it which is really their Duty as well as 〈◊〉 own I cannot sin in joining with any one in that Act to perform which is the Duty of another as mine though he may want the present Ability For Duties must be measured according to the Rule not the Ability of the Performer Now it 's no Duty for any Man to receive the Lord's Supper or be a Member of a Church in order to Communion without he find himself in some measure fitted by Grace these Sealing Ordinances of the Gospel suppose and require some other Qualification and are peculiar to visible Saints but where there is a natural Character or an Ordinance as to the Substance of it at least equally concerning all there is no Sin to join in the administration of it And if we consider of it warily unregenerate Men are great sharers in the Mercies of the Churches besides their own particular Duty that they may well join with them in setting forth God's Praises But more closely and particularly 1. When the Church and Saints of God are gathered together to worship him in Singing it is no more unlawful to sing with others that stand by and join their Voices than when in Prayer they stand by and give their Consent we do not so much join with them as they do own God's Actings among us It is no sin in them to join with us in such a Duty neither can it be any sin in us to sing though others very carnal will outwardly praise God with us 2. The Carriage of the Saints in their hearty and real Expressions of Praises may convince others in the coldness and lowness of their Spirit and stir them up to some spiritual Apprehensions Sidenham 〈◊〉 Singing pag. 213 214 215. 'T is evident the Church is not bound to worship God alone in the Administration of the Gospel and not suffer the People to come among them unless she intends to become no Church in a short time for how shall she increase or have Children born in her Is not Hearing the Word of God preached and Publick Prayer as Sacred Ordinances of Gospel-Worship 〈◊〉 Singing Why then may they be admitted to join with the Church in those Ordinances which they are no better able to perform acceptably to God than in Singing and be denied to sing By this Rule others must not be admitted to join with the Church in one part of Gospel-Worship you must not suffer them to join with us in any but even 〈◊〉 the Doors upon them and worship God alone And should we deny them to do this it might also lay a Stumbling-block in their way and give them a just offence against the Lord's People See more in Chap. 9. where we have spoken further to this Objection CHAP. XV. Wherein Mr. Marlow's Book and many other Objections raised against singing of Psalms Hymns and Spiritual Songs are fully and plainly answered THough all that are impartial who shall read Mr. Marlow's Book against Singing and consider what I have already said in this Treatise will say He is answered Yet I shall now give a particular Reply to all that is any ways material contained in it which I have not detected and answered before That which he insinuates pag. 3 4. about the Weakness and Imbecility of some Christians about their reception of this Ordinance as a dangerous thing needs no Reply he would fain make his Reader think to receive singing of Psalms c. as an Ordinance is no less than a falling away from the Truth So clearly saith he manifested by the Holy Scripture and witnessed to by the Sufferings of the purest Churches in our Age who have born a lively Testimony not only against the humane prescribed and precomposed Forms of Prayer but against singing David ' s Psalms and other Hymns or Songs precomposed by Man Answ 'T is not a falling away from Truth to restore a lost or neglected Ordinance of the Gospel as you I perceive dare not deny but this of Singing is The main difference is about the Manner or what Singing is We say it is going forward iâ— the glorious Work of Reformation What though some Baptized Churches who I do believe have attained to greater Purity in some things than some others have born such a Witness against Singing of David's Psalms is it therefore no Ordinance of Christ must they needs know every Truth of Christ Is there any Church that is yet arrived to such a perfection of Knowledg that they need not the discovery of any Truth but what they have received I am afraid some of those Churches are yet short of the Knowledg and Practice of another Ordinance as well as this and speak against it as against this though it is one of the first Principles of the Doctrine of Christ Heb. 6. 1 2. Are they against the Singing of David's Psalms and Hymns do ye say God forbid since the Holy Ghost hath enjoyned the Churches to sing them pag. 3 4. But to pass over this you come to consider that Text Ephes 5. 14. Speaking to your selves in Psalms c. Object From these Words nor the Context relating to them is there any Wâ—â—for a vocal Speaking but otherwise it must be understood a speaking to your own Heart These are your words Answ 'T is well you do not affirm this Teaching is then a Preaching from Psalms c. in ordinary Gospel-Administration for some there have been and may be are now that assert that and I think we shall find you there too by and by however let the Speaking be what it will that is here meant it is evident 't is such a speaking that is used in Singing for so the following words explain it which you are not willing it may be to cite Singing and making of Melody in your Hearts to the Lord. You then mention Col. 3. 16. I confess say you that Vocal Singing is here to be understood otherwise it could not be Teaching and Admonishing to others in Word or Deed but yet here is nothing to prove Vocal Singing together for Teaching and Admonishing one another in Psalms c. is meant of the Ministring Brethren whose Work it was to teach and admonish the other Members according to the Gifts they had received and none can prove any more by these words one another than what must be understood from Heb. 3. 13. But exhort one another daily whilst it is called to day And therefore as the word Exhortation is not used in the Church but in an orderly ministerial way by one at once c. must be used also according to Gospel-Rule 1 Cor. 14. 26. How is it Brethren when you come together every one of you hath a Psalm hath a Doctrine c. be understood of a Vocal Singing all together for I think 〈◊〉 will say that those words Every one of you hath c. were spoken of all having those Spiritual Gifts which can't be though of euery Minister in that Church Vers 28 much
because we have not those Gifts must we not be found in this Ordinance viz. to sing which is required in the New Testament we by the same Argument must lay all others aside likewise as the None-Churches have done from such a way of arguing as you use here the Lord deliver us But what you speak on this occasion doth not concern them that sing David's Psalms therefore if composed Hymns were not justified by God's Word as comprehended in Hymns and spiritual Songs Col. â— 16. then the Book of Psalms as our Brethren say are wholly intended and then they must be sung and them only but we see no reason so to believe Eusebiw speaks of the Christians singing of Hymns to Christ as to God in the first Century which shews it was the Practice of the Church in the Primitive Times to sing other Hymns besides those in the Book of Psalms As to Forms of Prayer the Lord hath left us a Form by which we are directed how to pray and so he has left us his Word and the Psalms of David that we may know how to compile our Hymns as well as our Sermons by the help and assistance of his Spirit there is no more a Form of Preaching left than there is a Form of Hymns and what tho Christians differ in their singing they also differ in their method or form of Preaching as much and your Argument say you what you will 〈◊〉 alike against the one as against the other But is it unlawful to premeditate what we design to ask of God in Prayer Have not some in Prayer and Fasting-days in Churches drawn 〈◊〉 several things as a Form of those Cases 〈◊〉 they agreed together to spread before the Lord and is this Form sinful think you But 〈◊〉 of this hereafter IV. Of Womens Singing Object You say Women ought not to sing in the Church because not suffered to speak in the Church and also because singing is teaching By the way then it appears the bare Melody in the Heart where you say is the Essence of Singing that is not Singing by your own Assertion Thus you destroy what you would build Answ But if Women may not speak nor â—â—ach in no sense in the Church they must not be admitted to give an account of their Conversion in the Church or how God was pleased to work upon their Souls for that Practice is full of Teaching and Instruction and has been blessed to the Conversion of some other Persons that have been by But I will be at the pains to transcribe what worthy Mr. Cotton hath said to this Objection it appears others have brought it before you The second scruple about Singers is saith he whether Women may sing as well as Men for in this Point there be some deal with us as Pharaoh dealt with the Isrâ—â—litesâ— who tho he was at first utterly unwilling that any of them should go to sacrifice 〈◊〉 the Lord in the Wilderness yet being 〈◊〉 length convinced that they must go then 〈◊〉 was content the Men should go but not 〈◊〉 Women Exod. 10. 11. So here some that were altogether against singing of Psalmâ—â— at all with lively Voices yet being convinced that it is a Moral Worship of God warranted in Scripture then if there must be a singing one alone must sing not all 〈◊〉 if all the Men only and not the Women He then mentions your Objection to which he replies 1. One Answer saith he may at once remove both Scruples and withal clear the Truth it is apparent by the Scope and Context of both these Scriptures that a Woman is not permitted to speak in the Church 1. By way of teaching whether in expounding or applying Scripture for this the Apostle accounteth an Act of Authority which is unlawful for a Woman to usurp over the Man 1 Tim. 2. 13. And besides the Woman is more subject to Error than the Man ver 14. and therefore might sooner prove a Seducer if she became a Teacher 2. Yet nevertheless in two cases it is clear a Woman may speak in the Church â— In way of Subjection when she is to give account of her Offence thus Peter questioned Sapphira before the Church touching the price of Land sold by her and her Husband c. and she accordingly spake in the Church to give her Answer to the Question Acts 5. 8. 2. In way of singing forth the Praises of God together with the rest of the Congregation for 't is evident the Apostle layeth no greater restraint upon Women for silence in the Church than the Law put upon them before for so himself speaketh in the place alledged 1 Cor. 14. 34. it is not permited to a Woman to speak but to be under Subjection 〈◊〉 also saith the Law 2. The Apostle then requireth the same Subjection in the Woman which the Law put upon them Now it is certain the Law yea the Law-giver Moses did permit Miriam and the Women in the Song of Thansgiving to sing the Praises of God Sing ye to the Lord for he hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea which may be a ground sufficient to justify the lawfulness of Womens singing together with the Men the Praises of the Lord and accordingly in the Primitive Churches it was the ancient Practice of Women to sing the publick Praises of the Lord we read recorded in the Ecclesiastical History Socrates Chap. 18 Greek Copy and Chap. 16. of the Latin Theodoret's third Book Chap. 17. Obj. But say you there is no Institution for Womens Singing Answ No need 't is a Moral Duty You may ask whether they are to praise God as well and demand a word of Institution for their Breaking of Bread with the Church for you know some demand a Proof for that V. Of the Order of Singing What need you talk of Order about Singing or of Womens Singing when the Essence of it being in the Heart is sufficient though the Act or Thing it self be never done But to proceed This you say we have plainly and clearly delivered to us 1 Cor. 14. 20 to 34. How is it then Brethren when ye come together every one of you hath a Psalm hath a Doctrine hath a Tongue hath an Interpretation let all things be done to edifying That which you infer from hence is that this is the Rule for our Practice viz. one by one or one after another must speak and exercise their Gifts and not all together and so he that has the Gift of a Psalm he is singly or alone by himself to sing as in Prayer and Preaching Answ The Apostle directs that Church in the exercise of extraordinary Gifts There was 't is clear confusion about the exercises of those Gifts in the Church of Corinth it seems this was their practice some times viz. Every one of them who had a Doctrine and that had a Psalm and so of the rest would come forth with them together May be many
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-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
For we do say and testify we believe you are wholly without Singing in any proper Sense at all The Lord give us Moderation don't let us be bitter one against another I shall beg a part in your Prayers and intreat you to look over what Weakness you may see in this small Tract for I am you know but a Babe in Christ's School and know but in part And now to you my Beloved Brethren and Sisters who meet on Horselydown whom I hope I may say are my Joy and my Crown whose Souls are most dear to me and whom I can say I truly love and long after it rejoices my Spirit to see how generally you are inlightned into this Gospel-Duty but 't is no small grief to me to see since the Church in such a solemn manner agreed to sing the Praises of God on the Lord's Day to find some of you so much offended I am perswaded 't is for want of Consideration for you have no new thing brought in among you Hath not the Church sung at breaking of Bread always for 16 or 18 Years last past and could not nor would omit it in the time of the late Persecution And have not many of the honest Hearers who have stayed to see that Holy Administration sung with you at that time and yet none of you ever signified the least trouble And have we not for this 12 or 14 Years sung in mixt Assemblies on Days of Thanksgiving and never any offended at it as ever I heard What is done more now 't is only practised oftner and sure if it be God's Ordinance the often practising of it by such who find their Hearts draw out so to do cannot be sinful And on that Solemn Day when the Church would have it put up to see 〈◊〉 the Members stood affected about Singing almost every ones Hand was up for it or to give Liberty to the Church at such times to sing And when put up in the Negative but about 5 or 6 at most as I remember were against it Did any one of you at that time say if we did proceed to sing at such times you could not have Communion with us which if you had I perceive the Church nay every one of us who had born our Burden for many Years would have born it a little longer Besides did not the Church agree to sing only after Sermon and when Prayer was ended And if those few Brethren and Sisters who were not satisfied could not stay whilst we sung they might freely go forth and we would not be offended with them so far was the Church or my self from imposing on the Consciences of any But is it not hard that some of us should so long be laid under a Burden when the Church generally was against Singing at that time and you cannot bear it now it is come to be your Lot I am afraid the noise of these things are misrepresented abroad and therefore I thought it might not be amiss to rectify Mistakes in you or any other Brethren The matter of Difference that is at present between the Church and some few of our dear and beloved Brethren and Sisters is not about Singing it self nor singing with others for that has been all along the practise of the Church for many Years as before I hinted but only about singing on the Lords Day unless it be one Member except the Judgments of any other are lately changed But my Brethren will I hope seriously consider of the Matter and labour after that Christian Love Tenderness and Forbearance the Gospel calls for We are exhorted to bear one anothers Burdens and so to fulfil the Law of Christ For the Lord's sake let us not fall out by the way and lay things grievous on one anothers Spirits for we are not Lords over one anothers Faith but Helpers of each others Joy O my Brethren pray let us all watch against Satan and strive to keep the Vnity of the Spirit in the Bond of Peace I must confess divers of you did much desire me to answer Mr. Marlow's Book before this time but I hope you will excuse my neglect for some of you know the occasion of it â—tis done now and in the fear of God recommended to your perusal And O that the Lord would be pleased to bless it to your Satisfaction then shall I have cause to praise the Lord that I undertook the Work I can â—â—y you lie near my Heart and I would do any thing I am capable of to promote Truth and Peace amongst our selves and in all the Churches of Christ If any of you should say How can we be satisfied to have Communion with the Church when we believe 't is an Innovation that 's a hard word Arâ— you Infallible Is there not ground for you to fear you are mistaken or to think in the least 't is a doubtful case since so much is to be said for it and has been so generally received from the beginning by most enlightned Saints and you your selves with the Church for so long a time been in the Practice of â—t at other times Besides can you find any ground from God's Word that will warrant you to separate your selves from the Church upon this account and also may not the same or like Scruple rise in our Spirits against having Communion with you who we beâ—ieve lie short of a plain Gospel-Ordinance â—nd so through want of light diminish from God's Word as you say we add thereto by doing of it But far be it from us to have a thought to act that way towards any of you Moreover will not such a practice of a Separation from the Church upon this account justify other Godly Christians who are Members of such Churches who do not sing that are convinced as well as we it is their Duty to separate from those Congregations to joyn with such Churches as are in this practice Doubtless that Door that will let you out of this Church will let others out of those Churches I mentioned before and there are not a few such in this City There is one thing I think good to note here to prevent any mistake that tho I call Preaching a moral Duty yet to preach the Gospel only appertains to such whom God particularly hath gifted for that Work and who have a lawful call to it I shall conclude with the words of the Holy Apostle Finally Brethren farewel be Perfect be of good Comfort be of one Mind live in Love and Peace and the God of Love and Peace shall be with you 2 Cor. 13. 11. Which is the Prayer of him Who is Your unworthy Brother fellow Servant and poor Labourer in God's Harvest B. Keach From my House near Horselydown Southwark April 3d 1691. The Contents of the chief Things contained in the insuing Treatise WHat it is to sing Page 5. That there can be no proper Singing without the Voice pag. 6. 'T is not simple Heart-joy or inward rejoicing without
to Mr. Marlow's Appendix OTher ways to praise God than by singing of his Praises yet that is one way notwithstanding pag. 16. Dr. Owen is cited by Mr. Marlow to no purpose for his Cause p. 17. The direct and primary signification of Hymnos is to sing or they sung p. 18 19 20. Obj. Singing in the Primitive Days was by a special Gift Answered again pag. 21 25 26 27. Mr. Marlow has a bad Cause to plead appears by the Mediums he uses shewed in five things p. 22 23 24. Inward Joy Peace c. not the Fruit of the special Gifts but of the Graces of the Spirit p. 25 26. Fillings of the Spirit necessary for Saints in discharge of all Duties p. 29. Mr. Marlow's Arguing dangerous proved by one Argument p. 31. Obj. Women must not sing in the Church because they must not speak in the Church again answered p. 32 33 34 35. Women may speak several ways in the Church and sing too p. 33. Not for women to speak in the Church it is not to usurp Authority over the Man Singing not Teaching tho a Teaching in it p. 34. Women allowed to prophess in the Church p. 35. What Teaching is in Singing How all may be said to teach and yet all Hearers too p. 37 38. Mr. Marlow confounds Singing and Preaching together one while and Prayer and Singing at another p. 38. Mr. Marlow's Singing in the 1000 Years Reign examined And what Precepts the Saints shall have to sing then that do not impower us to sing now p. 38 39. Every word of a Sermon may be premeditated by the Spirit and yet be Spiritual and so may Hymns too p. 40. What Mr. Marlow says may lay Men under Temptation not to pray at all for want of a Gift p. 41 42. If we must not sing who have not a full assurance of God's Love we must not also rejoyce in God p. 42 43. We are come to such a Perfection of Divine Worship as to know what God's Ordinances are p. 45. One Note more worth observing on Eph. 5. 19. Col. 3. 16. p. 44. Obj. How shall we sing the Lord's Song in a strange Land answered p. 45 46. Singing a Moral Duty and more acceptable to God than Sacrifice or Mosaical Rites p. 44 45. The genuine and proper Signification of the word Hymnos and Mr. M's Citation of Dr. Owen examined by another Hand p. 48. Other Authors upon that Greek word examined and his Mistakes about it detected p. 49 50. to the end Reader before you read you are desired to correct these Faults that have escaped the Press PAge 27. last line blot out as the Hebrew word signifies P. 33. l. 22. for in r. to P. 64. l. 19. for with Miracles Gifts r. miraculous Gifts Appendix Pag. 19. lin 32. r. Is the Greek word there he hymned The Introduction IT cannot but be lamented to see what Temptations many Men have been laid under by the great Enemy of Truth in every Age of the World in their fierce opposition against one or another blessed Ordinance and Institution of Jesus Christ and this not only by bad Men but also by Men fearing God All which no doubt arises either from their Ignorance or else from that Prejudice there is in their Hearts against it from a fond Conceit that it can't be a Truth of Christ because they never looked upon it so to be nor some wiser than they nor are they willing to believe it to be a Truth since some who have not such Light and Knowledg in other blessed Truths do practise it as if because some Men who hold and maintain some gross Errors and Falsities can hold and practise no Truths at all whereas 't is evident the Church of Rome which is Mystical Babylon are sound in the Doctrine of the Trinity as far as I can gather and possibly in some other Points also For they believe the Resurrection of the Body and the Eternal Judgment and that Christ died without the Gate of Jerusalem but I am afraid some Men have a Fancy they know all the whole Mind of Christ and that they need not be taught any other Truths than those which they have received notwithstanding can't but know the Church is but newly come out of the Wilderness or Popish Darkness and not so fully neither as to be as clear as the Sun as in due time she shall Reformation 't is evident is a hard and â—â—â—ficult Work and ever was 't is no easy thâ—â—g to restore lost Ordinances I mean such as have for many Years been neglected and strangely corrupted through that Antichristian Darkness that hath for so many Ages and Generations overspread the Earth which is manifest 〈◊〉 respect of Baptism and Imposition of Hands upon Baptized Believers as such One would even stand and wonder to see how many godly learned and good Men should be so dark as to maintain and that resolutely too that corrupt Practice of Pedo-Baptism or rather Rantism considering it hath not the least footing in the Word of God but is so directly contrary to the Nature and Constitution of a Gospel-Church and Administration of New-Testament-Ordinances But let not those of our own Perswasion much longer wonder at this since some of them seem as blind and dark in another Blessed Truth and Sacred Ordinance of the ever glorious God that hardly was ever opposed as by them but hath been generally owned in every Age of the Church and that by the most godly and enlightned Christians from the beginning of the World till of late days and not now neither but by some People of the Baptized Way and others who are against all Ordinances I must confess no Man through the Grace of God can be better satisfied touching the Truth of Baptism as practised by my Brethren than I am and of the true Order and Constitution of our Churches and soundness of their Faith in all the Fundamentals of Religion yet do I not think we have arrived to such a perfection of Knowledg of all practical Truths that we need not enquire after any thing which we may not yet have understanâ—ing in I must confess as one observes that the great Design of Satan is and always was to put a Cheat upon God's People as well as to hold the World in Blindness and Wickedness by the one saith he Satan holds Men in a state of Impenitency and by the other he deludes Christians to neglect their Duties and to obstruct their own Comfort and Priviledg He acts as well in the shape of an Angel of Light as of a Prince of Darkness stirring up vain Scruples and Objections especially in the Minds of weak Christians and filthy Imaginations in those who have not yet turned to God I must confess I my self when first God enlightned me into his Truth was an opposer of this Sacred Ordinance but it was not for want of Ignorance and partly through Prejudice perhaps to such who I esteem and even looked upon
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.
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
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
can or ought to Preach Pray Interpret c. or dispense any one Ordinance of the Gospel c. Nay and 't is not unknown to many there are some have lately made use of this Argument against all Ordinances And this I will say and by the help of God stand by it too That if Singing must be rejected or thrown away by virtue of this Argument viz. Because none have an extraordinary Gift to bring 〈◊〉 forth all Ordinances are gone or must be cast off God deliver poor Christians from the pernicious Arguings of such weak Opposers of Singing of Psalms Hymns and Spiritual Songs Besides 't is evident none of those Duties and Gospel-Administrations were tied up to such who 〈◊〉 those extraordinary Gifts but that others who had but the ordinary Gifts might and ought to attend upon the Administration of the same Duties and Ordinances as well as those so miraculously endowed for the main Business the Apostle strives to do there was not to order the Matter of the Worship of the Gospel but to regulate the Manner how those extraordinary Gifts in the Church should be used to prevent Confusion and that all might be done to edification of the People whilst God saw good to continue them in his Church Doubtless there cannot be a stronger Argument brought to prove and confirm this Ordinance The Holy Ghost inspired the Saints with Miracles Gifts of the Spirit to bring forth a Psalm as well as to bring forth a Doctrine and so witnessed to it and established it as a standing Ordinance in the Church as being of the same Nature and Authority with Prayer and Preaching or any other Gospel-Institution I will close this with one Argument Arg. That Duty or Ordinance which was owned and witnessed to by the Lord in the New Testament with Miracles and the extraordinary Gifts of the Spirit is to abide in the Church as a standing Ordinance But Singing of Psalms c. was thus confirmed owned and witnessed unto Ergo Singing of Psalms c. remains in the Church as a standing Ordinance CHAP. VIII Proving Singing of Psalms Hymns and Spiritual Songs a Gospel-Ordinance to continue in the Church from the practice of the Churches in the succeeding Ages next the Apostles Times particularly in the second and third Centuries with the practice of all the Godly generally in all Ages nay the most strict in Grace and Godliness till this present Age. AS Singing of Psalms Hymns and Spiritual Songs was instituted and given forth by the Holy Ghost in the Gospel and practised by Christ and his Saints in the Primitive Times so we shall shew you from the best and most approved Ecclesiastical Histories it was practised in the Ages next unto the Apostles Days Here I shall give you what Mr. Roberts in his Key to the Holy Bible hath said upon this account pag. 173. And as Singing of Psalms c. saith he was used in the purest Primitive Apostolical Times in the Church-Assemblies so it was continued all along in the successive Churches hitherto though it is too evident that some Corruptions and Vanities by little and little crept into this as into other parts of God's Worship Singing of Psalms c. was used in the second Century to celebrate Christ and his Deity against the Calumny of Theodosiâ—â— Euseb Eccl. Hist Lib. 5. cap. 28. Eusebius tell us that Pliny the Second aboâ—â— Anno 98 wrote an Epistle to Trajan the Emperor that the Christians being gathered together before day were wont to sing Hymns together and praise Christ as God And the same Eusebius affirmeth that Philo-Judaeus did testify the same of this Christian Practice and also assures us that the said Pliny and Traja lived in the Time of the Apostle John who did not die till about 100 Years after Christ This very Passage out of Eusebius I find cited by Mr. â—â—berts Mr. Wells Mr. Cottâ—â— and also by Mr. Sidenham 〈◊〉 others But having the History I need not mention them yet for one Reason I shall add the same over again out of Mr. Sydenham's Treat of Singing p. 209. Eusebius saith he in his Eccles Hist lib. 3. cap. 35. quotes two Epistles of Plinius Secundus to Trajan the Emperor testifying that the Christians were wont to assemble themselves before day to sing Psalms and Hymns together The same doth Philo-Judaeus testify who lived in the Apostles Time as the same Esebius saith Lib. 2. cap. 22. Now in the Time of Plinius and Trajan did the beloved Disciple live saith Zanch on Ephes 5. 18 19. Tertullian who flourished near the Apostles Time about 194 saith the Christians were wont to sing out of the Holy Scripture Apol. cap. 1. 9. as their usual custom Athanasius maintains it was practised in his Days Episcop eo locis Cyprian pressed this Duty in his Epistle to Donatus Chrysostom in his Commentary on Psal 41. admonishes all Persons Countrymen Mariners Weavers c. to sing Psalms and Spiritual Songs Estius cries out saith Mr. Wells to take notice of the Custom of the Primitive Christians who did not only sing Psalms and Hymns in their publick Assemblies but in their private Families I might quote Ambrose who zealously pressed this Duty on the Western Churches of singing Psalms and Hymns Lib. 9. Confessionum Mr. Cotton saith that one Samosatenâ—â— the Heretick who denied the Deity of the Lord Jesus was one of the first that within these first 300 Years opposed the Singing he speaks of No marvel if the Saints sung to Christ as unto God that such a Man opposed the practice of Singing such Hymns Basil the Great a most Famous Pious and Learned Man mightily commends the Singing of Psalms as I find him quoted by several worthy Writers I need not go lower Obj. But they Sung with Orrgans or musical Instruments the Ordinance was corrupted and we cannot come at it now c. Answ 1. We find no mention in the least of any other Singing but that of united Voices in Eusebius nor Tertullian c. 2. But pray what Ordinance hath not been corrupted and the purity of it as practised in the Primitive Time lost Now by the same Argument viz. because adulterated and intermixt with foolish Ceremonies we must not Sing So we must not practise Baptism nor the Lord's Supper nor any other â—â—stitution of the Gospel for none have been more abused and corrupted than they have and indeed it is rather an Argument for Singing than against it for here in Satan shewed his Malice and Hatred of it by seeking thus 〈◊〉 add Poison to it But ought not we to labour to restore it 〈◊〉 its primitive Practice as in other Ordinances through Grace we have been helped to do Shall we not have the pure Food of Godâ— Word because Antichrist hath put Poison 〈◊〉 theirs There is one thing I omitted which is worthy to be noted in Eusebius It seems the Christians would not part with this sweet Ordinance of the Gospel though it cost them
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
of God in Jesus Christ Pardon of Sin Justification Union Communion Adoption c. No no here is the Spring of Joy and cause of true spiritual Singing and none can learn David's Psalms nor any other Scripture-Hymns or Songs thus to sing them but the 144000 none but such who have that new Name that new Nature can learn this Song as thus to sing it Rev. 14. 3. And let me tell you this Singing of the hundred and forty four thousand spoken of was under the Reign of Antichrist for the seven Angels with their seven Vials came out of the Temple afterwards who destroy Babylon Take what our late Annotators speak on the place The New Song here spoken of is probably the same with that we met with before chap. 5. 11. sang by the Voice of many Angels round about the Throne and the Beasts and the Elders called a new Song either for the excellency of it or because sung unto God after Christ was manifested in the Flesh The design of it was to declare the worthiness of Christ to receive Power and Riches and Wisdom and Strength and Honour and Blessing A new Song signifies a Song which praises God for new benefits received from him During the Reign of Antichrist none could learn this Song to give Power Riches Wisdom Strength Honour Glory and Blessing but a small number redeemed through the Blood of Christ Annot. on Rev. 14. 3. Secondly You say The singing of David's Psalms were suitable to all the rest of the Levitical Ceremonies and Temple-Worship pag. 12 13. Answ There is no doubt but the Singing of David's Psalms with Instruments of Musick was suited to the order of the Levites and to the Temple-worship What then must not we sing Psalms in the Gospel-days with Grace in our Hearts to the Lord We know no Psalms but David's Psalms or those called the Book of Psalms and the holy Ghost doth injoin the Gospel-Churches to sing Psalms as well as Hymns and spiritual Songs Will you take upon you to countermand God's holy Precept Will you say Very Tightly Bound we must not sing Psalms when the Churcheâ— are exhorted so to do Pray when you writâ— again tell us what Psalms they are the Holy Ghost there speaks of if not them or some oâ— them called the Psalms of David True all Types Shadows and Ceremonies are removed and done away but Singing thâ— Praise of God was no Ceremony but a Moraâ— Duty and performed by the Children of Israel before the Law of Shadows and Ceremonies was given forth Exod. 15. 1 2. You may 〈◊〉 well say Prayer was a Ceremony because theâ—â— were divers ceremonial Rites used in the performance of it particularly that of Incense 2. Did not Christ sing an Hymn after thâ— Supper Would he have left that as a Patteâ—â— to us and annexed it to such a pure Gospel-Ordinance had it been a Ceremony and only belonging to the Jewish Worship Or would the Apostle Paul have given by the Authority of the Holy Ghost such a Precept to thâ— Church of Coloss to sing Psalms c. whom 〈◊〉 strives so much to take off from Jewish Ritesâ— Days and Ceremonies Had singing of Psalmsâ— Hymns and spiritual Songs been a Jewish Ceremony he would not have done thus This is sufficient to convince any sober and unbiaâ—â—eâ— Person i. e. that Singing the Praises of God iâ— a Gospel-Duty and that it did not belong only to the Jews in the Days of the Old Testament But you contradict this your self foâ— afterwards you grant that the Saints when the extraordinary Gifts are given as you suppose they will in the thousand Years Reign you intimate then they shall sing as we do or else I know not what you mean How shall they use a legal and Typical Rite that only appertained to the Jews and Levites in that glorious state of the Church Doubtless their Singing of Old with musical Instruments was a Figure of that sweet spiritual Melody the Saints should make from a well-tuned gracious Heart and with united and melodious Tongues together in the Gospel-days as I have again and again shewed and this therefore is not mixing Law and Gospel together but continuing a Gospel-Ordinance in the Church that is of Gospel-Authority both from Precepts and Examples as I have proved in this Treatise so that I have answered your second and third and part of your fourth Thesis together Thirdly you say The matter of David's Psalms and other holy Men were suited to particular Occasions and Experiences and Accidents of that day as may be seen by divers of their Titles Some Prophecies of the Sufferings of Christ c. And some Places hard to be understood so improper to be sung by all the Church who can't sing them with Vnderstanding as well as justifying the singing Prayers as well as Praises Pag. 14. Answ Most of the Book of Psalms contains proper Instructions for most Occasions the People of God can find What was written afore Time the Apostle says was written for our Learning All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction and for Instruction in Righteousness 2 Tim. 3. 16. If all Scripture then the Book of the Psalms and for instruction by Singing them too because so required by the Holy Spirit Eph. 5. 19. Coloss 3. 16. May you not as well say they are of no use to us The Book of Psalms good Men look upon as the Heart of our Sacred Bible and as fruitful a Book for Saints in Gospel-times as any Book in the Old Testament but if there be any Psalms that can't so well be sung as some others God's People are at their liberty whether they will sing them or no however unless you can tell us there are others called Psalms besides these you say nothing for we are required to sing Psalms And as to those things contained in David's Psalms that are hard to be understood they may be opened to the People before they are sung As touching singing Prayers I have spoken to this already Though we are against humane Forms of Prayer yet the Singing of David's Psalms wherein there are some Prayers are of Divine Institution and therefore 't is lawful to sing Psalms and Hymns that have some Expressions Prayer-wife in them Our Brethren say praising of God in Prayer is Singing and indeed if they did not thus conclude I am perswaded they could not satisfy their Consciences to lie wholly short of this Duty and therefore in their sense singing of some part of Prayer is lawful or else Singing is something they do not as yet own nor can tell us what it is As to what you say in the fifth place p. 14. Object That David's Psalms were limited to the Levites Answ 'T is nothing to your purpose 't is rather an Argument for singing Psalms by the whole Church for the whole Church is that spiritual Priesthood to offer up spiritual Sacrifices acceptable to God by
Preach together who had Doctrines and at the same time every one that had a Psalm they would come forth with their Psalm and Singâ— and so those who had the Gift of Tongues and a Gift to interpret might do the like which the Apostle shews them was Confusion and if they did thus and Unbelievers come into their Assemblies at such time would not they say they were mad Now 1. to open this place of Scripture it will be necessary to consider what disorderly practice it was Paul reproves them of and no doubt it was the Confusion before mentioned two three or more bringing forth their Doctrine together and others who had other differing Gifts coming forth together with them too 't is very like at the same time 2. The Rule to regulate these Disorders And now let this once and for ever be noted and well heeded viz. That the ordinary way of the Administration of all Gifts and performance of all Ordinances in the Churches must be the Rule for the extraordinary Gifts and performance of Ordinances 3. Then in the third place we must consider the manner of the performance of Ordinances and exercise of Gifts according to the Nature of the Gifts and Ordinances And now as to the Gift of Teaching Interpreting Prophesying c. only one was to be the Mouth Let the Prophets speak one by one and let the other judg if any thing be revealed to him that sitteth by let the first hold his peace To act contrary to this Rule is Confusion and so of some other Gifts and Ordinances whole Nature were in themselves the same so they were to be done And now as to Singing that being always performed with Voices together both in the Old Testament and by Christ and his Disciples and by Paul and Silas and so enjoined on the Churches they who had a Psalm that is as I conclude a Psalm of David to bring forth by an extraordinary Spirit which might not be the Matter of the Psalm but the Manner of bringing it forth in an unknown Tongue and it may be in a Tune too that others might not understand and so upon both respects others could not sing with him nor the Church be edified he was not so to bring forth his Psalm unless there was an Interpreter who might give it forth to the People that they might sing together as always that Ordinance was practised in the Publick Congregation And this appears to be the sense of the place by Paul's own words When I pray I will pray with the Spirit and with the Vnderstanding that is in a known Tongue to my own Understanding and to the Understanding of others And when I sing I will sing with the Spirit and I will sing with the Vnderstanding also that is If I sing in the Church I will not sing in an unknown Tongue so that others cannot understand what I sing and so cannot sing with me He doth not mean doubtless his own Understanding only but the Understanding of others also so that according to the Nature of the Ordinance all might be edified and all might be comforted Now this being so as I am well satisfied 't is the meaning of the Spirit what an endless stir is here of one Man's singing alone in the exercise of an extraordinary Gift which cannot be proved by the Wit of Man from the Text much less had it been so would it have been a Rule to the Churches in ordinary Administrations of Christ's Ordinances Though for several to preach together that would be Confusion yet to sing together would be none but the greater and the more sweet Melody as Mr. Sidâ—ultan â—â—ws Nor would the Unbeliever to hear a Congregation sing together say Are they not mad because this sort of Singing was always practised both among the Jews and also among the Gentile Nations And so much to this Text. And whereas you say If any one had such a Gift and came forth to sing alone in the Church as you fancy some did in that Church you should bless God for so great a Presence of his Spirit among his People pag. 23. I assure you I should charge him with introducing a Practice no where warranted in the Scripture and so no sign of God's Presence at all but a meer Innovation in God's Worship being without Precept or Example VI. Objections Answered I am now come to your last Thesis wherein you pretend to answer some of our Arguments and Scriptures for Singing Psalms Hymns and Spiritual Songs And if I meet with any thing pertinent I shall reply to it or else pass it by as not worthy of an Answer And such is the first you bring as alledged by us from 〈◊〉 15. And the second is like to it about 〈◊〉 and Barak as if they together did not could no sing that Song when the Holy Ghost positively says they did The Holy Ghost saith that Moses and the Congregation of Israel sung and you would fain make us believe it was some extraordinary Extasy 〈◊〉 we from thence must have Dancing too which I have already fully answered Your third Reply That the Singing that was in the Temple was extraordinary and so in the Apostles Time Answ We deny the latter Singing was no more performed in the Gospel-time by an extraordinary Spirit and Manner than Prayer Preaching and all other Ordinances and by the Argument we have not those extraordinary 〈◊〉 now to perform one Duty so not another And if we must throw one Ordinance away from thence we must as the Non-Churches say lay them all aside and practise none at all till we are endowed with Power from on High as the Apostles were viz. to Preach Prophesy and sing Psalms Hymns and Spiritual Songs by Inspiration or by the extraordinary Gifts of the Holy Ghost For as Singing it being a moral Duty as well as Prayer so it was in the Church of the Jews before the Glory of their Temple-Worship so Prayer and Preaching being ordinary Duties and parts of Natural Religion as well as brought under Divine Institution for the more orderly and spiritual performance of them yet in the glorious Time of the Gospel were all done by an extraordinary Spirit or by Miraculous Gifts 't is evident therefore extraordinary Gifts in the Gospel-day were not only suited as you imagine to tune their Hearts and Tongues to sing the Praises of God only but also to Pray Preach Prophesy and so to perform the whole of Gospel-Ordinances and Worship which was to confirm each Ordinance in particular and the whole of the Christian Religion in general Mark 16 17 18 19. Heb. 2. 3 4. And therefore we have no more reason to lay aside or neglect Singing the Praises of God till those extraordinary Gifts shall return which we have no ground to expect ever will than we have to lay aside Prayer Preaching Baptism the Lord's Supper and every other Duty and Ordinance since Singing of Psalms c. is injoined on the Churches
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
strive to pull down that which the Church and themselves too have been a building for so many Years Can there be a Man so left of God as to countenance any Persons to make a Schism in a Congragation because they cannot forgo a Duty they have so long been satisfied in the practice of and so the whole Body to submit to the Sentiments of a few Persons as if they had Power over our Faith We do not say our dissatisfied Brethren shall sing with us or we will have no fellowship with them no God forbid we should impose on their Consciences We do not look upon Singing c. an Essential of Communion 't is not for the being but for the comfort and well-being of a Church We have told our Brethren since we sing not till after our last Prayer if they cannot sing with us nay nor stay with the Church whilst we do sing they may go forth and we will not be offended Should any countenance through a hot and unaccountable zeal such a Schism it would make strange Confusion in our Churches And since he thus publickly hints at this private Case amongst us I had I thought a clear Call to open the matter plainly as it is to clear my self and the Church to all who may read his Epistle and this my Answer for we have done nothing we have the least cause to be ashamed of or unable to justifâ—â— in the sight of God or Man I shall add one word to the consideration of the Brethren of our Church I doubt not but they will consider it 1. If they look upon us equal in Knowledg and Uprightness towards God with themselves they may see we have the same ground to be offended with them in diminishing from God's Word as they may be with us for adding as possibly they think to God's Word 2. And let them consider 't is a horrid Evil to break the Bond of Spiritual Union and unawares to wound the Body of Christ Whose Work is it thus to do but the Devil's and what a reproach doth it bring upon the Truth and how grievous is it to all truly Godly Ones and grateful to the Enemies of our Sacred Profession Besides upon such a trifle can it be so hainous a Crime to be found often in that Duty which they with us have so often and long been in the practice of and in a mixt Assembly too many and many times Besides brought in by almost an unanimous Agreement in a solemn Church-Meeting there being not above five or six that shewed any publick dissent nor they neither signifying any such dissatisfaction i. e. that if we sang at such Times they could not bear it nor do I hear they do desire us now to decline the said practice Love will cover a greater Fault than this for they may see cause to believe 't is not Self-Interest but the Glory of God we wholly aim atâ— But to return The truth is I wonder any should be taken with his Book for I never saw any thing come out in Print upon any controvertible Truth that has less of Argument in it or more of Confidence And 't is not my Thoughts alone nor more destructâ—â— Mediums made use of to the whole of the external Parts of Religion Nay one told me very lately that one of our dissatisfied Members intimated to him as if our Bible was not truly or rightly-translated and it seems to rise from what Mr. Marlow hath asserted in his Book about the word Hymnos I fear'd that would be the Effect of his Attempt if any Body regarded what he hath said upon that account But pray what Call has he to rebuke me after this publick manner especially before the whole World If I had done any thing amiss in his Judgment in that Matter I could wish he had had more Wisdom and Prudence or else left the Controversy to some more discreet and abler Pen. I cannot forget the two Brethren that oppoposed Singing the Praises of God and would not comply with the Church though they did not separate themselves from the Church when first the practice of it was received amongst us near twenty Years ago One of them soon after brought a great Reproach upon Religion by immoral Actions and came to nothing and the other sometime after turned Quaker and to my Face denied the Resurrection of his Body c. As to that way Mr. Marlow speaks of praising of God in Prayer without singing of Praises as being more suitable as he thinks to the ordinary Gifts of the Spirit I must tell him God's Wordâ— our Rule and since God doth require his People to celebrate his Praises by singing Psalms Hymns c. doubtless that suits as well with the ordinary Gifts of the Spirit as such Gifts suit with Prayer Preaching c. And I fear one day he will not be found able to give any good account of himself in his bold Attempt in seeking to rob God of his glorious Praise by singing to him as he hath enjoined us to do nor do I fear but through the Help and Authority of God's Word I shall in the Day of Christ stand with Joy and Confidence before him upon this respect when possibly he may be ashamed if he has not sincere Repentence for what he has done Is it not a false Assertion for him to say as he doth in his Epistle to me That as to our way of Vocal Singing togetherâ— there is neither Command nor Example for it either in the Old or New Testament I shall leave it to the Consideration of all wise and sober Men. Certainly all will conclude the Man is strangely left of God especially considering he builds his main Confidence from a remote and indirect signification of a Greek Word and yet as I am told understands not that Language neither My Portion is I perceive to undergo hard Censures from Men but 't is no more than my Blessed Master met with and what am I that I should complain One said He was a good Man but others said Nay but he hath a Devil and deceiveth the People John â— 12 20. The Lord increase Love among all the Saints and a bearing and forbearing a gentle and Christian Spirit We all know but in part And O that the Lord would be pleased to deliver Men who profess the Gospel from that horrid Sin of backbiting of their Neighbours and from that bitter and unaccountable Spirit of Prejudice that seems to be gotten into the Hearts of some from whence they seem to tear the Names of their Brethren to pieces through undue Offences These thnigs are matter of Lamentation and I fear the forerunner of a dismal Hour that is coming upon us Cannot Christians have the Liberty of their Consciences from their Brethren to practise a Truth according to their Light without being charged and censured after this manner with Carnal Forms and mischievous Error c. I shall not retain you longer but desire you whoever
you are impartially to read and well weigh my sober Reply to my Brother's Appendix I am glad it came forth before all my Treatise was printed off though it is true it makes the Price more than I intended There is a Reverend and Learned Friend who meeting with Mr. Marlow's Appendix finding him quoting learned Authors in an undue and unaccountable manner to little purpose which because it might possibly amuse the Unlearned and more unwary Reader he has in love to this Sacred Truth and to deliver the Souls of Men and Women from Mistakes made some Reflections on what he has wrote on that account at the close of this Reply If the Lord please to bless what I and my Reverend Friend have said to the further clearing up the Truth I shall not be troubled at my Pains nor Charge I have been forc'd to repeat some things twice or thrice by reason of his leading me in such an unusual Path. This is all at present From him who is your unworthy Brother in the Gospel and Service of Jesus Christ B. Keach AN ANSWER To Mr. Marlow's APPENDIX FIrst of all you tell us That to praise God or praising of God is not confined to Songs of Praise but that there are other ways and manner of praising of him than such melodious Singing Answer We never yet asserted there was no other way or manner to praise God than by singing of his Praise Nor is there a Man who affirms any such thing that I know of but it is one thing to own those other ways of praising of God and another thing for you utterly to deny this way or the way we use in singing his Praise But I must tell you most Learned Men nay all that I have met with do conclude the Disciples or those Children you speak of Matth. 21. 16. Luke 19. 37. did sing those Hosanna's to the Son of David as I have shewed in the first Chapter of the foregoing Treatise I perceive you have now at last raised the Auxiliaries against this Blessed Truth of Jesus Christ But as a worthy Brother hinted the other day Dr. Owen is a press'd Man and as forced in so he doth you no service at all as will appear by what follows but more especially by what my worthy Friend has wrote at the close of this our Answer The Doctor from Heb. 2. 12. from the Greek word Hymneso se I will hymn thee i. e. I will praise thee saith 1. what Christ will do viz. He will sing Praise to God 2. Where he will do it i. e. in the midst of the Congregation The expression of both these he saith is accommodated unto the Declaration of God's Name and praising of him in the Temple The singing of Hymns of Praise unto God in the great Congregation was then a principal part of ' â—is Worship c. 2. The chearfulness and alacrity of the Spirit of Christ in this Work he would do it with Joy and Singing These are the Doctor 's words as cited by you Appendix pag. 4. And thus did Christ sing with his Disciples in that great Representative Church as our Annotators call it Now what is this to your purpose the Doctor tells you that Hymneso se is Singing Praises to God And how do you know but Christ might also often sing in the Temple and in other great Congregations though we do not read of it since 't is said that many other things did Jesus that are not written Joh. 21. 25. 1. Especially considering since it was prophesied of him that in the great Congregation he should sing God's Praise 2. Because as the Doctor observes Singing in the Temple was one great part of God's Worship from whence 't is not likely our Saviour should neglect that part Moreover he positively affirms Christ did with chearfulness and joy give Praise to God by Singing 'T is well known Dr. Owen owned no other Singing than what we do he doth nowhere talk of the Effence of Singing in our Spirit and so exclude vocal or proper Singing 1. He acknowledges Singing is Praising of God so do we and say 't is one of the highest ways of Praising him too 2. He intimates there are other ways of praising of God besides Singing his Praise though it clearly holdeth forth that our Saviour would praise God that way namely by Singing And you would do well to observe what our late Learned Annotators speak upon that of Heb. 2. 12. these are are their words Christ and they are of one Father that is the Saints are here called his Brethren he by Nature and they by Grace and from one Humane Parent Luke 3. 23 38. and both of one Flesh He solemnly sung and Praised his Father with them say they at his Supper Matth. 26. 30. in that Representative Church Mark 14. 26. Yet we as I said before do readily grant as the Doctor intimates those other ways of Praising of God and that Prayer the Word of â—aith and the Fruits of Obedience hath a tendency to the Praise of God But if the Doctor and some other Learned Men should intimate that that Greek word Hymnos should in a remote sence signify Praising of God without Singing we ask Whether any oâ— them say those ways of Praises without Singing is the immediate genuine direct and primary signification of the word All your Helpers will fail you here There are other Greek words to express those other ways of Praise to God besides Hymnos You are upon a dangerous Rock you make it youâ— Business to trouble our People with the signification of the Greek word Hymnos a Hymn though you understand not that Language just after the same manner that the Pedâ—baptists do with the word Baptiz say they iâ— signifies washing as well as dipping which learned Fisher grants But how Take his words 'T is saith he so taken improperly indirectly collaterally by the by or remotely it so signifys viz. a washing But saith he the direct immediate genuine and primary signification of the word Baptizo is Immersion Dipping or to dip c. You it seems take the same way to destory the Ordinance of Singing God's Praises as they take to destory the Ordinance of Baptism But this will do your business no better than that will do theirs Dipping is Washing but every Washing is not Dipping Theirs is as Mr. Fisher observes an improper remote or indirect Baptism that they infer from the improper Signification of the Greek word Baptizo and so no true Baptism it all So you asserting from those Learned Men that the Greek word Hymnos signifies a 〈◊〉 or common praising of God in Prayer 't is say I but an improper indirect and remote sort of Singing of God's Praise that the Word will admit of in that sense and so no Singing at all If you discourse with learned Persons they will tell you that some Greek words do in an improper or remote sense bear several Significations but the direct genuine
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-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
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
speak 〈◊〉 other times which they are allowed to do In Sect. 6. You speak of those prophetical places of the Psalms c. urged by us for Singing under the Gospel-days where all the Earth is exhorted to sing unto the Lord Psal 96. 1. Psal 95. 1 2. Psal 100. 1 c. 1. This you would have refer to the preaching of the Gospel i. e. as the Apostles sound went â—orth into all the Earth Rom. 10. 18. confounding Preaching and Singing together one time and Prayer and Singing at another 2. You would have it chiefly to refer to the seventh thousand Years of the World or Reigâ— of Christ hinting in your first Part as if then there shall be a Singing besides the Essence of it in their Spirits but if that thousand Years you speak of shall be before the end of the World or Gospel-Dispensation pray where lie those Precepts that will authorize them in those days to sing and yet do not authorize or warrant us to sing now Shall they have a new Bible for those Times But if the Precepts for Singing then are contained in our holy Scripture and yet do not belong to us 't is good for us to consider whether other Precepts written therein do not wholly refer to those Times too nay all Ordinances till the Spirit comes down in an extraordinary manner and so now we must throw off all Gospel-Administrations and turn Seekers I am sorry to see such Stuff as this published to the World But what I have said or cited from the Writings of other Godly Men in respect of those Prophetical Psalms and other places of Scripture that enjoin the Gentile-Churches to sing the Praises of the Lord I would have you and others consider well of before you write again In Sect. 7. you heap up a company of confused words to no purpose about premeditated Matter for Prayer to oppose premeditated Hymns c. Append. pag. 38 39 40 41 42 43 c. Answ 1. The Form of Prayer Christ hath left us is a Rule for us in Prayer and we may premeditate what we intend to lay before the Lord it appears from thence and so is the Word of Christ our general Rule by which we must premeditate and precompose our Spiritual Hymns and Songs 2. But Prayer and Singing differ the one from the other we may use other words in Prayer than what we premeditated as the Spirit of God may help us But we are limited by God's Word to sing David's Psalms or else Hymns and Spiritual Songs composed out of the Word of God Now let them be either they must be so many words and no more or else none can sing with him that has the Hymn Now we say the extraordinary â—nfluences for Singing Preaching Interpreting c. are gone therefore every Ordinance must be performed by the ordinary Gifts and Influences of the Spirit or else we must have none at all Was Singing or any other Ordinance performed in the Gospel-Days by an extraordinary Spirit not performed then also and afterwards as well and as acceptable to God by the ordinary Gifts Shew if you can that other Ordinances which had such special Gifts then to attend them as well as Singing do notwithstanding remain Ordinances and yet Singing of Psalms and Hymns doth not so continue If therefore a Man should premeditate every word of his Sermon by the Assistance of the Spirit who dares to say he speaks not by the Help of the Holy Ghost or that his Sermon is not part of Spiritual Worship 'T is no matter whether we have our Sermons or our Hymns mediately or immediately composed and brought forth provided they be Spiritual and done by the help of the Spirit But to close all Are not David's Psalms part of Spiritual Worship and are not the Churches exhorted to sing them In Sect. 8. Appendix pag. 43 44 c. in answer to what we say That our Psalms and Hymns are Spiritual though precomposed you say 1. That such Forms are not Spiritual Worship because Singinâ— in the Primitive Gospel-Times was from the special Gift of the Spirit 2. Though say you the Matter of precomposed Forms of Singing be Spiritual yet the Heart must be Spiritual too or Grace and Melody must be in exercise in performing of them The Grace of Joy must be raised in the Soul to the heighth of Melody and so break forth Or to that purpose you speak pag. 44 45. Answ 1. We need no more the special Gift in Singing to render our Singing Spiritual than those special Gifts in Preaching to render our Sermons Spiritual 2. As to have Grace in our Hearts not only in the Habit but also in the Exercise in Singing we acknowledg it is necessary to a right performance of it And so 't is in Prayer Preaching and all other Spiritual Duties of Religion And let me tell you we need no greater assistance of the Spirit in Singing than in Praying or Rejoicing therefore what signifies that which you say pag. 45. Viz. The least exercise of true Grace in our Hearts in Prayer gives Essence or Being to Prayer so the least exercise of gracious melodious Joy gives Essence to inward Singing And say you as we ought not vocally to pray in the Publick Worship of God in the Church without a sufficient Gift of the Spirit so also we ought not vocally to sing in the Church unless it be by a sufficient Gift of the Spirit And seeing we have not such a Gift we are not capable of vocal Spiritual Singing 〈…〉 we must be contented as you intimate in pag. 46. with the Essence of it in our Spirits only Answ By this way of arguing you may lay Godly Christians under Temptations about Prayer especially in the Church because they may plead they have not the Gift whereas the Grace of Prayer viz. a broken Heart is that which God chiefly looks at and so should we too This makes no more against Singing than it doth against Praying And thus I must argue upon you If I have not the Special Gift of Singing I must content my self with the Essence of it in my Heart and yet as I have shewed the essence of it is not in the heart as it is in the Voice and so since if I have not the special Gift of Prayer I must be contented with the Essence of Prayer only Heart-Prayer and not pray vocally at all But you intimate that none ought to sing but such who are in the full assurance of the Love of God But you might as well say none ought to rejoice in the Lord nor to praise him but such only as well as to say what you do here against their Singing who want that assurance But you hint in pag. 46. as if we must be satisfied with your Essence of Singing viz. inward joy in the Heart till we come to the primitive perfection of Divine Worship c. Answ We doubt not through Grace but we are come to such perfection of
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