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
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
〈◊〉 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-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
and when I sing I will sing with the Spirit c. 1 Cor. 14. 15. So doth the Apostle James join them together as of equal Worth Nature and Authority James 5. 13. From all which Considerations it appears â—inging is of the same Nature with Prayer even a Moral Duty These things I thought good to communicate to the consideration of all especially for the sake of some weak Christians Object What you then say some plead for a natural or carnal thing natural Religion and Worship Away with your Singing we thought all our Religion ought to be Spiritual Answ We plead for Spiritual Worship as well as you and say That all the Parts of Religious Duties must be Spiritual or they will not be accepted of God But what is this to the purpose Divers Ordinances in their original and proper Nature are Moral and part of natural Worship Is not Prayer in particular by all acknowledged so to be And may not Prayer be carnally performed too as well as Singing nay and so may any other Ordinance of Christ Another Man will tell you whilst you plead for Prayer you plead for a Moral Duty and a Branch of natural Worship But doth that detract from its Glory No sure all wise Men know it adds greatly to it Cornelius Act. 10. 1 2 3. was a Man much in Prayer tho a Gentile and without the knowledg of the Gospel or Law either as far as we know So the Mariners which were with Jonah in the Ship in their Distress tho Heathens 't is said every Man called upon his God Jonah 1. 5. But why shall any call Singing a low or carnal thing they have the least reason so to term it of any Ordinanâ—â— performed by the Spirit Pray are Angels sound in any carnal Ordinance or thâ—â—lorified Saints in Heaven What Ordinance can shine more glorious and subliâ—â— in its Nature than this of Singing Psalms Hymns and Spiritual Songs if this be duly considered But as to the true or right manner of performance of this Duty as in all others we must have our recourse to the Word of God For though Prayer is a Moral Duty yet it is commanded and also the manner prescribed how to be performed as acceptable to God so is Preaching likewise Yet every Man by the Light of Nature is taught to instruct his Children and Servants nay and his Neighbours too as Matters may present So is Singing of Psalms Hymns and Spiritual Songs brought under express Institution 'T is required and enjoined on the Churches and Saints of God in the Gospel-days with Matter and Manner how to be performed as shall hereafter before I have done God assisting be fully proved so that 't is a mistake in our Brethren to think we plâ—â—â— for any natural Religion that is Carnal or Fleshly Though divers Precepts were Moral in their own Nature and so part of natural Worship due to God from his Creatures and known without the written Word the Duty I mean though not the Manner how to be performed And from the whole I draw this third Argument Arg. 3. That Duty which in its Original or Primitive Nature is Moral and a Branch of Natural Worship or Religion as well as it is given forth by Divine Institutioâ— is the iâ—â—â—spensable Duty of all the Lord's People for ever â—o be found in the practice of But Singing the Praises of the Lord is a Duty or Ordinance â—n its Original or Primitive Nature that is Moral and a Branch of Natural Worship or Religion as well as it is given forth by Divine â—nstitution Ergo Singing of the Praises of God is the indispensable Duty of all the Lord's People for ever All Men know Laws or Duties which are Moral in their own Nature lay all Men under a perpetual Obligation And that Singing is of such a Nature let what we have said be well considered Hereafter if I am answered I shall say more to it if God please to spare my Life CHAP. VIII Proving Singing of Psalms c. an Ordinance of Christ from the Practice of the Saints before the Law in the Law and under the Gospel MY next Argument shall be taken from the Practice of the Saints and People of God in all Ages of the World 'T is strange any should doubt of the truth of Singing the Praises of God if it be made appear it was the Practice of the People of God before the Law and also under the Dispensation of the Gospel 1. Not wholly to pass over what I have bâ—fore hinted of the Angels Singing though I shall but touch upon it here and do little more than cite a Passage out of a Sermon preach'd by Reverend Mr. Wells in the Supplement to the Morning Exercise these 〈◊〉 his words Singing is the Musick of Angâ—â—â— Job tells us the Morning Stars sang together Job 38. 7. Now these Morning Stars saith he as Pineda tells us are the Angels to which the Chaldee Paraphrase accords naming these Morning Stars Aciem Angelorum aâ— Host of Angels nay when this heavenly Host was sent to proclaim the Birth of oâ—â— dearest Jesus they deliver their Message in this raised way of Duty Luk. 2. 13. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering their Message in a laudatory Singing the whole company of Angels making a musical Quire nay in Heaven there is the Angels joyous Musick they sing Hallelujahs to the most High and to the Lamb who sits upon the Throne Rev. 5. 11. As I said before Singing as it appears by this Singing of the Angels is as ancient as the World it self and well-pleasing unto God he would never imply his Angels else in it as I shewed in the second Chapter But to our Business First That it was practised before the giving forth of the Law is evident from that â—assage before mentioned Exod. 15. 1 2 c. â—hen sang Moses and the Children of Israel 〈◊〉 Sâ—ng unto the Lord and spake saying I â—ill sing unto the Lord for he hath triumphed â—â—oriously c. and spake Note in Singing here is a speaking and though they spake â—et the Holy Ghost saith they sang what they 〈◊〉 spake and though it were the whole Conâ—regation that sang yet it was as if it were â—ut one Man so united were they in their â—oice which will further appear in its proper place Also 't is worthy observing this very â—ong the Gospel-Saints shall sing at the destruâ—tion of Babylon Rev. 15. 3. Nay some conâ—lude they have already sung it though I am â—ot of that Opinion not believing any of the 〈◊〉 Viaâ—â— are by the seven Angels yet poured â—ut but that this Song shall be sung at that â—ime when the Saints have gotten temporal Victory over the Beast and Mystical Babylon is evident But let none mistake though the Saints can't yet sing that Song yet they may and ought to sing the Song of the Lamb which is to praise God for spiritual Victory obtain'd by Jesus Christ over Sin
Satan the World c. This is the chief Song we should sing and this we have perpetual cause or â—easong to sing But to returm it appears the Saints did celebrate the Praise of God by singing before the Law was given forth on Mount Sinai And then Secondly under the Law are a multitude of Instances of their Melodious Singing to God Moses as Mr. Wells observes penn'd the ninetieth Psalm and no doubt 〈◊〉 he and the Children of Israel sang it Dâ—vid and all the Lord's People sang in 〈◊〉 Worship of God in his time Also Hezekâ—â— sung and Asaph sung 2 Chron. 37. 30. 〈◊〉 Prophets sang the Jews sang before and 〈◊〉 the Captivity Nehemiah and the People 〈◊〉 him sung and praised God Thirdly The Lord's People in Gospel days were found in this Ordinance 〈◊〉 Practice of Singing the Praises of the Loâ—â— To pass by the Song of Zacharias and Elizabeth and Simeon How sweetly did 〈◊〉 sing 't is called by the Annotators the famoâ—â— Song of the blessed Virgin Luk. 1. 46. Alâ—â—â— our Lord Jesus with his Disciples after 〈◊〉 celebration of the Holy Supper the holy Ghâ—â— saith sung an Hymn they praised God 〈◊〉 they praised him by Singing Moreover 〈◊〉 and Silas sung Praises tho in Prison and 〈◊〉 Feâ— were fast in the Stocks Act. 16. Shâ—â— any Men now dare to say There are no Pâ—â—cedents for Singing Psalms and Hymns c. 〈◊〉 the New Testament certainly they will forbâ—â— to assert any such thing And now from 〈◊〉 whole take this Argument Arg. 4. That which was the Practice of 〈◊〉 Lord's People before the Law and under 〈◊〉 Law and also in the Gospel-Dispensation is 〈◊〉 indispensible Duty of the Saints and People 〈◊〉 God to practise in all Ages But Singing 〈◊〉 Praises of the Lord was the Duty of the Lord 〈◊〉 People before the Law and under the Lâ—â—nd also in the Gospel-time and Dispensation Ergo. 'T is the indispensible Duty of the Saints to â—â—actise singing the Praises of God in all Ages If any should go about to answer this Argument they must shew what Duty or Ordinance was ever practis'd before the Law under the Law and in the Gospel-Dispensation that notwithstanding is not obliging or binding to â—s or else they will say nothing to the purâ—ose but the Argument will stand as firm as Rock CHAP. V. Proving Singing of Psalms Hymns and Spiritual Songs an Holy Ordinance of Jesus Christ from Scripture-Precepts WE shall now prove and demonstrate that Singing of the Praises of God not only in Private but also in Congregations is a Duty incumbent on us in Gospel-Times as well as it was of Old As there is the same God of Mercies so the same Praises are to be rendered to him for his Blessings no doubt and in the same manner now that is by Singing as was then will appear 1. Because the Lord who alone appoints his own Worship hath commanded and 〈◊〉 it at our Hands and his Command and Pâ—â—cept is the Rule of our Obedience Rejoice 〈◊〉 Righteous Praise is comely for the Vprigâ—â— Praise the Lord sing unto him Psal 84 1 〈◊〉 3 4 5. Sing aloud unto the God of our Strenâ—â— make a joyful Noise unto the God of 〈◊〉 Make a joyful Noise unto the Lord come â—â—â—fore his presence with Singing Psal 100. 1 〈◊〉 Psal 95. 1 2. O come let us sing unto the 〈◊〉 let us make a joyful Noise to the Rock of 〈◊〉 Salvation And many such Precepts are giâ—â— forth by the Holy Ghost as 't is well knoâ— to all 1 Chron. 16. 9. Sing unto him 〈◊〉 Psalms unto him and tell of all his wondâ—â— Works So Psal 68. 32. Sing unto the Lord 〈◊〉 the Earth O sing Praises unto the Lord. 2. Consider these Commands by which 〈◊〉 Lord established this part of his Worship of 〈◊〉 are as obligatory unto us in Gospel-Times 〈◊〉 they were then to them when first instituted â—â—cept it could be proved to be either Ceremoâ—â— or Judaical or hath received a change in 〈◊〉 Gospel And this is evident in many respâ—â—â— particularly as to Prayer that was a Duty 〈◊〉 and the Precepts contained in the Psalms 〈◊〉 the Prophets which enjoin it are of the 〈◊〉 Authority with those in the New Testament and equally bind the Conscience So also 〈◊〉 Fasting a Duty as one observes required 〈◊〉 the Prophets and not so clearly repeated 〈◊〉 any Institution under the Gospel as this 〈◊〉 Singing is and the same might be said for Days of Thanksgiving Nay and 't is obserâ—able how oft our Brethren upon all proper â—nd fit Occasions fly to those Precepts to press Prayer Fasting and Thanksgiving too If therefore Singing as it is laid down and enâ—oined in these Sacred Precepts in the Book of Psalms c. is not binding notwithstanding â—tis repeated and given forth in the New Testament afresh Why do you when you exhort â—o other Duties make use of Arguments and Proofs out of the Book of Psalms and the Proâ—â—ets in other Cases since the Commands thereof though neither Ceremonial nor Judaiâ—al are as you seem to affirm of any Force â—or obligatory to us This seems strange for â—ertainly Men have more reason in them than â—o press Obedience on Subjects to their Suâ—eriors by abrogated or antiquated Staâ—utes And shall the Lord's Ambassadors be more irrational in pressing Obedience to the Lord than meer rational Men are in Civil Affairs Now saith one Since there is no Man that questions whether Singing of Psalms was instituted and commanded of God of old how can they avoid the Power of such Precepts considering as he minds particularly Psal 81. ver 4 5. where Singing is called a Statute for Israel and the Law of the God of Jacob and ordained in Joseph for a Testament which saith he refers to a Time before they were brought into the Ceremonial Worship Hence saith he it inevitably follows that until any Man caâ— shew us that Singing of Psalms yea Singing of the Book of Psalms was Ceremonial or Judaical or are changed or abrogated 〈◊〉 the Gospel those Precepts lie upon us now with the same Power and Obligation as 〈◊〉 laid them under then for the Antiquity of a Law or Institution rather commends it to us than any ways abates of its Obligation so that had there been no other Institutionâ— for Singing of Psalms c. than what is 〈◊〉 the Book of Psalms we should have had sufficient Authority to be found in them A Manuscript called Psalmody He might have added Since especially it is of 〈◊〉 like Nature with Prayer viz. a moral Preceptâ— as well as brought into a written Law But 〈◊〉 all I might add 't is much more unreasonable to plead an exemption from the Force and Obligation of those Precepts since the Saints are injoined to sing those Psalms of David by the Holy Ghost in the New Testament for 〈◊〉 grant there are no other Psalms none called Psalms besides the Book of Psalms 3. To this take what
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-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-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
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
Divine Worship as to know what Gospel-Worship is and also that we ought not to neglect one Ordinance more than another because we are not arrived to the height of Perfection I am sure the way you would lead poor Souls in is not to bring them forward towards perfection â—in Worship but to keep them back and hinder them in pressing on to that which some have not yet attained unto Moreover your folly appears too much in calling our Singing an Irregular way of Worship unless you had 〈◊〉 strength of Argument to convince your Reader what you say is true May be 〈◊〉 you had Truth on your side you might have 〈◊〉 like a Man But I am satisfied all wise Men will say there appears nothing less than Argument In both parts of your Book there are many words indeed but little else as I can see If what I have said have no more strength of Argument and Scripture and good Sense in it for Singing of Psalms c. than appears in your Book against it I do intreat my Reader to reject what I have said and 〈◊〉 it as worth nothing but if it be otherwise viz. upright even words of Truth O then ye Saints receivâ— this Ordinance and let what I have said by the assistance of God's Spirit be as Goâ—rds and as Nails fastened by the Master of Assemblies which are given from one Shepherd Prov. 12. 10 13. One word more to those Texts in Paul's Epistles Ephes 5. 19. Col. 3. 16. where he enjoins those Churches to admonish one another in Psalms Hymns and Spiritual Songs c. Can any Man suppose 〈◊〉 these words the Apostle exhorts Ministers to preach and so sing in Preaching or to admonish one another to pray and so to sing in Prayer How absurd would it be to affirm either Why then say I he can mean nothing else but this Ordinance of Singing c. Object But say some Did not the Lord's People of Old in their Captivity say How can we sing one of the Lord's Songs in a strange Land Psal 137. 4. Answ 1. Under that Dispensation the Lord's People had a special and peculiar Right to Temporal Blessings and when they were deprived of them and in Exile they might not see they had that cause to sing the Praises of God But our Promises and Privileges are better â—nd more inward and Spiritual And therefore under the Gospel-Days we find the Saints sung in the midst of their greatest Sufferings for as ouâ— Sufferings do abound in us so our Consolation also aboundeth by Christ 2 Cor. 1. 5. 2. I know not but we nevertheless might see cause to refuse as they did to sing the Lord's Song at the taunting and reproachful â—â—quests of an insulting Enemy the Lord's People are not to do the Lord's Work at the Devil's Instigation 3. But blessed be God we are not in Exilâ— we are delivered like Men that dreamed our Liberty and Mercies are great if we do not sin them away In the last place consider how acceptable and well-pleasing to God his Praises are in a Song read Psal 69. 30. I will praise the Name of God with a Song and will magnify him with Thanksgiving Versâ— 31. This also shall please the Lord better than an Ox or Bullock that hath Horns and Hoofs Two things you may observe from 〈◊〉 1. That to sing God's Praises is acceptable to him 2. That 't is no Ceremonial Rite but in it self a Moral Duty Sacrifices appertained to the Ceremonial Law and though acceptable to God in their Nature and Design yet Moral Duties have always had the preference He hath shewed thee O Man what is good i. e. that excells that which God most delights in to do justly love Mercy c. Mic. 6. 8. And this of praising God in a Song seems from hence to be a Duty of the same Nature 't is not only acceptable but very acceptable it pleases God better than shadowy Ordinances or the Offering of an Ox or Bullock Theâ— few things Brethren I thought good to add at the Close that you may stick close to this Heavenly Ordinance and not be removed by the subtil opposition of any Men whatsoever Remember there is no Truth of Christ but has met with its Opposers but though we can't as yet agree to sing the Praises of God together yet let us love one another and let not the practising or non-practising of this Duty for want of Light break our Communion one with another nor make a Breach in our Affections Let us walk as we have attained If any be otherwise minded God may reveal it to them Phil. 3. 15. Let us live holy Lives and not sing God's Praises and soon forget his Works that so though we can't all sing together on Earth yet may so walk to the Praise of his Glory that we may sing his Praises together in Heaven FINIS Some Reflections on Mr. Marlow's undue Citations of several Learned Men shewing the genuine and proper Signification of the word Hymnos By another Hand THE Foundation of Singing Psalms Hymns and Spiritual Songs in the Publick Assembly of the Saints is too firmly laid in Scripture and in the Judgment and Practice of Christians in general to be shaken by the New Notions of some few amongst us whom I hope the Lord in his time will lead into the knowledge of this Truth and make them sensible of their injurous Attempts to overthrow and remove it particularly Mr. Marlow in his late Book and Appendix which are answered in the preceding Tract and no more is intended in these few Pages but some short Remarks on the two first Sections of the Appendix In the first whereof he would not have Praising God conâ—â—ed to Songs of Praise or Vocal and Melodious Singing For my part I know not where he will find an Antagonist in this Point for without Controversy it will be generally granted that all Creatures according to their Natures and Capacities are obliged to praise their great and bountiful Creatour and the allowance hereof doth not in the least injure the Duty which he strenuously pleads against As for his long Citation out of the Learned Dr. Owen on Heb. 2. 12. to me seems very little for his purpose for the Doctor after he had made some Reflections on the translation of the former part of the Verse saith in the rest of the words viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the midst of the Church I will sing Praise unto thee the Original Heb. Psal 22. 24. is expresly render'd for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be render'd simply to Praise yet it s most frequent use when it respects God as its Object is to praise by Hymns or Psalms as the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi hymnos canam I will sing Hymnes unto thee or te hymnis celebrabo I will praise thee with Hymns which was the principal way of setting forth God's Praise under the Old
Secondly All Creatures are called upon to praise God to sing to him Now surely the Holy Ghost would not have injoyned this on all that have Breath if it did not belong to them and that which all Men are and ought to do is certainly a Moral Duty nay 't is evident there are more Precepts that injoin all Men to sing the Praises of God in the Old Testament than there are for them to pray unto him which seems to be done as if it were on purpose to silence those Mens Spirits whom the Holy Ghost might foresee would in some Age or another oppose this sacred Ordinance and so more reason to repeat it than that of Prayer that never was opposed or cavill'd against Thirdly That Faculty as one observes which God hath placed in Men to praise him in an harmonious or a melodious manner shews that it is a moral Duty belonging to all Men tho more especially the Saints of God to be found in the Practice of singing forth his Praise God who made nothing in vain but all things for his own Glory even the Tongue of little Birds to warble forth with their pleasant Notes the Praises of their Creator amongst the branches of the Trees Psal 104. 12. Who made our Tongues and placed that singing Faculty in them but the Almighty We see all Men and Women more or less are naturally as apt and ready to sing as to speak Now was this tunable and musical Tongue or that Faculty of Siâ—â—ing not given to us and to all Mortals think you to sing forth the Praises of our Creator Can any be so weak as to think it was given to be imployed to sing any other Songs but such as are sacred and divine If it be a great abuse of the Tongue or rather a Dishonour to God for any to imploy their Tongues to sing profane and carnal Songs that stir up Lust and promote Ungodliness as all will say doubtless it is then it follows clearly this tunable or melodious note or faculty of Singing that God hath placed in the Tongue can be for no other reason but that thereby viz. with a sweet and melodious manner they nay all of them might discharge this Duty of singing the Praises of the Almighty God And indeed upon this account as well as any other or more than upon any other the Tongue may be called our Glory i. e. because thereby we in the highest manner we are capable of do praise and laud the Name of God in singing and setting forth that Glory that is owing to him from Now if to sing God's Praise weâ—â— not the Duty of all Men it would follow God hath given them one Faculty in that Member for no use But of use it is and Men will use it too they will sing and say I they may nay more they ought but not to the Dishonour of God not filthy or vain and foolish Songs but such as may be to the Glory and Honour of his Name who made all Creatures and Things for his own Praise And since Mankind are naturally thus inclined to Singing and that this natural Gift and Faculty might be improved as all others to the Honour of God who as Austine in his Preface to the Psalms observes has left in his Word what they should sing and how to perform that Moral Duty Spiritus Sanctus videns obluctantem ad virtutis viam humani generis animam ad delect atiâ—nes hujus vitae inclinari delect abilibus modâ—lis Cantilenae vim suae Doctrinae permiscuit ut dum servitate carmine mulcetur audituâ— divini sermonis pariter utilitate miseratur The Holy Ghost seeing the Soul of Mankind strugling in the way of Godliness and being inclined to the Delights of this Life he mixed the Power of his Doctrine with sweet Singing that whilst the Soul was melted with the sweetness of the Verse the hearing of the Divine Word might be ingrafted with profit Austin in his Preface to the Psalms Object I know it is objected Hath not God given to the Tongue a faculty to laugh as well as to sing and is it their Duty to laugh Answ There is no doubt to be made but to laugh at some time is lawful and good it may be done without Sin though in much laughter there wants not Folly Man has not that Faculty in vain and many will tell you it is found in some Distempers very good for the Body and tends to remove them too besides it may refresh the natural Spirits when suppressed with Melancholy Gogitations But what a trifling Objection is this for as the one seems to be disallowed unless it be on some special Occasions so the other is given it appears on a far more excellent and subliâ—e Account and Consideration with frequent Injunctions to be found in it which is not to be found of Laughter therefore away with such contentious reasoning against Reason and Scripture too God hath injoined you to sing Psalms c. to hiâ— that dwelleth in Sion Psal 9. 11. Singing forth the Hâ—â—â—ur and Praise of his Name Psal 66. 2. That doth wondrous Works for the Children of Men for his Mercy endures forever Psal 107. 8. And so much the more ought Saints to be found in it because he delights to hear the sweet Voice of his Church Cant. 2. 14. Let me hear thy Voice for sweet is thy Voice c. not only of Prayer but of such sweet Praises too no doubt Christ's Ear is affected with this harmonious Praise when performed by his own Spirit with Grace in our Hearts it also elevates and carries up our Spirits to him The Cloud of the Lord 's Divine Presence saith one descended not before but when the Trumpets and Singers were as one to make one Sound to be heard in praising and giving Thanks to the Lord and when they lifted up their Voices in Praises to him saying For he is good for his Mercy endureth for ever then the Lord bowed his Ear and vouchsafed his gracious Presence to his People then the House was filled 〈◊〉 a Cloud even the House of the Lord 2 Châ—â— 5. 13. Then God takes possession of it as his Dwelling-place he is so affected with the Praises of his People when in a right manner they sing to set forth his Glory And as he minds for the neglect of this Ordinance in the Church viz. the not improving our Tongues and Faculties by the Assistance of the Holy Ghost in Singing the Praises of God he may withhold the Influences of his Spirit and may not be found to that degâ—â—â— in his Dwelling-place Fourthly We may perceive what the Nature of this Ordinance of Singing is if we consider how often it is in the Holy Scripture joined with Prayer When we are exhorted to pray to him to worship him we are called upon also to sing his Praises And thus Paul seems to join them together in his practice When I pray I will pray in the Spirit c.
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
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-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
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
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-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
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
as they suppose which was used in the Primitive Time in Singing was not continued and successively handed down to us Answ By the same manner they might object against the Bible and say We ought not to receive it because God did not continue the Gift of Tongues in the Church that by virtue of those Gifts the Old and New Testament without Humane Art might be delivered to us Nay and against Preaching too c. for those Gifts in the Apostolical manner of Preaching was not continued nor handed down to us nay what Ordinance had not lost its Primitive Form under the Apostacy The Conclusion AND now Brother suffer me to make a little Improvement likewise as well as you and notwithstanding your Conclusion savours of much Bitterness I would fain have mine end with all Sweetness if there is any Tartness I cannot well help it First Whereas you infer singing together of David's Psalms or any humane precomposed Forms is a corrupting the pure Worship of God in mingling Law and Gospel or humane and divine things together First I infer That to sing David's Psalms and Scripture-Hymns and sacred Songs taken out of the Word of Christ together in the publick Worship of God is an holy Ordinance of Christ and not in the least to mingle Law and Gospel together any otherwise than the Holy Ghost hath done it for Moral Duties are the same in the Law and Gospel Secondly Whereas you say This will lead us to return from whence we came at a Dog to his Vomit and as a Sow that was washed to her wallowing in the Mire I say 1. You do not write like an humble and trembling-hearted Christian but shew too much Gall and Worm-wood in your Spirit And 2. I say to sing the Psalms of David and other sacred Scripture-Hymns and spiritual Songs is to build up the old waste places and restore the ancient Paths to dwell in and a going forward and not backward Thirdly You would you say have the Leaders among us seriously consider that are for such formal Singing as you call it whether they will be able to plead at the Bar of Christ for this Practice tho they may urge it on their fellow-Brethren here c. and you put up a kind of Prayer that God would give us a true sight and sense of the evil Consequences of this Error as you are pleased to call it that we may not cause his People to sin but that with sound Doctrine we may strengthen the weak Hands and feeble Knees c. Answ I must intreat you to consider whether you will be able to give a good account at the Bar of Jesus Christ for endeavouring to diminish from God's Word nay from Christ's New Testament for sure we are singing of Psalms Hymns and spiritual Songs is one Ordinance found therein which you strive to take way and foolishly plead only for a thing called the Essence of it without the Act or discharge 〈◊〉 the Duty according to the nature of the Ordinance and so contrive a new kind of singing out of the dark Imagination of your Heart and add that in the stead of it which is not understood by the generality of Mankind and so make us to believe if you could that Christ hath left an Ordinance that there is no way to come to any Certainty how it should be performed and hereby also lay a just occasion of Offence or a Stumbling-block in the way of weak Christians to think they may practise Ordinances acceptably to God which requires the bodily Organs without the Body and so deny the Body to glorify God tho redeemed to that end and expose our Glory viz. our Tongue to Reproach and Shame and consequently rob God of some part nay one great part of his glorious Praise and his poor Church of much sweet Comfort and Soul-Refreshment in his blessed Ordinance as I have shewed in the first Chapter Moreover consider what an account you will have to give to the Judg of the Quick and Dead for saying when the Scripture saith they sung viz. Christ and his Disciples they did but give Thanks or say Grace from the remote and indirect Signification of the Greek Word or else sung alone and not his Disciples with him See what Reverend Mr. Cotton hath said in Pag. 14. of his Book in Answer to such a kind of Objection as you make mentioning that place of David Psal 3. 4. Psal 77. 1. I cried to the Lord with my Voice Shall a Man detract from his meaning and say saith Mr. Cotton he cried to God only with his Heart So when David exhorteth the Gentile Churches to make a joyful Noise unto the Lord you do detract from his meaning when you make his meaning to be not that we should sing unto him with our Voice but that we should only make Melody to him in our Hearts such 〈◊〉 â—aith he from the Word is alike disallowed and accursed of God as adding to his Word or otherwise say I a diminishing from it Object But saith he you object singing of Psalms with the Voice is but a Type of that Melody in the Heart or to that purpose I find he speaks Answ 1. No Scripture saith he speaketh of it as a Type nor doth any Evidence of Reason declare it 2. You might as well say that praying with the Voice was a Type of praying with the Heart and so it is abolished 3. If singing of Psalms with a loud Voice had been a typical Worship David would not have exhorted us to the Practice of it on the Lord's-Day under the New Testament Psal 95. 1 2 7. 4. Christ and his Apostles would not have used it in the Lord's-Supper which is a Feast of the New Testament nor would Paul and Silas have used it in Prison among the Gentiles nor would the Apostle have injoyned it on the Churches 5. The Light of Nature is never wont to teach us Types and Shadows doth it not as well teach us to praise God in singing with our Tongues in times of our rejoycing as to cry to God with our Voices in times of distress Fourthly Whereas you would have us to consider that if we err from the Rule in offering Praises to God contrary to his Appointment whether we do not worship God in vain I say to you whilst we thus offer Praises to God it appears we worship him according to his Appointment and so acceptable to him and to his Glory and our Comfort Strange ours is not right and spiritual Singing and yet you can find no other way according to the Rule to perform that sacred Duty and Ordinance Thus I have answered your Book as well as the Lord hath been pleased to help me according to your Request for I was 〈◊〉 by you to do it you well know before several Witnesses But did not I think the Name and Honour of God lay at stake and the Information of manâ— of his dear Saints and People in order to
and proper signification of the Word is Singing or they sung And now do you not think you are greatly to blame to make such a stir â—pon a word you understand not after the manner you have done and thereby cause Doubts to arise in the Minds of poor weak Christians about the Translation of the Holy Bible and render our Famous and Learned Translators unfaithful But I hope our People will not regard or mind what you unadvisedly have wrote and said upon this Account Have not the Translators who compared divers Greek Copies together been more faithful to give the proper genuine and direct signification of the Word they hymned they sung an Hymn than from the remote sense they said Grace or gave Thanks We read he gave Thanks when he took the Bread c. the word there in the Greek is he Hymned I have often said to sing to God in aright manner is praising of God but all praising of God is not singing his Praises therefore they that translate the word they praised God speak the Truth but they do not speak all the Truth But if our Saviour and his Disciples did no more than in an ordinary manner give Thanks as we do after Supper our Translators do affirm a false thing to say they sung an Hymn as elsewhere I have more fully demonstrated because Singing is more and a different thing from saying of Grace as you hint an old Dutch Translation reads it But not to muster up a multitude of learned Men as I might do who exactly agree with our Translators on that word take once again what Dr. Du-Veil doth affirm who understood as I am informed all the Oriental Tongues in his literal Explanation of the Acts of the Apostles Acts 16. 25. tho I quoted him before citing Ruff Presbyter of Aquilia in the Title of the 72 d Psalm saith Hymns are Songs which contain the Praise of God If it be Praise and not of God it is not a Hymn if it be Praise and of God if it be not sung it is not an Hymn it must therefore saith he that it may be an Hymn have these three things Praise and of God and a Song therefore Paul and Silas saith the Doctor sung Praises to God for the Honour put upon them in that they suffered innocently for promoting the Glory of Christ Many of the Learned Men you quote say Hymnos is Praise you need not say any more to that we all own and grant it but 〈◊〉 also say the proper and genuine Signification of it is praising of God by Singing Now this being so you basely abuse the Translators Append. p. 12. in saying Surely it must be granted that the word sung and sing in those four Scriptures were imprudent Auditions to those sacred Texts These are your words 'T is a shame 〈◊〉 Man of your Learning should to defend your own Fantasy charge the faithful and renowned Translators after this sort These things being so What Authority have you to say our Saviour and his Disciples did not sing or what 〈…〉 any 〈◊〉 or Godly Christian to believe you if you so boldly affirm it Therefore I upon good Authority in opposition to what you say p. 12. that therefore from the Signification of the word Hymnos there is a good and sacred Foundation or Warrant for such vocal melodious singing at or after the Lord 's Suppeâ— seeing the word doth bear that as the direct and proper Signification of it And also we say that what Christ did was a Rule for us in that of Singing as well as in 〈◊〉 the Bread and breaking it and blessing it and taking the Cup c. Must not we sing the Praises of Christ who have the Spirit 〈◊〉 in measure because Christ had the Spirit without measure And because the Primitive Gospel-Church had the extraordinary Gifts of the Spirit in Prayer Preaching and Singing also must we not pray preach nor sing if we must not do one of them we must do none of them And therefore in opposition to what you say Pag. 13. of your Appendix If the Practice of Christ and the Primitive Church doth not bind us to the Observation of one Ordinance viz. that of Singing it binds us to the Observation of none 't is time to look about us for your manner of arguing I do declare as 't was intimated to me the other day by my Reveâ—â—nd Brother Knowles tends to the overthrow of all Gospel-Ordinances whatsoever therefore I warn all my Brethren to take heed how they hearken to you in this matter as they tender the Glory of God and the Establishment of all Gospel-Worship and Ordinances But to proceed 'T is an easy thing for any wary Reader who is not willing to be deceived to perceive the Man hath a bad Cause in hand and that he reasons not like a wise and enlightned understanding Christian Which doth fully appear if we consider the false and preposterous Mediums or Ways he takes to make out what he pretends to prove 1. For one while he seems to assert that the Essence of Singing which is he says in our Spirit that will serve our turn in discharge of the Duty of singing forth God's Praises without imploying our Tongues or bodily Organs in it which as I have again and again said doth as well exclude vocal Praying and Preaching c. as Singing See Pag. 8. of his first Treatise 2. Then again at another time because there are other ways to praise God besides singing of his Praises we must not sing his Praises at all Appendix p. 4 5. 3. At another time he seems to exclude all Singing out of the Bible from an improper Signification of a Greek word and strives to make it out 't was only common Praises or Thanksgiving in Prayer See the Epistle to me and Appendix p. 1 2 3 4 5. And so quarrels with the Translators of the holy Bible as if they wanted Skill in the Greek Tongue or else Faithfulness in rendring the Word they sung an Hymn which he tells you they should have rendered they gave Thanks or said Grace But further to clear our Godly Learned and Pious Translators of the Bible let it be considered how carefully they were in other Cases particularly in respect of the word Baptizo which they never ventured to translate Rantizo sprinkling to favour their own Practice but rather chose to leave the word in the Original Tongue and not translate it at all than to give a false Signification of it 4. But lest all these Tricks and Shiâ—ts should fail him he flies to another broken Refuge viz. intimating that the Ordinance of Singing doth not belong to us now but may be practised by the Saints hereafter in the thousand Years Reign or seventh thousand Years of this World Which is a very doubtful Point I mean whether there will be such a thousand Years Reign or not in his sense and yet this Duty lies amongst other Gospel-Ordinances and Precepts given