moral Holiness in one day than there is in another True a time of Worship is moral from the fourth Commandment nay and so may as some have learnedly shewed the seventh part of Time likewise but that Day lies in the Breast and Power of him who is the Lord of the Sabbath viz. Jesus Christ who in the New Testament hath appointed the first Day of the Week and not the last to be the Day of Gospel-Worship for us but the Jewish seventh Day as Reverend Calvin excellently hath shewed Institut pag. 124 125 126. was Ceremonial 1. Because called a Sign between God and the Children of Israel Ezek. 20. 12. 2. From the nature of the Law it self which was given forth and charged to be kept with such strictness that it plainly appears to appertain to the Yoke of Bondage they were not to kindle a Fire through all their Dwellings on their Sabbath nor to speak their own Words nor think their own Thoughts from hence Calvin shews God discovered the absolute need and necessity of a perfect and compleat Righteousness in order to Justification and Acceptation with God i. e. that the Creature must be without Sin or attain to a Cessation from the Thoughts of Evil which figured forth the necessity of Christ's perfect Righteousness and of that Spiritual Rest such who believe in him enter into All that are in the old Nature or whilst they remain under the old Covenant-state do labour and are heavy laden there is the six days work in the Antitype but when they come to Christ believe in Christ then they cease from their own Works and enter into Rest according as Christ hath promised Mat. 11. 28 29. then they enter into the Antitype of the Jewish Sabbath Heb. 4. 3. This also appears by the Nature of the Precept it self as laid down Exod. 20. wherein all may see it seems to be a meer carnal Ordinance like others which were imposed on the People till the Time of Reformation or till the Substance came What was it God enjoined on them but a cessation from all external Labour or Work In it thou shalt do no manner of Work Thou nor thy Son nor thy Daughter 〈◊〉 thy Man-servant nor thy Maid-servant nor thy Cattel nor the Stranger which is within thy Gates Exod. 20. 10. Here as this Law was written in Tables of Stone are no Religious Duties enjoined on that Day but a ceasing from bodily Labour which fully shews the purport of it 4. 'T is called by the Apostle amongst other Mosaical Rites a Shadow of things to come but the Body or Substance of them is Christ Col. 2. 17. And thus you may see how to exclude Ceremonial Rites used under the Law that were joined to Moral Duties and yet preserve that which is Moral in them Doubtless though it is not our Duty to observe that Jewish Ceremony of the seventh-day-Seventh-Day-Sabbath which was given forth and enjoined on them yet the Law of the Fourth Commandment as to a time of Worship as before remains to us so doth Singing the Praises of God but the External Place of Jewish Worship the Time and external Rites of their Worship and the external Instruments of Musick then used in their Worship went away altogether and were buried with Christ Object Your twelfth Reply is To that we say of precomposed Forms of Preaching since the extraordinary Gifts of the Spirit are ceased 〈◊〉 must now pray and preach by its ordinary Gifts and if we are allowed to use precomposed Forms of Preaching why not of they might say say you Prayer and Singing also pag. 46. Answ You seem to state this Objection not so fair as you ought because you know we do not plead for such precomposed Forms of Prayer as we do of Preaching and Singing But the Truth is if there was no more to be said against using those Forms of Prayer that some contend for than what you have said they might be lawful too Therefore I shall trouble the Reader with a recital of what you say to this Objection against precomposed Forms of Prayer and Singing and what you say for Forms of precomposed Sermons since you seem to be for one and against the other I do acknowledg say you and assert that we should not neglect Prayer till we have an Extraordinary Gift or Impulse of Spirit unto Prayer but we should constantly go to God as we can not only for continuance of those Mercies we have but for further supplies of our inward and outward Wants which are the chiefest part of Prayer But Singing proceeds from a fulness of enjoyment and is called a Breaking forth and therefore requires a greater Measure of the Holy Spirit for we can pray for what we have not but we should break forth into Singing for what we have â—therwise we mock God and draw nigh unto him with our Mouths and honour him with 〈◊〉 Lips when our Hearts are far from him and our fear towards him taught by the Precepts of Men and therefore when I consider the present State and Frame of the Churches of Jesus Christ I wonder that so many should be for Singing when their Hearts are so much below Prayer for if we should go from Saint to Saint we should find that this is the general Cry I have a dead and stony Heart I can't pray I want the Spirit Now if thus it be then where is the Spirit of Singing Will you lie and express that with your Lips to God which you have not in your Hearts Pag. 46 47. Answ The substance of what you say here is this viz. That a greater Measure of the Spirit of God is required in Singing than there is required in Praying but you give no Reason for it The Apostle saith When I pray I will pray with the Spirit and when I sing I will sing with the Spirit c. 1 Cor. 14. 15. He doth not hint he needed greater help to do the one than to do the other There is no Duty nor Ordinance of the Gospel that can be performed acceptably to God without the Spirit or the gracious Influences thereof And certainly no Man besides Mr. Marlow will say there is more need of the Spirit in its greater Influence in ordinary Occasions or in common Worship to praise God nay to sing his Praise than there is to pray and in the doing other Duties You mention that in Isa 52. 38. of Breaking forth Why is that then a Vocal Singing it was hinted by you even now to be some kind of shouting or rejoicing pag. 29. as if it was no such thing as here you seem to grant it to be when you think it will serve your turn another way But all may perceive by your arguing against Singing after the manner you do that though the Essence in your sense be in our Spirits and as others say Singing is comprehended in their Praying i. e. when they Praise God yet none of these in truth is proper Singing in your
〈◊〉 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-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
Secondly That we have Precedents for it in the Old Testament And say I it being no ceremonial Rite but a moral and perpetual Duty that in the Old Testament is as much a Rule for us herein as their religious reading the Scriptures and keeping of Days of Prayer and Fasting and Days of Thanksgiving if this be not so in vain are our People pressed and stirred up to those Duties by the Authority of those Texts in the Old Testament as I said in Chap. 4. pag. 47. Besides we find 't is prophesied of that in Gospel-days as has been shewed Sions Watchmen and desolate Souls or waste places should lift up their Voice and with their Voice together shall sing Isa 52. 7 8. And certainly that in Rev. 19. 1 2 3 4. those Hallelujahs that shall be sung in the Gospel-Churches at the downfal of Babylon will be doubtless with Voices since 't is said to be the Voice of much People as the Voice of many Waters and as the Voice of mighty Thunderings Christ saith Mr. Cotton and his Disciples when they received the Lord's-Supper which was a Church-Act they were an intire Congregation and they after Supper sung an Hymn To say that one sung it saith he and the others joined in Spirit saying Amen hath no foot-hold in the Text it might as well be said they all took the Bread they all blessed it and gave it in that one did it and all the rest joyned in Spirit and consented in that and in the blessing of it But 't is said they sung the Hynm not he alone yet he is said to give Thanks or to bless the Bread c. It is no strain of Wit saith he but a solid and judicious Exposition of the fourth Chapter of the Revelation to make it a Description of a particular visible Church of Christ according to the Platform and Patern of the New Testament whereas the four living Creatures are four sorts of Officers so the twenty four Elders set forth the Brethren of the Church in respect of their ripe Age Gal. 4. 1 2 3. and twenty four in number answering to the twenty four Orders of Priests and Levites 1 Chron. 25. 9 c. and these are all said to joyn together in singing a new Song unto the Lamb. If his Exposition may not be admitted yet all Expositors agree that by the four Beasts and twenty four Elders are meant the Church and the Officers in the Church and then their singing together doth confirm the manner of Gospel-singing with united Voices together in God's Worship Object But what ground is there for the Church to joyn in singing of Psalms c. with Vnbelievers Answ 1. Unbelievers joyning with them is one thing and their joyning with Unbelievers is another And since 't is a Church-Ordinance as we have clearly proved all along it is what Rule or Ground hath the Church to put Unbelievers forth of their Assemblies if they knew them from others there may be Unbelievers in the Church and there may be Believers out of the Church 2. What ground hath the Church to pray with Unbelievers certainly the Communion together in Spirit is more close and intimate than that of uniting the Voice so that if it be unlawful to let them sing with us 't is unlawful to let them in their Hearts joyn in Prayer with us Must not the Children have their Bread because Strangers will get some of it Besides in the Church of Corinth when Singing was brought in amongst them as well as a Doctrine c. the Apostle speaks of Unbelievers coming into their Assemblies and 't is one Reason he gives why they should take heed to prevent Confusion and not to suffer one to bring in a Doctrine or many together and another an Interpretation and another a Psalm to put them all on Singing and so have all these Ordinances confounded together in a disorderly and confused manner So 1 Cor. 14. vers 26. compared with vers 23. 3. If Singing be a part of natural Religion or a moral Duty as Prayer is this Objection is gone for ever So that he that answers what we say here will do nothing unless he can make it appear Singing the Praises of God is a meer positive Precept and had never been known to be the Duty of Mankind without some written Law or Prescription Are not all Creatures called upon to sing and praise their Creator and have not Unbelievers cause to praise God nay sing his Praise for the Mercies and Blessings God doth bestow upon them Nay have they not cause to praise God for Christ and the Gospel c. What is Singing but praising of God And would you not have â—ny to do this but the Saints Ought not all Men on Earth to pray tho till they have Faith their Prayers are not accepted of God I shall conclude this Chapter with what Mr. Sidenham hath so well said to this Objection Many who grant Singing to be an Ordinance saith he among Saints yet stumble to sing in a promiscuous manner with others especially because so many Psalms c. are of such composition that doth not seem to concern a mixt multitude For opening of this I must lay down this general Position That Prayer and Praises are natural Duties belonging to all Men as Men though only the Saints can do them best and spiritually it is so upon all Men by the Law of Creation to seek to God for what they want and to thank him for what they have this is due unto God owing unto him as Creator and Benefactor and though Singing be a part of instituted Worship yet it is as an addition of Order and a regulation of a natural Duty And as there is no Man but is bound to pray for Mercies so none are exempted from praising God for Mercies though they sing in a lowâ—â— Tune than Saints Thus David calls in 〈◊〉 Creatures to bless and praise God as a natural Duty according to their several Capacities Psal 136. Psal 117. Psal 10â— Psal 20. 21 22. Praise is the natural Duty of all the proper Duty of Saints and 〈◊〉 perfect Duty of Angels and glorified Souls Object You will say They cannot perfâ—â—â— it aright Sol. 1. Their want of Ability doth 〈◊〉 discharge them from such a Duty engravâ—â— on their Consciences from the natural respects they have to God as a Creator 〈◊〉 perform which God gave them full power Let every Man do his Duty conscientiously he may afterwards come to do it spiritually 〈◊〉 though I should lose the sense of a Duty iâ— my Conscience yet the Duty lies on my Conscience from God's Authority and my Relation to him By the same Rule every one should abstain from performance of a Duty for 〈◊〉 of present Ability whereas the Duty muâ—â— be done and strength expected from Heaven and waited for according to the divinâ— manner of Dispensation 2. It 's not unlawful to join in any Act with others or to countenance them in
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-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
For if he brought out a Psalm of David in an unknown Tongue who could sing with him But if he had been to sing alone the Melody might have refreshed those who sung not 〈◊〉 as some say they have been in hearing the French Protestants sing who understand not their Language But to prevent this the Apostle Paul resolved when he sung he would sing with the Spirit and with the Understanding also because 't is the Matter sung that is fruitful to the Understanding and what is the Melody without that Your third Reason or Argument is taken from that in Ephes 5. 18. Be ye filled with the Spirit speaking to your selves c. Answ Doth not the Apostle pray that God would â—ill all the Saints with Joy and Peace Rom. 15. 13. And pray that they might be filled with the Fruits of Righteousness Now singing flows from that Joy that all the Saints ought to labour after and also from the Fruits of Righteousness we have an equal need to be filled with the Spirit to pray to meditate to praise God and to preach and hear the Word as well as to sing Psalms and Hymns c. But you say pag. 18. That the Gifts of the Holy Spirit were not given alike to every Member of the Church Answ 'T is granted But doth it follow because some had the extraordinary Gift of the Spirit to pray must not the others who had not those Gifts no more than we have them now not pray at all Brother I am grieved to see how you are deceived and would â—eceive others But as they who had not the extraordinary Gift of the Spirit to pray were notwithstanding to pray so they who had not the extraordinary or special Gift to sing were nevertheless to sing the Praises of God What you speak pag. 18. about the diversity of Gifts but the same Spirit from 1 Cor. 12. is rather more against the performance of those other Dâ—ties and Ordinances than Singing because Singing is not there mentioned But all that you say there has been answered already so is what you infer from Col. 3. 16. Ephes 5. 19. For to think the Apostle refers to the special Gift of Singing in those places is of a pernicious tendency for you may as well say the same of all other Precepts enjoined on the Churches and so free us from all Gospel-Obedience for want of such Gifts Why must not Spiritual Songs be allowed as well as Psalms and Hymns What do you mean in pag. 23 Brother you were better be silent till you can distinguish better between Psalms Hymns and Spiritual Songs and the manner of the bringing of them forth by a special Gift A Doctrine may be as Spiritual that is precomposed as that which was brought forth by a special Gift so may an Hymn or Spiritual Song though 't is by the ordinary Gifts or Help of the Spirit precomposed there cannot be an Hymn nor Spiritual Song without its Form but if it be a Spiritual Song it has a Spiritual Form The very word may convince yoâ— of your Error if the Song be taken out of Christ's Spiritual and Sacred Word the Form is Spiritual and if it be sung with a gracious Heart and Tongue 't is doubtless Spiritual Worship and acceptable to God I shall conclude this Section of yours with one honest and plain Argument That Assertion or Notion against Singing the Praises of God that hath a natural tendency in it to overthrow the practice of all Gospel-Ordinances as well as singing the Praises of God is a vile and pernicious Assertion or Notion But for a Man to assert the Saints and People of God now in these days ought not to sing Psalms Hymns and Spiritual Songs because we have not that special or extraordinary Gift of the Spirit to do it hath a natural tendency in it to overthrow the practice of all Gospel-Ordinances in these days Ergo. That Assertion is vile and pernicious The Major cannot be denyed the Minor I have abundantly proved in this Treatise In Sect. 4. You seem to Answer what we say about Singing being a moral Duty Which you say Is the refuge of some who cannot maintain their practice of formal Singing by Gospel-Institution Append. pag. 27. Answ You mistake we need no Gospel-Institution 't is as clear a Precept in these Scriptures Ephes 5. 19. Col. 3. 16. as any we have in the New-Testament But we say Singing the Praises of God is more than a mere positive Duty What you further say under this Head doth but betrary your own Ignorance about moral Precepts and needs no Answer I having fully explained it in this Treâ—â—â—e Is it absurd and irrational for us to make the Moral Law or Light of Nature a Rule to exert the Worship of God see Append. p. 28. 'T is not so much the matter of Moral Duties as the manner of the performance of them that renders them Spiritual and for the more orderly and spiritual performance of such Duties that are in their own nature Moral they are brought under Gospel-institution as Prayer Preaching and Singing the Praises of God are and therefore all Moral Duties must be discharged by the help of the Spirit and with Grace in the Heart if accepted of God In pag. 33. of your Appendix you repeat your former Objection against Womens Singing in the Church because the Apostle saith he suffered not a Woman to teach nor usurp Authority over the Man but to be in silence So that Christ say you makes it an usurpation of Authority for a Woman to teach or to speak or any ways to break her Silence in the Church But then say you 't is objected These Scriptures that forbid Womens teaching and speaking in the Church do intend only that they should not be the Mouth of the Church as in Prayer and Doctrine c. To this Objection against your Exposition of these Scriptures you give your Answers 1. That such a sense as this we speak of is against the Letter of these Texts 2. By asserting that in Singing together there is Teaching Instruction and Admonition pag. 34. Answ This kind of arguing against Womens Singing we have all ready fully refuted but for the sake of our good Women and to detect this falsity I shall add a word or two further in way of Reply 'T is a hard case that Women should be debarred to speak in any sense or any ways to Break Silence in the Church as you affirm through a mistake of the Text. 1. For then they must not ask a Friend how he or she doth when in the Congregation 2. She must not be suffered to be an Evidence in the Church against any Offender in the case of Discipline 3. Then she must not ask where the Text is if she comes too late for that is in some sense a speaking and breaking Silence 4. Nor must she then say Amen at the close of Prayer for that 's a breaking Silence 5. Which is worst of
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-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-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
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-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-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-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-Gospel-days performed by Christ and his Disciples Then no Christian has cause in the least to doubt but so we are to sing since 't is a Duty and injoyned on the Churches in the New Testament Ephes 5. 19. Col. 3. 16. But this I have spoken largely to already likewise See Chap. 9. In Pag. 47. of your Book you say As to Forms of Prayer and Singing you have sufficiently treated of them before and that the sufficient Gifts of the Spirit shall continue for the Worship of God in the Gospel-Church to the end of the World and therefore your Business here you say is only to shew that the using a Form of Preaching is no Example for a Form of Singing Because say you there is reason for a Form of Preaching from God's Word and Example of Christ himself who read a Text and then preached from it though as he was not so others are not limited to that or any particular Forms yet it is lawful for them and required of them to compare Spiritual Things with Spiritual and to give themselves to reading and meditation and to hold fast the form of sound Words rightly dividing the Word of Truth So that where the Scripture gives us a liberty we may use it but it is our Sin to take it where it is forbidden as you say you have shewed in a form of Prayer and Singing Answ In vain is all this for all the Saints and Ministers of Christ in all the World know there is no one form of Preaching laid down in all the Scripture We have no direct Precept nor Example to preach in the form of taking a Text of Scripture and to raise a Doctrine from it and then Generals and Particulars with Application 't is left to the faithful Servants of God to make use of such a Form or Manner as the Spirit of God may help them to and the best Form or Method they ought and do make use of which they judg may most tend to the profit of the People That place you mention of our Saviour taking a Text and then preaching from it is scarcely true however 't is a greater proof for a Form of Reading the Scripture in our Publick Assemblies than for taking a Text to preach from it The Text saith He went into the Synagogue of the Jews on the Sabbath-day and stood up to read Aud there was delivered to him the Book of the Prophet Isaias and when he had opened the Book he found the place where it was written The Spirit of the Lord is upon me c. Luk. 4. 17 18. And he closed the Book so do not we and gave it again to the Minister vers 20. And began to say unto them This day is this Scripture fulfilled in your Ears vers 21. We read of no more he spake unto them from that Scripture And as touching those general Directions you mention of comparing spiritual Things with Spiritual c. 1 Cor. 2. 13. the Apostle doth not prescribe a Form of Preaching but shews as our Annotators observe how they did disclaim those Orations of the Athenian Philosophers using a plain and spiritual Stile giving the naked Truths of God without any paint of gawdery Phrase speaking the Oracles of God as the Oracles of God fitting Spiritual Things to Spiritual Persons or opening one Scripture by another But certain it is they preached by an Immediate and extraordinary Spirit or Inspiration And so do not we but by an ordinary Spirit from the mediate Word and therefore must study and are left to use what Method we think may be as I said before most profitable for the Edification of the People so that although the Matter of our Sermons are God's Word and so Divine and Sacred yet the Form or Method you may as well call Formal and Human as so to call our Sacred Hymns c. God hath graciously owned nevertheless this form of Preaching and daily doth for the conversion of many Sinners and so he doth our way of Singing to the comforting and refreshing the Souls of many Saints We have matter to be sung plainly expressed viz. the Word of Christ in Psalms and they are well known and also Hymns and Spiritual Songs which are also easily known by such who are Spiritual whether they be the Sacred Word of Christ as to the Matter of them or not as it may be known that the Doctrine is so which we hear preached As touching David's Psalms they are formally God's Word as well as materially so and since we are exhorted to sing Hymns and Spiritual Songs I ask whether those Hymns and Spiritual Songs could be without a Form either immediately or mediately precomposed by the Spirit and whether the Spirit of God doth not may not assist God's Servants now in precomposed Hymns as he did of old Object But may be you will say They are not in Metre in the Scripture but other words are added to make them fit to be
out by the Spirit and enjoyned on the Churches which is enough to shake the Faith of our People in respect of other Ordinances which they have as much reason to say may not belong to us but shall be practised in time to come when the Church as the Seekers say shall attain its first or original Purity See Pag. 27. of his Discourse 5. And lastly like a wary and fore-seeing Man to be sure to carry his Cause he retires to his last Fort and Strong-hold and affirms That the Ordinance of singing of Psalms Hymns c. was only in the Primitive Time performed by an extraordinary Gift and unless we have such a Gift we must not sing the Praises of God now in these days Tho I have said enough to detect this 〈…〉 Conceit yet since he leads me in this Path I must I perceive reply again as I have already done that this Objection lies equally against Prayer Preaching and interpreting the Scripture c. sith all these gospel-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