that printed Book of theirs But shall chiefly insist on the main Pillars of their pretended Reasons for that sort of Singing which they would perswade the Churches to entertain as an Ordinance of our Lord and Saviour For if the Foundation fail the Building cannot stand And we shall return a Reply to some of the most gross most false and grievous Accusations and Reflections that are therein so boldly vented and shall leave it with you in the fear of the Lord diligently and seriously to consider and to search the Scriptures waiting for the Spirit of Truth to lead you into this as well as into all other Truths that either concern your most Holy Faith or Practice whereby you may be preserved from turning aside to those Humane Traditions from which you have been delivered which we desire and pray that the Lord may bless unto you for these gracious Ends before-mentioned That which we shall endeavour with as much plainness and brevity as the matter will bear to lay before you are these following Particulars First We shall detect and answer to some of those false Reflections and Accusations cast upon us and the Baptized Churches which are contain'd in Mr. Whinnel's Epistle and in the Book it self Secondly We shall manifest the weakness of the Foundation on which they build their Practice of common or popular Singing which will be apparent by an Impartial Examination of these following Enquiries 1. Whether Singing to the Praise of God according to the Phrase or Expression of it in the Holy Scriptures be to be restrained or only is to be understood of uttering the Praise due to the most High God by a Musical melodious Modulation or tuning of the Voice as they are pleased to describe it 2. Whether Singing to the Praise of God according to the direction given us by our Lord in the New Testament is to be performed by a composed stinted Form by a whole mixt Multitude with the Church-Members in the solemn Assembly of the Church lifting up their Voices together in Consort 3. Whether those Scriptures Col. 3.16 Eph. 5.19 do command or justify such a sort of popular Singing in or by the Church as aforesaid which they so earnestly contend for 4. Whether that Hymn spoken of Mat. 26.30 and Mark 14.26 or the Hymning or as it is translated the Singing the Praise of God by Paul and Silas Acts 16.25 do further justify that Practice which they plead for And First Concerning their Reflections on us or Accusations against us we find Mr. Whinnel insinuating in the beginning of his Epistle as if Custom not Conscience did hinder us from joining with them in their way of Singing To which we answer First That it is a very unbecoming Censure in which there is not the least Grain of Truth or Charity exercised by him The same rash and unjust Judgment may as well be given against him and others for not conforming to the Common Prayer or the Liturgy of the Church of England by those that are zealous for it which we suppose he would reckon to be a very false and a very uncharitable Censure Secondly We do declare to him and to all Men That the Lord knows it is not Custom or a long disuse or neglect of it that makes us averse to that Practice of theirs But Judgment and Conscience knowing on a deliberate and serious Consideration that it hath no more Foundation from any Precept or Example of our Lord Jesus or his Apostles to warrant it than common set Form of Prayer hath In which we are the more confirmed by the weakness of the Arguments which by them and others are produced for the Justification of it But Secondly He doth positively affirm in that Epistle That they had no mind to have published their Thoughts to the World or to have troubled the Churches with any Dissertations about it but endeavoured to have a Friendly Debate with their Brethren who were conven'd to consult the Churches Welfare But that their endeavours therein were obstructed by the Opposers viz. of that common way of Singing And that soon after some of them from an imprudent Zeal not only openly opposed it but took to themselves a lawless Liberty to calumniate those who endeavoured the restoration of it c. Answ To all this bold Calumny we answer that we believe he cannot prove any part of it to be true It is a very false Suggection which is uttered either from a false Information or great Forgetfulness or from a sinful Contrivance For first Whereas he saith they had no mind to have publish'd their Thoughts about it c. but that they were obstructed in their Desires and Attempts to have a friendly Debate c. We reply What was the reason that before any Person that was contrary-minded to that Practice of theirs had said or printed any thing publickly against it that this Opinion of theirs concerning Singing was preach'd up and frequently and vehemently prest by several of them in variety of Assemblies and asserted in Print to the view of all Men by Mr. Keach in his Treatise call'd Gold Refin'd and in his great Book of Scripture Tropes and Metaphors and by Mr. H. C. in a select Treatise on that Subject though with more Sobriety than any we have seen since that hath been published on that Controversy by any of them Had they no mind to publish their Dissertations about it Was their publick Preaching and publick Printing for it against their Minds which was done by them before any Person did openly contradict them in it Who can believe it And all this before there was any motion or mention of a friendly Debate about it that we know of neither as yet do we know of any such Motion seriously made except it were for a Liberty to introduce it by a major Vote in a Church of Christ c. which was long after they had endeavoured to promote it by their Endeavours aforesaid If we were blame-worthy in this matter it was in being so long silent wherâ— by they took the opportunity to leaven so many honest Souls and to beguile so many Churches iâ— their Number be so many as they boast of with this irregular Doctrine and Practice hereby it was that to such a heigth of Confidence Mr. Keach was come who makes Breaches more than he repairs any that when one did but once preach on that Subject of Singing in the Church to which he belongs on a Lord's Day far enough off from Mr. Keach's Congregation because he did it not according to his Sentiments he coming the next day or shortly after in much affection to visit him Mr. Keach having heard of his Preaching as before mention'd immediately falls upon him as soon as ever he came into Mr. Keach's House with a most severe and very uncivil passionate Reprimand for daring to preach after that manner contrary to his Judgment as if he had the preheminence over all But when Mr. Marlow did but endeavour
of what he hath commanded Mat. 28.19 2. In the great Gospel-Duties of Prayer and Praising God he hath graciously promised the assistance of the Holy Spirit both what to pray for as well as how we are to pray Rom. 8.26 For we know not what to pray for as we ought but the Spirit it self maketh Intercession for us Where we observe that which respects the manner and frame of Heart in Prayer respects also the matter of Prayer Indeed we are poor Worms and know not how to order our Cause before him unless we are assisted both in Matter in the time of Worship as well as Manner And as it is in Prayer so is it in Praises which Duty ought certainly to be as spiritually performed as Prayer and we need as great assistance of the Holy Spirit to Praise as to Pray But if Gospel-singing the Praise of God be with a Musical Voice and the Form before composed in Verse then we know what to praise God for The Minister or some one brings that Matter composed in writing or in print in his Pocket and then what need will there be of the Spirit of God to help us what to pray for 3. But if it be objected that we ought before-hand to consider the Mercies we have received We readily grant it and do affirm that also in Prayer we ought to consider our Wants to beg Supplies and our Sins to beg Pardon But also in presenting them before the Lord we need the Assistance of the Spirit to order our very Requests before him And that it 's the Experience of every Servant of God that in Prayer to God and in Praises of God their Hearts are inlarged in matter far beyond the Preparations of matter in either of those Holy Exercises This is one of the most pregnant Arguments used against stinted Forms of Prayer by those Ministers that so do even that it is a stinting the Spirit of God in that Duty as also contrary to the blessed Design of the Lord Christ in his Ascension mentioned Eph. 4.8 And therefore we cannot see but it must necessarily follow but that if a set-Form of Praises composed and brought into the Church in the publick Worship of God is lawful or as an Institution appointed by him then certainly a set-Form of Prayer ought to be provided also as a part of the publick Worship of God for the Peoples Prayers And tertainly would they but seriously consider their own Arguments that perswade them to be against set-form Prayer the same would consute their Notions against set-form Singing if indeed they be against set-form Prayer For they that can so vehemently plead in that Book for reading Songs of Praise and for reading Sermons and call it Preaching in the Church why should they not be for reading Prayers there also especially when their Arguments for both are for the most part the very same that others urge for set-form Prayer As for what they most impertinently alledg for their Vindication in this Matter from the Song of Moses and the Hymn mentioned Mat. 26.30 with Col. 3.16 they will be considered in their due place Secondly We shall enquire whether for a mixed Multitude Professors and Prosane Believers and Unbelievers to sing in Consort in the Church be an Ordinance of our Lord Jesus according to his New-Testament-Institution 1. We desire it may be seriously considered that there is not the least mention of it in the New Testament by any Precept or Example wherein we are directed in the Worship of God Certainly if our Lord Jesus was most faithful in the House of God and if his Apostles did faithfully declare the whole Counsel of God to the Churches then they would not have failed to have declared this also So that it is purely a Humane Invention without any shadow of ground for it in the Scriptures before mentioned which are the only Rule to guide us in the solemn instituted Worship of God in his Church If this Arguments hold good against the common Practice of Infants Sprinkling called Baptism as undoubtedly it doth then it doth also as evidently prove that this way of common Singing is a Tradition of Men and not an Ordinance of our Lord Jesus 2. As there is not the least mention of it as aforesaid so it is directly contrary to what our Lord Jesus hath plainly declared both as to the Qualification of the Worshippers as well as to the manner of Worship in Gospel-Times Joh. 4.23 The true Worshippers shall worship the Father in Spirit and iâ— Truth c. Can the Unbelievers the Ignorant and the Profane thus worship the Father are they thus qualified or are they capable so to do So that this Practice of theirs is a plain Contradiction to the Will of our Lord and Law-giver in that Affair of Solemn Worship which therefore ought to be rejected by all the upright in Heart 3. Hereby there is an Opportunity given them to make or to speak a Lie before the Lord to take his Name in vain while they speak that which they do not understand and utter that as the frame of their Hearts which they do not receive in their Minds nor can they know them or truly affect them while they remain in an unconverted Estate because they are spiritually discerned Now to be accessary unto or to promote such a Transgression in the solemn Worship of God which they unavoidably do who set up this common way of Singing is a Practice that cannot be justified There is more to be added to shew the great Irregularity of this common Practice which must be referred to its proper place Object But they object That we admit them to be present and to join with their Hearts in our publick Prayers which is as much or more than lifting up their Voices in singing in the Church Answ To which we reply That it is true we do admit them at the time of Prayer and Preaching to be present and so we can and do to the Spectators and Hearers when we partake of the Lord's Supper not knowing by what means the Lord may work upon them or give them Repentance unto Life But that which is affirmed that they join with us with their Hearts in Prayer is no true Assertion They do not so join with us because they cannot For the Holy Spirit who knows the Hearts of all Men plainly tells us that Persons while Unbelievers and Unconverted cannot so do as is most evident from that Scripture Rom. 10.14 How can they call on him on whom they have not believed Object But they say Some have been converted by their Singing for Psalms are full of Instruction c. Answ 1. We grant that Psalms are full of Admonition and Instruction but we deny that the Musical Tunes do instruct but the Matter it self that is sung And if it be Matter it self that doth only instruct as you would seem to acknowledg then it is not Musick but the Matter 2. Tho some should be
Reflections we shall endeavour as the Lord shall enable us to manifest the Weakness of the main Pillars of their Assertion concerning the Singing before mention'd For we shall not spend our time to answer every Particular in that Treatise the Weakness whereof is most evident to any that will but take any serious notice of it it would be very tiresom and altogether needless First then we shall enquire whether Singing to the Praise of God according to the Expression of it in the Holy Scriptures be to be restrained or is only meant of declaring those Praises by a Musical Melodious tunable Voice To which we answer That Singing or Uttering the Praise of God are convertible Terms according to the Language of the Holy Scriptures As for instance Cant. 2.12 The time of the singing of Birds is come c. that as able Interpreters tell us is meant that a Rejoicing or Praising-time is come Deut. 32.44 And Moses spake all the words of that Song unto the People and in v. 43. it 's said Rejoice O ye Nations with his People which is elsewhere called Singing and sometimes Shouting Doubtless there was never a greater Song of Praise uttered to the Honour of Christ than that Luk. 19.37 38. when the Disciples rejoiced and praised God for all the mighty Works which they had seen Saying not Singing Blessed be he that cometh in the Name of the Lord Peace in Heaven and Glory in the Highest That Musick uttered by them with their Voices made more Melody than any composed Songs that can be sung in Metre And as Mr. Caryl tells us upon that Scripture It was Musick the Pharisees did not like but would have them rebuked for so doing Obj. It is indeed frequently and earnestly pleaded by the Authors of that Book That Singing or Song bears that Acceptation of a Musical Melody with the Voice amongst all Mankind Answ To which we answer That if it hath pleased the Spirit of the Lord in the Holy Scriptures to make use of those words in another sense what have we to say to it or dare any that are truly pious to contradict it That Singing is in the Old Testament as well as in the New used in a Metaphorical Sense is apparent As where Singing to the Praise of God is ascribed to inanimate Creatures as well as to others See Psal 65.13 Isa 49.13 Jer. 12. So Job 38.7 if we take the Morning-Stars for the Angels as some do they need not the faculty of Speech or as others take the words for the whole Creation in their respective Kinds then the word Sing must be taken figuratively even for their Praising their Great Creator by ways sutable to their several Natures however a Supposition to the contrary would be highly ridiculous So in like manner in the New Testament as for instance 1 Cor. 14.15 where it appears that Singing and giving of Thanks be convertible Terms But especially we desire it may be considered seriously what may be the meaning of the Mind of God in that Scripture Heb. 2.12 I will declare thy Name unto my Brethren in the midst of the Congregation will I sing Praise to thee This Text was a Prophecy of Christ our Saviour quoted from Psal 22.22 For the opening of which we shall repeat the Exposition that the excellent Person Dr. Owen gives of it as followeth First What Christ will moreover do He will sing Praises unto God And Secondly Where he will do it In the midst of the Congregation The Expression of both these is accommodated to the Declaration of God's Name and 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 his Worship And in the first Expression two Things are observable 1. What Christ undertakes to do that is to praise God Now this is only Exegetical of what went before He would praise God by declaring his Name There is no way whereby the Praise of God may be celebrated like that of declaring his Grace Goodness and Love unto Men c. 2. The Chearfulness and Alacrity of the Spirit of Christ in this Work he would do it as with Joy and Singing with such a frame of Heart as was required in them who were to sing the Praises of God in the great Assemblies in the Temple 3. Where would he do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Congregation the great Congregation as he calls it v. 25. 〈◊〉 is the great Assembly of the People in the Temple And this was a Type of the whole Church of the Elect under the New Testament The Lord Christ in his own Person by his Spirit in his Apostles and his Word by all his Messengers unto the end of the World setting forth the Love Grace Goodness and Mercy of God in him the Mediator sets forth the Praise of God in the midst of the Congregation I shall only add that whereas singing of Hymns unto God was an especial part of the instituted Worship under the Old Testament to whose Use these Expressions are accommodated it is evident that the Lord Christ hath eminently set forth this Praise of God in his Institution of Worship under the New Testament wherein God will ever be glorified and praised This was that which the Lord Christ engaged to do upon the Issue of his Sufferings and we may propose it unto our Example and Instruction Thus Dr. Owen on that Text Pag. 256. And again on the same Text Pag. 258. Moreover the Lord Christ by declaring that he will set forth the Praise of God in the Church manifests what is the Duty of the Church it self namely to praise God for the Work of his Love and Grace in our Redemption by Christ Jesus This he promiseth to go before them in and what he leads them unto is by them to be persisted in This is indeed the very end of gathering the Church and of all the Duties that are performed therein and thereby The Church is called unto the Glory of the Grace of God Eph. 1.6 that it may be set forth in them and by them This is the end of the Institution of all Ordinances of Worship in the Church Eph. 3.8 9 10. and in them they set forth the Praises of God unto Men and Angels this is the Tendency of Prayer the Work of Faith and the Fruit of Obedience It is a fond Imagination which some have fallen upon that God is not praised in the Church for the Work of Redemption unless it be done by Words and Hymns particularly expressing it All Praying all Preaching all Administration of Ordinances all our Faith all our Obedience if ordered aright are nothing but giving Glory to God for his Love and Grace in Christ Jesus in a due and acceptable manner And this is that which ought to be in our Design in all our Worship of God especially in what we perform in the Church To set forth his Praise to
declare his Name to give Glory to him by believing and the Profession of our Faith is the end of all we do Thus we have the Testimony of that worthy Person that Singing to the Praise of God is not to be restrained according to the Scripture to a Musical Melodious Tunable Voice But further we judg it worthy to be observed and seriously considered the Mind of God concerning that Singing mention'd Rev. 14.2 3. I heard a Voice from Heaven as a Voice of many Waters c. and they sung as it were a new Song before the Throne c. Note First it could not be a Song prepar'd in Meeter or any of the Songs mention'd in the Old Testament Because Secondly It was a Song they only could learn that were redeemed from the Earth Thirdly This they did with Harpers harping The Meaning of which as Learned Forbes tells us was the Hearts of the Redeemed Ones Fourthly The Matter and Substance is therâ— expressed And Learned Mede by this Song tells us the whole Mystery of Evangelical Worship is in it contained And Brightman on Rev. 15.2 tells us that Drusius on that Place saith they are called the Harps of God because God sendeth the Joy of his Spirit into their Hearts wherewith they may be able to give God his due Praise And by this Song of the Lamb saith Brightman is meant that whereof mention was made Rev. 14.3 wherein they do magnify God the Father for the Grace of their Adoption in Christ The Joy of their Heart is called a Song by a Metonymy the effect ariseth out of Faith in the Righteousness of Christ whereby we feel the fatherly Love wherewith God doth imbrace us which Song hath been always sung by the Saints in all Ages So that whereas they tell us where-ever Singing is mention'd in Scripture it must be understood with a tunable Voice it appears they did not consider these and such like Scriptures We shall only mention one more Job 29.13 I caused the Widow's Heart to sing for joy whereby it appears there is Heart-singing as well as by Expression in Meeter with the Tongue In which Text it appears that Joy and Singing are convertible Terms From all which and many other Scriptures that might be quoted or alledged it evidently appears that Singing to the Praise of God is not to be restrained to a melodious tunable Voice in the direct stated solemn Praising of God in his Church And that there are Praises sung to God in the Language of the Scripture in Praying and Praising and in all the Administration of Holy Ordinances when there is no tunable or musical Voice heard among them as appears from what hath been mention'd from Heb. 2.12 Which we shall further make evident by these following Considerations First We may conclude it to be a certain Truth that no sober Person will deny that the Gifts of the Holy Spirit wherewith our Blessed Lord furnish'd his Church upon his Ascension to be comâ—leat and sufficient for the fitting of his People â—nto every good Word and Work for every part of his Worship Eph. 4.8 11 12 13. yet there we find no Singing-Masters appointed which would have been absolutely necessary if musical or tunable Singing with the Voice was a Gospel-Ordinance The Old-Testament-Church had such as taught to sing Praise 1 Chr. 25.7 2 Chr. 25.13 which if the New-Testament-Church had needed we may reasonably judg or conclude she should have had them to a higher Degree than the former For the Worship prescribed in the Gospel ought to exceed that under the Law therefore if Musical Singing be that which is now required then the best Voices in Singing do most acceptably perform that Duty to God at least in the outward part of it and therefore it would be absolutely necessary that all Christians both Men and Women should learn from such as can teach them to elevate their Voices and Tunes in the highest Strain Seeing they call this an Ordinance of the New Testament and that no other can be called Singing though Persons with never so great a Sense of the Majesty of God and of their Mercies received with the greatest spiritual Melody and Inlargement of Heart utter his Praise but no such Gifts being given nor any such Art required we may safely conclude it is not a Gospel-Ordinance Secondly If Musical singing with the Voice be a Gospel-Ordinance as they assert then assuredly the Songs of Praise recorded in the New Testament would have been written in Greek Verse as an example for others to have followed them in their Language But that it is otherwise is manifest to all that can read the Greek Testament Moreoveâ— It is not said that those that uttered those Songs dâ—â— it with a Musical tunable Voice but only that they spake after a solemn and audible manner those Praises As may be seen from the Song of the blessed Virgin Mary to those mention'd in the Revelations Lastly Whereas they frequently say that we admit or allow of no singing Praise to or praising of God in the Church but what is in Prayer We answer We are indeed for praising of God with our Supplications to him for Mercy But if the Holy Spirit fills any that are qualified for the Administrations of his House with the Joy of the Lord and so with the matter of Praise such may express it without mentioning any Petitions with a solemn chearful audible Voice as the Spirit of the Lord may give Utterance either with or without a tunable Voice to the Glory of God and Refreshing of others Which is singing Praise in the New-Testament Language whereunto they have not nor can they prove that according to the Scripture-Dialect aforesaid a musical tunable Voice is essential We shall now come to the second Enquiry which is as followeth Quer. 2. Whether singing the Praise of God in the Church of Christ ought to be by a composed Form by the whole Multitude assembled Professors with the Profane or Ignorant or the Church-Members of all sorts lifting up their Voices together in Consort In answer to this Question that we may the more distinctly resolve it we shall divide it into several Branches or Particulars and speak to them severally Namely First We shall consider whether singing the Praise of God in the Church of Christ may be performed by a composed stinted Form Answ 1. In answer to which we desire it may be remembred that the Institutions left by our Lord Jesus in the Gospel as they are very plain so they are more Spiritual and require more of the Spirit than under the Law therefore we have a more plentiful effusion of the Spirit promised It being a State of more Grace as well as of more Truth Therefore our blessed Lord and Saviour as he procured by his Death so by his Resurrection and Ascension he sent his Holy Spirit unto us to fit us for the Worship of God that we might have more intimate Converse with him in the Observation
Scripture because they are resolv'd not to entertain it Obj. But they again cavilingly object Can this be proved by any other place of Scripture if not say they it must be rejected Answ To which we reply That the Lord is here pleased to give a most plain Direction how a Psalm is to be brought forth or sung in a Gospel-Church not by a composed Form but by special Gift and not by the whole Assembly lifting up their Voices in consort but by one who hath received such a Gift And this being so evidently declared should we not rest satisfied with it Shall we question the Truth of a Divine Oracle because but once mention'd though it be never so plainly delivered Our Lord Jesus is but once called a Surety Shall we therefore question or deny the Truth of it as the Socinians do Heb. 7.22 Surely on this Ground the Hebrews might have rejected the Apostle's Proof of the Being and Excellency of the Priestly Office of our Lord and Saviour that he was a High-Priest after the Order of Melchizedeck because it was but once mention'd in the Old Testament Psal 110.4 Thus having we hope evidently proved that the musical tunable Singing of a composed Form by a whole Assembly with Voices in consort is no Ordinance of our Lord Jesus We shall now examine the Scriptures they earnestly urge to justify their Practice Q. 3. Whether those Scriptures Eph. 5.19 â—ol 3.16 do command or justify that kind of Singing in the Church of Christ which they plead for In answer to this Enquiry it being that on which Mr. Keach and Mr. Whinnel do bottom their Assertion for the introducing the common and popular Way of Singing into the Baptized Churches We shall first premise some Considerations which we desire may be seriously pondered First That those Scriptures supposing they intend a Direction for publick Worship in the Church which we do not grant on the Reason hereafter to be mention'd do plainly testify against the admitting of the Profane the Ignorant and the Unconverted to sing in the solemn Assembly of the Church of Christ forasmuch as they are to be sung for the Teaching and Admonition of others Did the Lord Jesus ever appoint the Ignorant Profane or Unbelievers to be Teachers in or Admonishers of his Church according to his New-Testament-Dispensation Can there be the least shadow of Proof produced for it Certainly as it was then told them in that Epistle of Mr. Steed's which they pretend to answer that he never appointed any to administer Teaching and Admonition to his Church but such as are orderly added to it and are qualified by the Gifts of the Holy Spirit being solemnly allowed or orderly called to such an holy Exercise this being such a Truth which they could not nor did they dare directly to gainsay How grosly do they endeavour to evade it by saying that they are allowed to worship God which is as much as to say to attend on the Worship of God in the Church Now we appeal to their own Consciences whether there be not a great difference between being at or attending on it as them that do worship God and administring Teaching and Admonition to the Church Which if the singing of the Psalms and Hymns c. here mention'd are for that end and use as it 's evident from these Scriptures they are then such Persons are plainly excluded from any such solemn Exercise in the Church if the meaning of it be for a Directionâ— for the publick Worship of God in the Church as they would insinuate Moreover that it plainly excludes such from that kind of Singing in the Church is most evident inasmuch as it is expresly declared that the Singing there spoken of is to be brought forth from the Word dwelling richly in them Col. 3.16 and from being fill'd with the Spirit Eph. 5.19 Now are Unbelievers c. capable of being so qualifi'd in any degree Indeed in their Way of Singing by a compos'd Form there needs no more than the reading or hearing a Psalm or Song read to them and then they are sufficiently furnish'd for it be they never so ignorant profane or unbelieving In answer to which they say they detest such a Singing But why then do they plead for the Singing of such before mention'd who can sing no otherwise but in a carnal formal Manner Can they in truth say they detest that they allow and openly practise and vehemently contend for Secondly These Scriptures if they be as they say to direct the Church in its publick Worship do also plainly exclude the Women from singing in the Church They are expresly forbidden to teach or admonish in the Church but are commanded to be in silence without any exception that they may teach by Singing but not by an ordinary Speaking as we have before declared Thirdly In like manner if it be meant as aforesaid those Psalms and Hymns c. there mention'd are not intended to direct the Churches to sing David's Psalms or any other Psalms recorded in the Scriptures for then certainly our Lord Jesus would have caused them to have been translated into Greek Verse or Meeter for the use of the Churches in those times and as a Pattern for time to come But none ever did or can assert any such thing neither is that Saying of theirs of any weight whereby they would seem to prove that because the word Psalm c. is there mention'd that it must needs be meant of those called the Psalms of David c. because say they God hath given us a Psalm-Book but not a Prayer-Book an Expression which they have borrowed from others in the Scriptures For in that sacred Book there be abundance of the Prayers of holy Men recorded as well as their Songs and especially that our Lord Jesus hath left as a Platform in the manner of a Form of Prayer usually called by the name of the Lord's Prayer Therefore if we may take their Songs and read and sing them in the Church why may we not also take those Prayers at least such as we may think most sutable to our present occasion and read them there for our Prayers in the Church Let them shew if they can why there is not as much reason for the one as for the other Moreover The Book of Psalms as they were sung in the Old-Testament-time for which season they were ordained were a part of the Temple-Worship Now if that be our Rule for Musical singing of them now as it must be if they be those Psalms that be here commanded to be sung Musically as a part of the New-Testament-Church's publick Worship then it must be our Rule in all parts which must be necessarily included in this Counsel if the Meaning of it be as they affirm and so there must be Instruments of Musick with Singers or Quiristers in the performance of it except they can prove that one part is abolished and the other remains For what God hath joined
together no Man may put asunder Fourthly If it be for the publick Worship of the Church that this Direction is given then as it was asserted by Mr. St. in his Epistle it must not be by lifting up of Voices in Consort because those Psalms c. must be for teaching and admonition therefore some are to teach and some to be taught by them that sing those Psalms But if all sing they are all Teachers and all Admonishers at one Time Which is Confusion in the Judgment of our Lord 1 Cor. 14.33 Now what do they answer to this which is so plainly declared in that Direction given for the singing or uttering a Psalm in the Publick Worship of the Church as well as the bringing forth of the Doctrine Verily nothing but either a plain Contradiction of the Judgment our Lord hath given us in this matter saying tho it would be Confusion in Preaching or Praying yet it is not so in Singing which is still confidently to beg the Question to dictate and not to prove to set their Judgment or the Opinion of Men against the Judgment of the All-wise God Or else they fly to that Instance of Moses his Song Exod. 15.1 which how impertinently it is alledged to guide us now in the Times of the Gospel hath been already declared Secondly Having premised these Things We answer positively and we desire it may be seriously considered that it appears plainly that those Scriptures Eph. 5.19 Col. 3.16 tho they are written as a part of the Epistles that were directed to particular Churches yet they do not seem in any respect to refer to their Publick Church-Worship but to regulate their ordinary Christian Conversation either solitary by themselves or in private one with another as is manifest by comparing or considering their several Contexts in those Chapters whereof these Verses are a part both as to what goes before and follows after That in the Epistle to the Ephesians stands directly opposed to Corporal Drunkenness We do not oppose or deny but that it may be lawful for a Christian or for several Christians in their private or civil Society if their Hearts be chearful and that they have skill in Singing and take pleasure therein to solace themselves therewith provided it be done decently and that the Matter of their Song be such as tends to Edification according to that of James 5.13 So that from the whole it 's most evident that those Scriptures in what Sense soever they are taken do not in the least justify that manner of Singing as a Gospel-Ordinance to be used in the publick Worship of the Church which they do so earnestly contend for But it is most evident that in 1 Cor. 14.26 before spoken to doth clearly relate to the guiding of them in Publick Worship in the solemn Assembly of the Church which we shall not again insist on Obj. But if any shall be so weak as to object and say If any such kind of melodious Teaching or Admonishing may be lawfully used by Church-Members in their private Conversation why may it noâ— also be used in the publick Worship of the Church Answ We answer Tho it be used in a civil oâ— private Converse yet it ought not to be admitted in the Worship of God in the Church without a Command from the Lord Jesus enjoining it to be a standing Ordinance in his Church For it is well known that there be Ways of Teaching that are lawful and ought to be practised in private which would be very disorderly unlawful to be introduced into the publick Worship of God in the Church As for instance Priscilla a Woman may instruct Apollo a Preacher more perfectly in the way of God privately which she ought not attempt to do in the Church Act. 18.26 So the aged Women ought to instruct the younger Women Tit. 2.4 but not in the Church Moreover Men and Women may and ought to exhort and teach to admonish or comfort one another in private as there is occasion and opportunity by way of mutual Conference discoursing or talking one with another But this Way of Teaching in the Judgment of all serious Persons is not to be admitted in the Church of Christ because it is no instituted Ordinance of our Lord Jesus for such an Assembly we having no Direction or Command from him then to practise it and therefore cannot expect a Blessing in so doing at such a time Even so in the case of Singing whatever may be lawful or allowed of in private to be practised as aforesaid yet if it be brought into the Church without a Warrant from our Lord Jesus to be used in such an Assembly in such a manner it is unlawful and not accepted by the Lord. Which Warrant is not contained in those Scriptures nor in any other that they have alledged for the Justification of their common Way of Singing as we have already declared and shall further God assisting make manifest Thus having examined those Texts of Scripture they chiefly plead as perceptive or commanding their manner of Singing we shall now consider those Scriptures that are urged by them as Precedents to confirm it which we shall propound in this following Enquiry Quer. 4. Whether our Saviour Hymning with his Disciples Mat. 26.30 c. or that Act. 16.25 where it 's said Paul and Sylas at Midnight prayed and sung Praises to God c. be Precedents or Examples to confirm that common way of Singing to be an Ordinance of our Lord Jesus which they strive to set up in the Churches Answ In answer to this Enquiry we shall begin with that Hymning of the Lord Christ with his Disciples Mat. 26.30 upon which they lay great stress for their introducing of common set-form Singing into the Churches 1. We say to it as it hath been asserted That the Hymn before mentioned in the Judgment of many learned Men did belong to the Passover and not to the Lord's Supper it being the manner of the Jews to conclude the Passover with a Psalm or Hymn Now if they would know who those Learned Men are we answer all the Learned Rabbies of the Jews do assert it See also Ainsworth's Notes on Exod. 12.11 The Dutch also in their Exposition on Mat. 26.30 say the Hymn was at or did belong to the Passover and that it was the 113th Psalm and so forward This may be seen in their Exposition of the Bible But to put it out of doubt that there was Singing appointed and used at the Passover it is recorded in the Scripture by what is mentioned was practised in Hezekiah's Time 2 Chron. 30.21 It is also plain that the Lord Jesus and his Disciples hymned but once Now if it was their Practice by a Divine Appointment to sing at the Passover as by the Scripture before-mentioned is evident it was And if it be also a Duty to sing at the Lord's Supper then our Saviour would have sung twice once at the Passover and once at the