistake and so prevented your pains to trouble the Reader with such an Exposition of the Text I find him answering an Objection that directly includes part of yours in these words following Object The Apostle to the Ephesians and Colossians doth not say Sing one to another in Psalms but speak or preach one to another or in other words Teach and admonish one another the Psalms dwelling in their Hearts they were to dispose them in a way of teaching and admonishing but as for singing he makes no mention of that until he came to teach them the manner of dispensing the words of Christ unto God in one Verse and then indeed he teacheth them to sing in the Spirit making Melody with Grace in the Heart If I do not mistake you this Objection contains part of what you say and pray take his Answer I do not doubt but he gives the true sense of the place Answ Such as tremble at the Word saith he as the framer of this Objection professeth himself to do they should rather bow their Judgments and Practice to Scripture-Language than bow the Sense of Scripture to their own Conceptions against the Language of Scripture it is one thing to speak one to another in Psalms and Hymns and spiritual Songs as is done in singing and another thing to preach and teach one another out of the Psalms and Hymns and spiritual Songs 'T is true they were to teach and admonish one another out of the Psalms and the scope of Paul will teach that but if Paul had meant that to wit that they should teach and preach one to another out of the Psalms he would not have said Speak ye one to another in Psalms or with Psalms but out of the Psalms for such is the Language of the Holy Ghost in expressing this Duty Paul is said to have expounded and testified and perswâ—ded the Jews out of the Law of Moses and out of the Prophets Acts 28. 23. So Philip is said to do begin to preach to the Eunâ—â—h from that Scripture in Isaiah Act. 8. 35. Thus Mr. Cotton 'T is evident my Brother that Paul is not a speaking here to Ministers but to the whole Church and he is not a laying down Directions to gifted Brethren how they should preach and exhort one another that way as sometimes he doth much less about the exercise of extraordinary Gifts but 't is to injoin and exhort the Churches to sing Psalms and Hymns and spiritual Songs how also they should perform this Duty to the Honour of God and their own Comfort in ordinary Gospel-Administration Dr. Roberts in his Key to the Bible pag. 176. saith on these words to this purpose But Christians should be filled with the Spirit not filled with Wine but with the Spirit and speak one to another in Psalms 〈◊〉 Hymns and spiritual Songs c. thus rejoicing with Heavenly Melody in your Hearts to the Lord and the latter words in both places Eph. 5. 19. Col. 3. 16. are saith he exegetical to those in the beginning of the Verses explaining what he means by speaking teaching and admonishing viz. thus edifying one another in singing Psalms c. And it 's an excellent way of speaking to themselves and to one another when Christians sing Psalms c. therefore saith he that speaking to themselves and teaching one another in Psalms and Hymns and spiritual Songs is 〈…〉 singing As to singing with a vocal Voice you have granted 't is intended by the Holy Ghost in Col. 3. 16. which is as much as I desire What you hint or imagine of one singing alone has been fully answered that never having been the Practice of God's People in God's ordinary Worship neither in the Old or New Testament and as touching singing by an extraordinary Gift more of that anon And saith Mr. Sidenham many think there can be no such use of Singing as
Preach together who had Doctrines and at the same time every one that had a Psalm they would come forth with their Psalm and Singâ— and so those who had the Gift of Tongues and a Gift to interpret might do the like which the Apostle shews them was Confusion and if they did thus and Unbelievers come into their Assemblies at such time would not they say they were mad Now 1. to open this place of Scripture it will be necessary to consider what disorderly practice it was Paul reproves them of and no doubt it was the Confusion before mentioned two three or more bringing forth their Doctrine together and others who had other differing Gifts coming forth together with them too 't is very like at the same time 2. The Rule to regulate these Disorders And now let this once and for ever be noted and well heeded viz. That the ordinary way of the Administration of all Gifts and performance of all Ordinances in the Churches must be the Rule for the extraordinary Gifts and performance of Ordinances 3. Then in the third place we must consider the manner of the performance of Ordinances and exercise of Gifts according to the Nature of the Gifts and Ordinances And now as to the Gift of Teaching Interpreting Prophesying c. only one was to be the Mouth Let the Prophets speak one by one and let the other judg if any thing be revealed to him that sitteth by let the first hold his peace To act contrary to this Rule is Confusion and so of some other Gifts and Ordinances whole Nature were in themselves the same so they were to be done And now as to Singing that being always performed with Voices together both in the Old Testament and by Christ and his Disciples and by Paul and Silas and so enjoined on the Churches they who had a Psalm that is as I conclude a Psalm of David to bring forth by an extraordinary Spirit which might not be the Matter of the Psalm but the Manner of bringing it forth in an unknown Tongue and it may be in a Tune too that others might not understand and so upon both respects others could not sing with him nor the Church be edified he was not so to bring forth his Psalm unless there was an Interpreter who might give it forth to the People that they might sing together as always that Ordinance was practised in the Publick Congregation And this appears to be the sense of the place by Paul's own words When I pray I will pray with the Spirit and with the Vnderstanding that is in a known Tongue to my own Understanding and to the Understanding of others And when I sing I will sing with the Spirit and I will sing with the Vnderstanding also that is If I sing in the Church I will not sing in an unknown Tongue so that others cannot understand what I sing and so cannot sing with me He doth not mean doubtless his own Understanding only but the Understanding of others also so that according to the Nature of the Ordinance all might be edified and all might be comforted Now this being so as I am well satisfied 't is the meaning of the Spirit what an endless stir is here of one Man's singing alone in the exercise of an extraordinary Gift which cannot be proved by the Wit of Man from the Text much less had it been so would it have been a Rule to the Churches in ordinary Administrations of Christ's Ordinances Though for several to preach together that would be Confusion yet to sing together would be none but the greater and the more sweet Melody as Mr. Sidâ—ultan â—â—ws Nor would the Unbeliever to hear a Congregation sing together say Are they not mad because this sort of Singing was always practised both among the Jews and also among the Gentile Nations And so much to this Text. And whereas you say If any one had such a Gift and came forth to sing alone in the Church as you fancy some did in that Church you should bless God for so great a Presence of his Spirit among his People pag. 23. I assure you I should charge him with introducing a Practice no where warranted in the Scripture and so no sign of God's Presence at all but a meer Innovation in God's Worship being without Precept or Example VI. Objections Answered I am now come to your last Thesis wherein you pretend to answer some of our Arguments and Scriptures for Singing Psalms Hymns and Spiritual Songs And if I meet with any thing pertinent I shall reply to it or else pass it by as not worthy of an Answer And such is the first you bring as alledged by us from 〈◊〉 15. And the second is like to it about 〈◊〉 and Barak as if they together did not could no sing that Song when the Holy Ghost positively says they did The Holy Ghost saith that Moses and the Congregation of Israel sung and you would fain make us believe it was some extraordinary Extasy 〈◊〉 we from thence must have Dancing too which I have already fully answered Your third Reply That the Singing that was in the Temple was extraordinary and so in the Apostles Time Answ We deny the latter Singing was no more performed in the Gospel-time by an extraordinary Spirit and Manner than Prayer Preaching and all other Ordinances and by the Argument we have not those extraordinary 〈◊〉 now to perform one Duty so not another And if we must throw one Ordinance away from thence we must as the Non-Churches say lay them all aside and practise none at all till we are endowed with Power from on High as the Apostles were viz. to Preach Prophesy and sing Psalms Hymns and Spiritual Songs by Inspiration or by the extraordinary Gifts of the Holy Ghost For as Singing it being a moral Duty as well as Prayer so it was in the Church of the Jews before the Glory of their Temple-Worship so Prayer and Preaching being ordinary Duties and parts of Natural Religion as well as brought under Divine Institution for the more orderly and spiritual performance of them yet in the glorious Time of the Gospel were all done by an extraordinary Spirit or by Miraculous Gifts 't is evident therefore extraordinary Gifts in the Gospel-day were not only suited as you imagine to tune their Hearts and Tongues to sing the Praises of God only but also to Pray Preach Prophesy and so to perform the whole of Gospel-Ordinances and Worship which was to confirm each Ordinance in particular and the whole of the Christian Religion in general Mark 16 17 18 19. Heb. 2. 3 4. And therefore we have no more reason to lay aside or neglect Singing the Praises of God till those extraordinary Gifts shall return which we have no ground to expect ever will than we have to lay aside Prayer Preaching Baptism the Lord's Supper and every other Duty and Ordinance since Singing of Psalms c. is injoined on the Churches
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
gone must all Gospel and Spiritual Forms go too In all Administrations we should see to our Spirits that they be not formal but that with Life and Spirituality we perform every Duty c. Have we not a kind of Form prescribed us by our Brethren and Sisters and others too when they put up their Bills and tell us what they would have us to ask or desire of God for them this would run us into strange Scruples Must we tell them they must not put words into our Mouths we must pray as the Spirit moves us and can't tell whether we shall pray for them or no Your eleventh Reply is this viz You intimate that we say that Prayer under the Gospel is an Ordinance of the same nature it was under the Law and therefore Singing under the Gospel may be of the same nature c. To this you say that it is true that private Prayer is a Duty of the same nature under the Gospel as it was under the Law But their Prayers you say were delivered formerly with dark Shadows and carnal Ordinances for whilst the Priest was offering the Sacrifices the Priests and Levites in Songs with Instruments of Musick delivered such Prayers and Psalms and Praises as were appointed for the publick Service of God Therefore say you whatsoever Singing hath been or still may be in Gospel-times may as well differ from the Old-Testament-Temple-singing Answ Here you have wounded your self and not us in the least It appears your Exception lies against our praying in Gospel-times as much as against our singing from thence For we must not sing with united Voices with Grace in our Hearts to the Lord or at leastwise the singing in such a form or manner under the Law is no Rule for us because they sing not only with their Voices but had Musical Instruments also Why now I reason thus We must not pray with our Voice in Gospel-days or at leastwise the Saints so praying under the Law can be no Rule for us because they had dark Shadows mixt with their Prayers as you affirm they had so that since we have the Essence of both these Duties in our Spirit which God looks more â—â—pecially at and we are capable to worship him acceptably without the Verbal and Vocal Instruments of our Body we must not with our Tongues neither pray ner sing the Praises of God the one follows as naturally from the Premises as the other by which all may see the Consequences of your Arguments against Singing Alas the true matter of the case is this If People would be rightly informed Vocal Prayer is God's Ordinance and a Moral Duty as well as instituted and the Saints praying and keeping Days of Fasting and Prayer and Days of Thanksgiving under the Law is a Rule for us but all Shadows and Ceremonies they used in Prayer under that Dispensation is nailed to the Cross of Christ or buâ—ied with him And so in like manner the singing the Praises of God with our Voices is God's holy Ordinance and a Moral Duty tho brought also under Institution yet all those Shadows and Ceremonies that they used in their singing under the Dispensation of the Law as Instruments of Musick c. are nailed to the Cross and buried with Christ as being Ceremonial The like might be said in respect of Preaching then and now for there were some things then in thaâ— Administration that might be shadowing yeâ— Preaching abides God's Ordinance for ever 〈◊〉 not in the Ministers Preaching under that Dispensation yet 't is evident to be so in respect 〈◊〉 that Maintenance God appointed his Ministers then May you not say that the Ministers of Chrisâ— under the Gospel ought not to have any Maintenance at all allowed them or at leastwise that Law of God that provided for his Ministerâ— under that Dispensation is no Rule for it because that was by Tythes c. which was 〈◊〉 Legal Right and abrogated by Christ 'T is known some have drawn such an Inference but I am glad to see our London-Elders better instructed for in the late Treatise called The Gospel-Ministers Maintenance vindicated which is recommended to all the Churches by them joyntly you may see tho they granâ— Tithes did appertain to the Mosaical Law and that that Law is abrogated yet they affirm the Equitableness of that Law remains And from hence they urge and press the Duty of the Ministers Maintenance now in Gospel-days on our People Take the words as they lie in that Book pag. 109. The Lord's People ought to be as careful in the discharge of their-Duty to Christ's Ministers now as the Israelites were to the Levites tho as we have already said their Portion is not the Tenths of Mens Increase nor the first Fruits which Law is abrogated yet the Equity of that Law that is a Moral Duty remaineth perpetually as the Apostle observes Do you not know that they which minister about holy things live of the things of the Temple and they that wait at the Altar partake of the Altar c. 1 Cor. 9. 13. Why even so it is in the case of singing the Praises of God Under the Mosaical Law the Lord's People used Musical Instruments in that Ordinance which was a Legal Rite and is abrogated but Singing is a Duty still and from hence too it appears so to be upon the very same scot of Account viz. because the Equity of it in all respects remains and is the same i. e. God deserves equally to be praised now as then 〈◊〉 there is the same reason we should sing his Praises now as they had Nay since we have received greater Grace greater Light clearer Discoveries of his Will and greater and more glorious Blessings and Priviledges than they had we having the Substance of those things which they had but the Shadow of there is more reason we should sing the Praises of God now than they had then For now under the Gospel the time of singing of Birds is come Cant. 2. 12. 〈◊〉 't is to be done more spititually without Musical Instruments only with our Voices together with Grace in our Hearts to the Lord Col. 3. 16. In like manner also Israel in their assembling together to worship God which also is a moral Duty had then a glorious external Temple to worship in as well as Musical Instruments in their Worship but because 〈◊〉 under the Gospel have no such glorious external Temple must we not meet together to worship God at all or was their assembling together so to do no Rule for us to perform that great religious Duty 't is easy to 〈◊〉 Ceremonial Rites and places then used from moral and perpetual Ordinances and to shew how those external Rites and Shadows are gone and yet that part which is moral remains forever The same holdeth good in respect of the Jewish Day of Worship as well as to their Place of Worship and Musick in their Worship for there is no more natural or
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
Persons who have wrote upon this Truth like Men and Men too of great Parts Learning and Piety or let them not trouble me nor the World any more As touching his Epistle to the Churches I shall take but little notice of it nor of that he hath writ to my self sith in my Judgment neither of them signify much you are Men of greater Wisdom than to be frightned out of an Ordinance or deterred from seeking after the Knowledg of it with these scurrilous Names of Error Apostacy Human Tradition prelimited Forms mischievous Error Carnal Forms Carnal Worship c. These are hard Words and do not bespeak a trembling Heart nor a humble Spirit and better becomes a Man that pretends to Infallibility But what some Men want of sound Arguments they think to make up by hard Words and Confidence but this will never do with you How hath our Practice of baptizing Believers c. been branded with the reproachful Name of Error and 't is very observable how some Men of far greater Parts and Ability than my Brothers or mine either have cried out against the Reign of Christ Conversion of the Gentiles and calling of the Jews as a gross Error as witness Mr. Richard Baxter particularly of late 'T is Arguments I know you look for and if you find those of Mr. Marlow's to prevail against what I have said do not regard what I have wrote in the least for I would have your Faith as the Apostle speaks to stand in the Power of God and not in the Wisdom of Mâ—n The smallness of the Number of our Churches who are in the Practice of this Ordinance I also know will signify nothing with you provided it be proved to be a Truth of Jesus Christ What tho there was not one of our Churches that had Light in it it would certainly the more concern them to enquire after it And tho he hath so coursly saluted me c. yet I am not concerned at it further than to bewail his Confidence and Ignorance to say no worse I know no Men in any Age who appeared first to vindicate a Truth which others call an Error but have met with the same Usage I meet withal from our Brother who I hope is a good Man and means well yet is he strangely beclouded As I have been a Preacher up of Spiritual Worship as he says and that too more than thirty Years tho a poor and unworthy one so through the Grace of God I hope shall continue to do unto the end of my days and 't is only Spiritual Worship you may perceive I plead for in contending for singing of Psalms Hymns and Spiritual Songs none of which three can be without their special and particular form But must they needs be therefore carnal and humane Forms which appertain unto them I see 't is time to stand up for the Form of Ordinances for the Form of Doctrine and for the Form of sound Words for if we must part with singing of Psalms Hymns c. from his pretended Arguments about Forms all external Ordinances must go as well as that of Singing In a word we must give up our whole visible Profession and wait for those extraordinary Gifts of the Spirit that were in the Primitive Time if we must not sing till we have that extraordinary Gift to do it which some had in the Apostles Days and the like in discharge of every Gospel-Ordinance which were to abide in the Church to the end of the World He may as well therefore say I do but counterfeit that excellent Gift in Preaching when I preach which was in the Primitive gospel-Gospel-Church as thus to charge me in the case of our singing by the ordinary Gifts of the Spirit Read his Epistle to me Append. p. 15. It seems to me as if my Brother does not understand the nature of Moral Duties or natural Worship but mistakes and thinks natural or moral Worship must needs be carnal tho we never plead for the performance of any Duties that are moral naturally in themselves without the help and assstance of God's Spirit and the Graces thereof in our Hearts Is it not part of natural Religion and Worship to fear God to love God and trust in God and that too with all our Hearts and with all our Souls and with all our Strength and love our Neighbours as our selves c. These Duties appertain to natural Religion yet without the divine Help and Influences of the Spirit we can do none of them in a right manner no more say I can we pray nor sing the Praises of God which are Duties comprehended in our fearing honouring worshipping and loving of him And whereas Mr. Marlow reflects on me as if I singled out my self more than others in London in pushing on this practice of Singing I must tell him I have abundance of Peace in my Spirit in what I have done therein And if our People I mean the Church to whom I belong are one of the first Churches of our Perswasion in this City found in the practice of this Sacred Ordinance I am satisfied it will be to their great Honour and not to their Reproach and that not only in succeeding Ages but also in the Day of Jesus Christ But blessed be God the greatest number of our worthy London-Elders are as well satisfied in this Truth as my self and many of their People too and will generally I doubt not in a little time get into the practice of it Our Reverend Brother Knowllys 't is known is clear in it and has practised it for some Years though at present 't is not used in his Congregation He told me lately he is about to write in Vindication thereof which he intends to publish in a short time if the Lord please to spare his Life And whereas Mr. Marlow affirms as if I had brought Singing into our Congregation to the grief and trouble of many of our Members it is false for 't is known the Church hath been in this practice near twenty Years after Breaking of Bread and near 14 Years on Thanksgiving-days in a mixt Congregation And what was done of late in bringing it in after Sermon on the Lord's Days was done by a regular Act of the Church in a solemn manner And though some of our worthy Brethren and Sisters are at present somewhat dissatisfied with it yet I doubt not but will in a little time see their Mistakes if such busy Men as he do not in an undue manner blow up Coals of Contention amongst us Can any sober Christian think he hath done well to publish the Private Affairs of a Particular Church to the whole World It seems to some as if he has hopes there will be a Breach in the Church upon the Account of our Singing the Praises of God but I hope he will find our worthy Brethreâ—â— understand themselves better than to go about to impose on the Church or Consciences of their Brethren or to
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
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
all she must not in the Church give an account of her Conversion or declare how the Lord was pleased to work upon her Heart for I have shewed in that Act there is much instruction nay 't is so full of teaching to others that what some pious Women have spoke in the Church upon this account God hath blessed to the Conversion of Sinners as well as it has refreshed and sweetly comforted divers Believers and therefore herein you abuse the sense of the Holy Ghost and indeed are not I fear fit to be a Teacher of others but to learn in silence your self 2. The way therefore to understand this as well as other Scriptures is to have recourse to the main drift or purport of the Spirit of God therein And evident it is the main thing the Apostle drives at in both these places or doth intend is this viz. That Women ought not to be allowed to take part in the ordinary Ministration of preaching the Gospel or ministerially or authoritatively to preach the Word because he that has received a just Call so to do may and ought to exhort and command in the Name of our Lord Jesus with all Authority Tit. 2. 15. and this Work therefore Women should not take upon them because they must be in Subjection and not usurp Authority over the Man To take the bare letter of the Text without shewing the scope and drift of the Spirit of God in it would make sad work as I might shew from many Scriptures and has occasioned many abominable Errors nay Heresies to abound in the World 3. As to that teaching which is in Singing it doth not lie in a Ministerial way and therefore not intended by the Spirit of God here Preaching or Teaching is not Singing nor Singing Preaching or Teaching though there is a Teaching in it You must learn better to distinguish between different Duties and Ordinances before you take upon you to teach others Read what I have before said and also what Mr. Cotton Sidenham c. have said as you will find it repeated in this Treatise in respect of the Nature of Teaching and Admonition that is in the Ordinance of Singing and you may further see how you miss and abuse these Scriptures for he or she that reads the Scripture may be said in some sense to teach there is much teaching in it yet sure a Woman may be suffered to do this as a case may present it self both in the Church or at home either in her Husbands presence and not be deemed to usurp Authority over him for the Usurpation the Apostle speaks of respects a Womans own Husband if not chiefly as well as others and therefore if she must not sing in the Church so by your Argument she must not sing nor read the Scripture at home in the presence of her Husband because there is a kind of teaching in both those Duties and if she should as you intimate she would not only break Silence but usurp Authority over the Man i. e. her Head and Husband which is forbid The Lord deliver poor Women and Men too from such kind of Doctrine as this 4. 'T is evident the Apostle lays no other restraint upon Women than what the Law laid them under they are to be silent or 't is not saith he permitted unto them to speak but they are commanded to be under Obedience as also saith the Law 1 Cor. 14. 34. And 't is as clear they were always under the Law suffered to sing in the Congregation as well as the Men therefore it was not such a Speaking or Teaching as is in Singing that Paul intends in those Scriptures 5. Whereas you affirm that Women were not admitted to pray nor prophesy in the Church neither in the Old nor New Testament is doubless false as our late Annotators well observed on 1 Cor. 14. 34. which is the very Text you mention take their words This Rule must not say they be restrained to ordinary prophesying for certainly if the Spirit of Prophesy came upon a Woman in the Church she might speak Anna who was a Prophetess in the Temple gave Thanks to the Lord and spake of him to all them that looked for the Redemption of Israel and I cannot tell how Philip's Daughters prophesied if they did not speak in the presence of many The reason given why Women should be silent is because they are commanded to be in Obedience A Woman say they might say Amen to the publick Prayers and also sing with the Congregation to the Honour and Glory of God but for her to speak in an ordinary course of Prophesy to instruct People c. she is forbidden The Apostle saith a Friend in a Manuscript doth not prohibit all manner of speaking for that is directly contrary to 1 Cor. 11. 5 6. where Women are admitted to pray and prophesy for Prayer they may say Amen to the publick Prayers of the Church and for Prophesy they may sing Psalms the Apostle using the Expression according to the Ideum of the Jews 1 Sam. 19. 20 21. 1 Sam. 10. 5. they shall prophesy and for they shall prophesy the â—ald Paraphras reads they shall singâ— and thou shalt praise with them Vid. Wilson's Dict. Dr. Hammond's Annotat. on 1 Cor. 11. 5. and so it 's used 1 Chron. 25. 1 2 3. The Prohibition saith he is not restrained only to Church-Assemblies but holds good in all places and at all times and intends a Subjection of Women to their Husbands as plainly appears by comparing 1 Cor. 14. 35. with 1 Tim. 2. 12 13. with the occasion and scope of the Text and is of no greater Restraint now than lay on them under the Law 1 Cor. 14. 34. where they were permitted to sing Object But say you If we should say such a vocal Singing together is for a Teaching then where are the Hearers if all be Teachers c. Appendix p. 35. Answ We have shewed you Singing is a distinct thing from that which is called Teaching or Preaching tho in Singing there is a Teaching but chiefly we speak to our own selves as the Apostle exhorts in Psalms c. and the matter of the Psalm or Hymn is full of Teaching and Admonition yet 't is the Matter â—ung which teaches rather than the Singers may â—e said to do it nor is it any Contradiction to say when I teach others yet I am thereby taught and admonished my self So that if it were admitted to be a common or ordinary Teaching which must not be allowed and all might be said to teach c. yet nevertheless all are Hearers also and are in a sweet manner taught admonished and instructed in singing the Word of Christ in Psalms Hymns and spiritual Songs as elsewhere I have shewed Nor is it any Contradiction to say according to the sense of the Apostle Women must keep silence in the Church and yet suffer them to sing c. no more than 〈◊〉 contradicts their Silence when they