left us a Pattern or an Example himself Is it not said they sang an Hymn viz. he himself with his Disciples And since there is no other Rule Mode or Manner of Singing differing from that practised by Moses and Israel before the Law and others after them and these in the New Testament what can be clearer the manner is plainly described But will your utter neglect of it upon this pretended Ignorance excuse you before the Lord ought you not to do it as well as you can But I am afraid rather some have taken up a Prejudice against it and do not desire to be informed about it But I shall from what I have said upon this last Proof draw one Argument and proceed to the next thing Arg. 1. That which Christ practised in Gospel-Worship and his Holy Apostles by the Authority of the Holy Ghost did injoyn on the Gospel-Churches as their Duty to do is the undoubted Duty of the Saints and Churches of Christ to do and perform to the end of the World But Christ did practise the Singing of a Hymn with his Disciples in Gospel-Worship and his Apostles did injoyn or require the Gospel-Churches to sing Psalms and Hymns and Spiritual Songs as their Duty by the authority of the Holy Ghost Ergo 'T is the undoubted Duty of the Saints and Churches of Christ to practise Singing of Psalms Hymns and Spiritual Songs to the end of the World The Minor as to the practice of Christ and his Disciples I have already proved the Scripture is plain read Mat. 26. 30. And when they had Sung an Hymn they went out into the Mount of Olives The same is recorded by St. Mark Chap. 14. 26. And his Apostles did injoin it on the Churches Ephs 5. 19. Col. 3. 16. As touching the Major if that be not granted farewel to all Gospel-Institutions For if neither Christ as our Pattern nor the Apostolical Institutions and Injunctions contained in the New Testament as our Rule gives no sufficient Authority as to do what was so practised and injoined what Ordinance can bind us CHAP. VII Proving Singing of Psalms c. An Ordinance because it was confirmed by Miracles as other Ordinances were MY next Argument to prove it is a Gospel-Ordinance to Sing Psalms Hymns and Spiritual Songs is taken from that visible witness that God did bear to it in the New-Testament it seems to me and others whose Eyes God hath opened that it was confirmed by a Miracle as all other Gospel-Ordinances more or less were Heb. 2. 3 4. As the whole of Christ's Doctrine or the Christian Religion was confirmed by Signs and Wonders and divers Miracles and Gifts of the Holy Spirit according to God's own Will and good Pleasure so were most if not all Gospel-Ordinances particularly 1. Meeting together on the first Day of the Week was miraculously owned and confirmed by that wonderful effusion of the Holy Ghost Acts 2. 1 2 3. 2. Preaching the Word was after the same manner confirmed Whilst Peter yet speak these words the Holy Ghost fell on all them which heard the Word Acts 10. 44. For they heard them speak with Tongues and magnify God vers 46. 3. Baptism was as wonderfully confirmed at the Baptism of our Saviour for when he came out of the Water the Heavens were opened and to a Voice from Heaven saying This is my beloved Son in whom I am well pleased Mat. 3. 16 17. And the Spirit descended like a Dâ—ve and lighted on him 4. Laying on of Hands was after the like manner owned and confirmed And when Paul had laid his hands on them the Holy Ghost came on them and they spake with Tongues and magnified God Act. 19. 6. 5. Also when the Apostles had prayed 't is said the place was shaken where they were assembled and they were all filled with the Holy Ghost Act. 4. 31. 6. In the last place we find Singing also was in the same sort confirmed And at Midnight Paul and Silas prayed and Sang Praises 〈◊〉 God 〈◊〉 the Prisoners heard them And suddenly there was a great Earth-quake so that the Foundations of the Prison were shaken 〈◊〉 immediately all the Doors were opened and every Man's Bands were 〈◊〉 Act. 16. 25 26. Mr. Wells taking notice of this place saith God honoured the Ordinance of Singing c. with Miracles Behold here faith he an eminent Miracle Prisons saluting their Prisoners Liberty Paul and Sâ—lâ—â— Singing set God on working And if their Tongues were loosed in Duty their Hands shall be loosed for Liberty Singing and Praying can work â—â—â—ders Certainly had not this Duty as well as others been to continue in the Church as most acceptable to God he would never have witnessed to it after this manner but since he hath let such tremble that slight and contemn it As these Miracles confirmed the Gospel in general so all must needs confess each Ordinance thus owned and born witness to was miraculously confirmed and as others so this Joyntly with this Argument it is necessary also in the next place to consider how Singing of Psalms was brought into the Church in the Gospel-times as other Ordinances were even as a Doctrine Prophesying Interpreting c. 1 Cor. 14. 26. Nay and it seems it was in their Publick Assemblies when Unbelievers were admitted to come in among them as appears by vers 33. Object But this was an extraordinary Singing or a Singing by an extraordinary Gift and there are none have such Gifts now and therefore none must sing in these days since the miraculous Gifts are ceased Answ That the Psalm was extraordinary as to the Matter is doubtful because we know no Psalms but the Book of Psalms or those called the Psalms of David so that it is very likely it might be one of them but let it be a Psalm or an Hymn given forth by the extraordinary Gifts of the Spirit and sung too by the same extraordinary Spirit yet this doth not weaken but strengthen my Argument 1. Because as I said even now all Gospel-Ordinances were witnessed to by the miraculous Gifts of the Holy Ghost in the Apostles days and so likewise they had extraordinary Gifts to discharge those Duties respectively 1. They had an extraordinary Gift of Prayer extraordinary Gifts to Preach and handle a Doctrine the like in Interpreting and Prophesying so no doubt likewise for Singing But if after these extraordinary Gifts ceased in the Church the Saints were to sing no more but leave off that Ordinance notwithstanding the Churches are enjoined to sing by the Holy Ghost Pray consider the direful Consequences of such an absurd Conclusion i. e. the Apostles had an extraordinary Spirit nay an infallible Spirit in Preaching in Praying in Prophesying in Interpreting the Scripture and in the whole of their Work in the Administration of the Gospel in respect of every Duty and Ordinance thereof these are all ceased since none have these miraculous Gifts now From hence it will follow There 's none now
their Voice with one accord to God and yet did as you conclude do no more than pray as we do that is only one was the Mouth Answ 1. Some say they lifted up their Voice by an extraordinary manner by a miraculous Spirit that was upon them and all uttered the same thing together Prayer-wise 2. Others say they lifted up their Voice together in Singing And I find one great Author calling this the Apostles Song 'T is evident the Matter they uttered is part of the Second Psalm 3. Our Annotators intimate as if all their Voices were joined together in saying Amen Now there can be nothing concluded or inferred on any certainty for your purpose from hence If I should say that as they prayed for so they did the Text says yet when 't is said they lifted up their Voice to God with one accord they sung the Second Psalm it may be as probably so as any thing else However I have made it appear plain that it may be said there is a Praying together though but one is the Mouth but there is no Singing together 〈◊〉 but one sings and the rest are silent and sing not In your sixth place you reply to that in Acts 16. 25. about Paul and Silas singing Praifes you say just nothing pag. 32. For though Hymnos is nto praise yet say the Learned 't is such a Praising as is by Singing Here I perceive you would quarrel again with the Translators 't is plain you are not willing to have any Singing to be in your Bible If there is no Singing you should not have told us so much about the Essence of it don't abuse the Text 't is not said they prayed and praised God but 't is said they prayed and sung Praises unto God Though all Singing to God is a praising of him yet all Praising is not a Singing his Praises Your seventh Reply is from that in Ephes 5. 19. Your chief Business here is to shew how Psalms Hymos and Spiritual Songs are rendered Pray Brother let you and I leave those nice Distinctions to better Scholars than you or I pretend to be Some do say they refer wholly to the Titles of the Book of Psalms others 〈◊〉 the Psalms of David and to all Sacred Hymns and Songs Besides these 1. Here is Singing enjoined that 's evident 2. Here is the Word of Christ prescribed as the Matter in general to be sung 3. Here are Psalms Hymns and Spiritual Songs as the Form and this cannot be denied without palpable Violence offered to the Spirit But you would not have Old-Testament Names given to New-Testament Things in Singing but give no reason for it Prayer was called Prayer in the Old Testament and Praises called Praises and Laws called Ordinances and so they are called in the New And why not Singing calling Singing and Psalms of David called Psalms and Hymns called Hymns in the New Testament as well as in the Old These Cavils argue you want Matter to object against Christ's Ordinance of Singing as you fain would do You intimate as if the Holy Ghost had injoined Singing of such Psalms Hymns and Spiritual Songs that no Body knows what they be but you think they may be known hereafter as if we had an imperfect Gospel and can't understand the Duties of it till some extraordinary effusion of the Spirit comes upon us So it may be objected in other Cases as the Quakers do about Baptism and the Lord's Supper who cry down our Ordinances as none of those the Holy Ghost gave forth nor our Preaching neither but they are all spiritual Things and must be done by a Spirit of Inspiration pag. 34 35. Nothing can be more 〈◊〉 nor destructive to the Christian Religiâ—â— than such arguing as you use Your eighth Reply is to our proof of Singâ—â— being a Moral Duty and the substance of 〈◊〉 you say to this is 1. That the Wicked 〈◊〉 perform Moral Duties acceptably to God 〈◊〉 plowing of the Wicked being Sin and wince 〈◊〉 Minds are Carnal they cannot perform 〈◊〉 which is Spiritual And in regard they 〈◊〉 not their Sins nor need of a Christ they 〈◊〉 no cause to sing Or to this effect I find 〈◊〉 speaking pag. 37. Answ Doth it follow because they cannot 〈◊〉 nor praise God as they ought they ought 〈◊〉 to pray nor praise God at all God deliâ—â— them from such Doctrine And because 〈◊〉 cannot bless God nor sing to him for the work of Grace on their own Hearts or for 〈◊〉 Spiritual Mercies which they have not yet 〈◊〉 ought they not to sing his Praises for 〈◊〉 Works of God in Creation Provision Preâ—â—vation and all outward Blessings they have 〈◊〉 from him as their Creator and Beneâ—â—ctor Nay may they not sing his Praises for 〈◊〉 and the Gospel and for the Means of 〈◊〉 Conversion And why then did David 〈◊〉 upon all Men on Earth to sing and praise God I find you are so lift up here as to cry out against Forms that God hath ordained to be used 〈◊〉 there are many Forms of things that are 〈◊〉 and of Divine Institution All Spiritual Ordinances have Matter and Form 〈◊〉 is no Prayer nor Sermon neither tho ne'r 〈◊〉 Spiritual but it has its Form We read of 〈◊〉 Form of Doctrine Form of sound Words Baptism and Breaking of Bread have their Forâ—â— And if Men must attend as helps upon 〈◊〉 Forms of Religion they must do nothing 〈◊〉 mind wholly that which you call the Essence 〈◊〉 things within their Spirits But what is here 〈◊〉 gainsay what we say that this is a Moral Duty Moral Duties are perpetually obliging 〈◊〉 must be done as well as Men are able to 〈◊〉 them Must not all Men worship and adore the blessed God and discharge their Duties according to the Light and Law of God in their Consciences as far as they may be helped Why 〈◊〉 they suffered to hear the Gospel preached they cannot hear it you may say aright who havâ— not Faith therefore must not hear at all Your ninth Reply is to that about the continual Cause Christians have to praise God â—ay to celebrate his Praises in the highest manneâ— they are able and therefore as we say to sing his Praises in his Publick Worship This in general you grant Yet you say it doth not follow from thence we should so sing his Praises 1. Because in this Life our Joys and Consolations are mix'd with Sorrow and Affliction c. We are in our Sackcloth State c. Answ I have answered this twice already 〈◊〉 What though we have Sorrow and Afflictions 〈◊〉 God lose his Praises therefore As sorrowâ—â— saith Paul yet always rejoicing Nay 〈◊〉 have cause to 〈◊〉 â—nd praise God for Afâ—â—ctions and for his Presence and Help in and 〈◊〉 them Did not Christ and his Disciples sing just 〈◊〉 the most dismal Time of Sorrow and 〈◊〉 and Paul and Silas sung when in 〈◊〉 and their Feet were in the Stocks And 〈◊〉 not the
God in his Worship and our Glory viz. our Tongue is brought to shame hereby and 't is no less 〈◊〉 to rob God of the Glory of his Holy Ordinances and his Church and every particular Saint of the use and comfort of them so far as 〈◊〉 Body or Members thereof are employed in 〈◊〉 about them they being of no use at all And what is this but to turn all outward or external Worship into a spiritual inward or heart-business The Essence of Singing then if that word may be admitted lies no more in our Spiriâ— than the Essence of Preaching c. And shaâ—â— the Quakers or any other deceived People 〈◊〉 Person say when they meet together to preach pray or sing the Praises of God thaâ— in their Spirits they have the Essence of thoâ—â— Duties and so perform them to God notwithstanding there is not one of them verbally and vocally done certainly nothing can be more ridiculous Besides the main part Essence too if you please nay the whole of Singing lies in the Voice I speak of the act or thing 〈◊〉 self not of a right spiritual and Gospel-Performance of it for he may be said to preach who has not the Spirit of God to assist him in the doing of it nor is he affected with what he says as properly as he that preaches spiritually or by the assistance of the Holy Ghost in his own Heart Doubtless Birds sing as truly as any Men can be said so to do and so do those who sing prophane Songs tâ—ere's all the parts of Singing manifested in their Act so much difference there is between the doing of an Act or Work and the Manner Design Spirit and End in performing of it Fourthly to proceed By Singing of Psalms Hymns and Spiritual Songs therefore we understand a musical melodious Modulation or tuning of the Voice expressing our spiritual Joy for edifying one another and for glorifying of God 1. And that this is all the Singing the Holy Scripture speaks of and is meant or intended therein will yet further appear if we consider these things following First 'T is called the making of a joyful Noise Sing a loud unto God our strength make a joyful Noise unto the God of Jacob Psal 81. 1. O 〈◊〉 let us sing unto the Lord let us make a joyful Noise to the Rock of our Salvation Psal 95. 1. Let us come before his Presence with Thanksgiving and make a joyful Noise unto him with Psalms vers 2. So in Psal 98. 4 5 6. 100. 1 2. this is the Singing the Holy Ghost bears witness of 't is not meerly that in Word Joy or rejoycing in Spirit but an expressing of it wiâ—â— a melodious Voice or by making of a joyful Noise unto the Lord. Secondly What the act of Singing is or what it is to sing may be easily manifested by the Birds of the Air those melodious Notes they make God in his Word Cant. 2. 12. calls Singing and 't is easy to know when they sing and when they do not and 't is as easy to know when the Lord's People sing and which of them sing and who do not if Men will not shut their Eyes and Ears against an Ordinance of Christ and in opposing of it render themselves ridiculous to Mankind Thirdly Singing is distinguished from Prayer as another thing differing from any part or branch of it and that by the great Apostle himself and therefore it cannot be comprehended in that great Duty What is it then I will pray with the Spirit and I will pray with the Vnderstanding also I will sing with the Spirit and I will sing with the Vnderstanding also 1 Cor. 14. 15. Prayer all Expositors affirm consisteth in three parts as I hinted before 1. In confession of Sin c. 2. In supplication for what we stand in need of And 3. In giving of Thanks or in Praising of God with raised affections for what Mercies we have received from him As if the Apostle should say I will confess my Sins and Wants to God by â—he help of God's Spirit and with the inward â—ttention and utmost intention of my own â—pirit or greatest devotion and Fervour of Afâ—ections imaginable and so will I seek to him â—nd supplicate his holy Majesty for what I â—ant and so will I praise him and give â—hanks to him for all the good things I have â—eceived at his most bountiful Hands See our â—ate Annotation Phil. 4. 6. They mention there a Petition or Apprecation of Good to our selves or others and also in Prayer a Deprecation of Evils felt or feared 3. A grateful acknowledgment of Mercies received Benefits conferred and Deliverances vouchsafed Implying saith he that no Prayer is acceptable to God without this Ingredient of thankful resentment of his Favours Nor can I think that any gracious Soul doth ever leave out this sweet and great part of Prayer when he is at the Throne of Grace viz. Praising of God Therefore this the Apostle would do when he prayed But observe besides this and as something quite distinct from it he adds And when I sing I will sing with the Spirit c. If therefore Singing were comprehended in Prayer or praising of God when we pray unto him then the Apostle uses as great and palpable a Tautology as can possibly be nay and leaves all Men under a Cloud and Mistake if he meant nothing else or no more than praising of God in Prayer since all the World ever understood a clear distinct difference between those two things viz. Prayer or praising of God and singing of his Praises for though all right Singing to God is a praising of him nay and in the higheâ—â— manner that we in our mortal Bodies are capable to do yet all praisings of God are not singing of his Praise Moreover the difference there between Prayer c. and Singing 〈◊〉 clearly hinted by the Apostle James where he exhorts those in Affliction in an extraordinary manner to pray James 5. 13. Is any afflicted let him pray And is any merry let them sing Psalms Certainly he wills the Afflicted to praise God as well as to pray unto him but to such who are merry or whose Hearts were greatly lifted up or affected with the Love Mercy and Goodness of God why then and upon such Occasions to sing yeâ— to sing Psalms In which words by the way 't is worth noting to observe that the Apostle stirs up Christians to perform these Duties more than in an ordinary manner at suchâ— Times and Occasions for 't is a Man's Duty to pray whether he be afflicted or no and so in like manner 't is a Man's Duty to sing the Praises of God whether he hath such an extraordinary cause and special frame of Spirit upon him or not Fourthly 'T is easy to conceive of Singing or to know what it is if we consider how it differs from meer rejoicing in the Lord for a Man may rejoice in Spirit when he doth not signify
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.
should and ought to sing And as we are not tied up by the Lord in Preaching to do no more than barely read the Scripture or quote one Scripture after another which would be rather Reading than Preaching but may use other Words to edify the Church provided they agree with or are congruous to the Word of Christ or the Sacred Scripture and yet we call that the Word of God which is preached and so indeed it is so when that which we sing is taken out of God's Word or is Scripture absolutely congruous truly and exactly agreeing thereunto it may as truly be called the Word of Christ as our Sermons are and may be so called Obj. But you add words to your Hymns that are not in the Text you refer to So we do in Preaching but if those words agree with the Text 't is still the same Word and may be opened thereby the better to the understandings of the People Besides let it be considered that we have not the Holy Scriptures in those words in which they were written by the Pen-Men of the Scripture for they wrote the Old Testament in Hebrew words and the New-Testament in Greek words Also the Translators differ much in words in giving the true sense of the Original so that this Objection is a mere contentious Cavâ—â— Moreover there are in our Bibles all Learned Men know a multitude of Suppliments or words added to make good the sense the Originals being too short to express it in our Language Now you may as well nay if not with more colour of reason say part of the Scripture is Human and not Divine as to call our Sacred Hymns so And so you may by the same Argument call our Sermons likewise 'T is evident as Mr. Barton observes in his Epistle to his Book of Hymns That Justin Martyr Tertullian and many others have signified the Primitive Church used not only David's Psalms but other Portions of Scripture to put in Songs for edification Hymns may as he saith be plainer than Psalms and more suitable to Gospel-occasions such in which Christians may truly say they do teach and admonish one another in such saith he as inculcate our Duties and reprove our Vices out of most piercing Passages of Holy-Scripture and such as may answer or suit with all Sermons and accommodate all Occurrences and are no Innovations but reduction to primitive Use and Order Remarkable is that passage in Eusebius concerning the Christians practice in singing of Hymns to Christ as to God Plinius Secundus to clear the Christians to Trajan adds this viz. Only that they held early Assemblies in Singing of Hymns to Christ as unto God Euseb lib. 3. cap. 33. Doubtless they were compiled by some among them out of the New-Testament as the Spirit of God might enable them in the same manner as they did and we do compile our Sermons and I see no other objection lies here against our Hymns than lies or may be made against our Doctrine Thus as to the general Direction the Holy Ghost has given about what we should sing viz. the Word of Christ But then Secondly we have particular Directions as to the Matter we ought to sing expressed in the Texts viz. Psalms and Hymns and Spiritual Songs I know some do conclude that all these three allude to the Book of Psalms because these three are the Titles they say of Davids Psalms Though that were granted that some of David's Psalms are called Hymns and Songs yet I see no reason that all other spiritual Hymns and Songs should be excluded 1. Because we often find in the New-Testament the Psalms of David or Book of Psalms mentioned as comprehending all those Hymns and Songs contained therein without calling them the Psalms Hymns and Spiritual Songs of David see Luk. 20. 42. 24. 44. Act. 1. 20. Moreover this seems to exclude other Scripture-Songs that they themselves own may be sung as Moses's Deborah's Isaiah's Habakkâ—k's Simeon's Zachariah's Mary's c. However by Psalms we are assured is intended the Book of Psalms or those called the Psalmes of David because we read not in all the Scripture of any called Psalms but them only so that the Form of these are contained in God's Word I hope these will not be called Humanâ— The Holy Ghost hath enjoined the Singing of Psalms particularly and many of the Psalms of David are 't is evident pure Gospel i. e. Prophecies and Promises that relate or refer wholly unto Gospel-times and divers excellent Psalms there are that be filled full of the High Praises of God for Christ and the Blessings and Priviledges Christians receive by him tho I do not judg all the Psalms of David are so sutable to our days nor can be so properly sung as some others to the Edification of the Church But I do not find any Man giving any convincing Argument that no Hymns that are made out of God's Word or putting other Scripture-Songs as the Canticles c. into Verse or proper Measure to be sung are excluded in those words Psalms and Hymns and Spiritual Songs I am of the same Mind with those Learned Men that Mr. Wilson in his Dictionary and others speak of that Psalms Hymns and Spiritual Songs comprehend all kinds of Spiritual Songs whereby the Faithful sing to the Glory of God and the Edification of the Church provided they are taken out of the Word of Christ Moreover I have met with a Piece written by a very Learned Man who after he hath given the Sense of some Men about the Titles of the Psalms and various Acceptation of the words Psalms Hymns and spiritual Songs speaks thus Yet I must tell you by the way that these words in the Hebrew do not make such a precise difference For Tehillim is the general Title of all the Psalms Mismor the particular Title of most Psalms as well as of the Psalms of Degrees Nor do the Greek Words make such a distinguishing difference for a Psalm is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing and a Hymn of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing Praise And 〈◊〉 Odo called a spiritual Ode or Song by 〈◊〉 Translators is of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it seems to me saith he that the Apostle useth many words to signify that all 〈◊〉 Singing should be of Divine Things and not vain things to glorify God and not to please our foolish Fancies But whether we distinguish the one way or the other 〈◊〉 see saith he the Apostles press the Duty of spiritual Singing whether of this kind or that viz. whether Psalms of David 〈◊〉 other spiritual Hymns whether called of Men of this Name or that Name in which Injunctions the Apostles are so clear that very few since the coming of Christ that I know of have made scruple of the thing and if any have of late they never mention these places as if either they did not remember them or could not answer them And to close this
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
to teach and admonish one another by it but if we consider there are many Lessons to be learn'd one of another from this publick Conjunction of singing Scripture-Psalms 1. They teach one another and by the very Act admonish one another to get the same Frames these holy Men had in penning the Psalms and in the variety and spirituality of them to get David's Frame in singing David's Psalms c. 2. 'T is by this they teach one another the Unity and Harmony that is and should be among Saints as one Body that their Happiness and Joys are bound up together and so the Misery of one is the Misery of the whole and this is a glorious Lâ—sson to know their Union together as a Body equally concerned in the Joy or Sorrow of one another equally interested in the Praises of God There is no Duty practised in all the Gospel that doth fully express the Communion of Saints and represent Heaven as the Saints singing together The Lord's Supper doth represent the Communion of Saints very lively but not so as mutual singing when all at once not by consent only but expresly speak the same thing the same moment In the Lord's Supper thâ— afterwards they were all one Bread yet they all do not receive it at the same instant of time but may take successively the Elements but in singing they all joyn perfectly at once to sound forth the Praises of God as if they had but one Heart and one Voice too This is the perfect Emblem of Heaven no jarring all with one Voice and Heart crying Hallelujah Hallelujah 3. They teach one another this Lesson also viz. with what Alacrity and Chearfulness they should perform all their Duties together and how with sweetness of Love and Joy they ought to walk together 4. They teach one another how to carry themselves in all Conditions with a joyful and praising frame of Spirit c. and it shews a Soul is not in a right temper when he cannot sing over his Condition To which I might add not are they in that sweet Concord and Union with the Church or hearty Affection that cannot joyn in one Heart and Voice with them 5. They teach one another by singing and admonishing one another this way to avoid any thing that may hinder their Joys in Communion and break their Harmony in spiritual Actions all which and many more are great Lessons and are taught naturally by Saints mutual singing together pag. 211 212. Object If any should object How can Vnbelievers joyn with the Saints in singing if this be so Answ This hath been answered already there are the like Lessons tho not to that degree and clearness taught in uniting Hearts together in publick Prayer and Praises in Prayer and in mutually joyning together equally in hearing God's Word Nay and all must grant that the chiefest and nearest Communion is that of the Heart and Spirit If therefore you may and do admit such you speak of to that Communion and Liberty with you how dare you or can you deny them this True the Voice shews that Union that is in the Heart or sets it forth but the chief Fellowship and Unity is in the Spirit as in the last Chapter I have shewed Now I shall come to consider the Method or Form of your Book or Heads you insist upon which are laid down in six Particulars I. Of the Essence of Singing as you call it II. Of David's Psalms III. Of prescribed or precomposed Songs IV. Of Womens Singing V. Of the Order of Singing VI. Of Scriptural and other Objections I. Of the Essence of Singing Thus you begin viz. Though intelligible Singing for teaching and admonishing others cannot be without the use of the Organical Instruments of the Voice yet the Essence or Being of Singing consists in an inward spiritual Exercise of the Soul or Mind of Man And this must be granted for we all do own that true Prayer may be made in our Hearts to God without the use of our Voice And then come and tell your Reader the Essence of Sin is in the Heart and the Essencâ— of other things Good and Evil and take 〈◊〉 four Pages in this kind of nonsensical way 〈◊〉 speaking confounding the proper Acts 〈◊〉 God's Worship nay destroy them utterly by starting an uncouth term as here apply'd 〈◊〉 Essence nay and I perceive this mighty Maâ— of Straw you have made and set up you 〈◊〉 at a strange manner 't is as it were the 〈◊〉 on which all the stress of the whole Superstructure of your new-found Contrivance to evade God's blessed Ordinance of Singing 〈◊〉 laid so that if this be razed you must find another Singing in the New Testament besides this Essence of Singing which you say is in the Heart and I perceive 't is only that inward joy of the Spirit that you mean by the Essence of Singing and that to be all the Singing you would have the Saints to use in Gospel-days And besure if you have missed the mark here your Book has nothing in it of instruction A Man cannot be so vain as to attempt to overthrow an Act of Divine Worship as it hath been received and practised for many Ages amongst all the Godly generally but he must set up something in the room of it which he must call by that name since God's Word bears positive witness to such a Church-Ordinance A Gospel-Singing there is as well as a Gospel-praying preaching c. But rather than it shall be that which indeed it is as owned by the Law and the Prophets Christ and his Apostles and most wise learned and truly Godly Christians it shall be something else contrived in the darkness of your Mind Thus the Quakers have cast off the Holy Ordinances of Baptism and the Lord's Supper and have gotten spiritual Ones in the blind Imaginations of their Hearts in their 〈◊〉 as you would have a Heart Singing of Psalms without the Voice so they have got 〈◊〉 heart-Heart-baptism without Water and a Heart-breaking of Bread without Bread or Wine The Papists or Church of Rome also have by the subtilty of Satan and pride of their own Spirits changed and corrupted these and other Ordinances of the Gospel another way 〈◊〉 they have set up something in their stead which they call by their Names for first they have that they call Baptism but it is not Christ's Baptism but Rantism with many Ceremonies added to it They have that they call the 〈◊〉 Supper but 't is not Christ's Ordinance but another thing c. Also let me tell you in the fear of God you have adventured to raze or take away Christ's Ordinance of Singing and have invented something to put in its room which you call a Gospel-singing And I am afsaid you little think of the bitter Consequents of this Attempt of yours and how you â—eem hereby to ridicule though not wittily I haâ—e better thoughts of you the whole of Gospel-Ordinances by turning them into a
thing you call Essence a Heart-service only without the Bodily Organs and rendering your self to be but little better in your so doing than a mere Enthusiast and whilst you plead for Spiritual Worship and cry down all Forms you seem to overthrow all external Acts of Religion by intimating that because the Heart 〈◊〉 perform one Duty at some Seasons acceptably to God viz. Prayer without the bodily Organs why may not the Spirit or Heart perform Singing too say you And why not say I Preaching the Word Baptism and Breaking of Bread also The Quakers have not only got a Spiritual or heart-Heart-Baptism and a Spiritual or Heart-Breaking of Bread but an assembling together for Heart-Preaching also And what you say about the Essence of these Duties being in the Heart and how 't is the Heart or Spirit only in Duty and Ordinances that God looks at and from hence seek to make void Singing with the Voice it doth as all Men may see strike through the Loins of all External Acts of Divine Worship as before shewed For as I told you in the first Chapter the Essence of Preaching and every other External Duty may as well be said to lie in the Spirit as this of Singing Psalms and Hymns c. Besides since God is so much pleased as you intimate with the bare Internal Worship of the Heart without the bodily Organs and with Prayer particularly why do you not excuse the Tongue from that Service likewise and say that External Expressions in Prayer or praising God with the Tongue is a low formal thing and to be rejected But I can't but smile at one of your first Expressions You say very right ours is an intelâ—gible sort of Singing But that which you â—lead for is such that no Body can tell what to â—ake of besure 't is no Singing at all as in the first Chapter I have proved I mean that which you call the Essence or Being of Singing in the Heart or inward Joy Brother I have shewed you that Singing and Preaching c. are Ordinances of a different Nature to that of Prayer Prayer may be performed in the Heart without the Tongue but there is no proper Singing or Preaching without the Organs of the Tongue and therefore all your whole Fabrick is overturned with one blast for this Error of yours is like that of the first Concoction If you have got no other proper singing of Psalms than what we plead for and practise nor no other can be found warranted in God's Word Then 〈◊〉 must be the true and right Ordinance and manner of performance of it likewise Let Men but destroy the practice of an Ordinance as 't is by so many practised and has been from the beginning and as we conceive and believe in a right manner unless they have another Form to present to our sight that we may have time to compare them with God's Word to see which may be nearest the Rule in our Judgments they do nothing but perplex the World as well as us You have presented us with one I must confess which only has that Name given to it by your self but it is not the thing i. e. it is no proper Singing at all You talk of the Essence of Sin in the Heart as well as the Essence of Duties being in the Heart or Spirit What do you mean can sin be no where but in the Heart because it is there or can a thing be where its Being or Essence is not There may be much Evil in the Eyes we read of Eyes full of Adultery Nay and I must tell you that the Essence or Being of Sin is in the Tongue likewise Pray see what the Apostle James saith In the Tongue 〈◊〉 a Fire a World of Iniquity so is the Tongue amongst our Members that it defileth the whole Body and setteth on fire the whole course of Nature and is set on Fire of Hell Jam. 3. 6. Certainly the Essence of Sin is in the Tongue as well as in the Heart or you are out in your term and the Essence of Singing some will tell you is wholly in the Tongue And now since the Tongue doth thus dishonour God by the way let me tell you there is great reason it should not be idle but be imployed to praise and sing to the Honour of God If by Essence of Sin you mean the Rise Spring or Fountain of Sin I say you speak Truth and good sense too for it is out of the Heart that proceeds Fornication c. Yet some Sins may be said to have their proper Essence or Being in the Life as well as in the Heart and may rise from a Temptation from without also We will grant you likewise that the Heart is the Fountain or Spring of most Actions all our Duties must spring or flow from thence i. e. the Heart by God's Spirit must stir us up to do them 〈◊〉 does it follow from hence that many of 〈◊〉 Duties can be performed by the Heart or â—pirit without the Tongue Sure you will say 〈◊〉 Man can preach though the Matter be 〈◊〉 his Mind or Head c. No more say 〈◊〉 can they in a proper sense be said to sing Psalms c. Only one word more and I 〈◊〉 done with this In pag. 9. you speak of 〈◊〉 Fields rejoicing and singing We have â—ewed you that there is an improper or metaphorical Singing mentioned in the Scripture 〈◊〉 so that Scripture and some other places are to be taken and know that your singing is no 〈◊〉 a proper Singing than Abel's Blood which is said to speak was a proper Speaking as I said in the first Chapter be fore II. Of David's Psalms 1. You say There was no Institution of Singing before David's Time Answ We have proved Singing the Praises of God is a part of natural Religion and so a moral Duty in its own Nature as Prayer is and that the Heathen sang the Praises of God for his goodness in Creation that haâ—e no written Word And what is this then to the purpose if we should grant that Singing was not brought under an Institution till David's Time As touching what you say about the Israelites in the Wilderness how in trouble they did not sing 't is more than you know for I think you will find they were not far from the Wilderness when Moses and the Congregation sang Exod. 15. However our Lord Jesus and his Disciples sang when it was a sad Wildernessâ—time with them it was just the Night before our Blessed Saviour was betrayed And Paul and Silas sung in the Wilderness of a Prison and though the Saints are always sorrowful yet they are required ever-more to rejoice All outward Comforts of this World are not 〈◊〉 thousand part such cause of Joy and Singing as our spiritual Deliverance and Salvation by Christ is Do you think that outward Blessings here will better tend to tune our Spirits and Tongues to sing the Praises of God than the Love
Jesus Christ 1 Pet. 2. 5. That as the Priesthood or Leviâ—â—s sung together under the Law with Instruments of Musick it might typify out how the whole Church should sing spiritually with Grace in their Hearts to the Lord together under the Gospel You say in the next place pag. 15. Object There is no Institution to sing David's Psalms and that Christ nor his Apostles ever 〈◊〉 practised And also if the Apostles had occasion to translate any Text out of the Hebrew 〈◊〉 the Greek they did never turn them into Metre Answ There is an Institution to sing David ' s Psalms Ephes 5. 19. Col. 3. 16. If there be 〈◊〉 â—ther Psalms mentioned in the Scripture besides David's Psalms or the Book of Psalms and the Churches are required to sing Psalms as well 〈◊〉 Hymns Then there is a Gospel-Institution for singing of David's Psalms But there are no other Psalms mentioned in the Scripture besidâ—â— David's Psalms or the Book of Psalms and the Churches are required to sing Psalms as well as Hymns Ergo. The singing of David's Psalms or Psalms contained in the Book of Psalms is a Gospel-Institution That the Churches are required to sing Psalms we have shewed again and again Eph. 5. 19. If there be any other Psalms besides what are contained in the Book of Psalms which are so called you must shew which they be and then we will use those which we shall have the clearest ground to judg the Spirit of God may intend As to their translating any of them into Metre out of Hebrew into Greek it is remote to the Business we know not they did translate any Scripture at all out of Hebrew into Greek III. Of prescribed and precomposed Songs and Hymns First say you If the Essence of Singing as before is shewed consisteth in an inward spiritual Exercise of the Soul or Mind of Man and that both the Matter and the Melody of it proceedeth from the inward Graces and Operations of the Holy Spirit with the Word then surely no humane prescribed Form of Singing can be accepted of God but that which proceedeth from the Word of God by the Dictates and Teachings of the Holy Spirit You mention Ephes 5. 18 19. Col. 3. 16. Pag. 15. Again pag. 16. Now the Essence of Singing consisteth of these two parts viz. Matter from the Word and Melody by the Spirit So that neither the Word nor the Spirit can be wanting and therefore whatsoever Forms are used which proceed not from within us out of a Fulness and Enriching of the Word and Spirit cannot be Spiritual Singings Answ Brother who do you encounter with now 'T is evident this doth not concern as you need not have taken so much time and pains to prove that which no Body that I know denies But before I come to reply to that I cannot but take notice how you hug your former Notion of Essence of Singing but I perceive your have found out the Essence of Singing is not in the Spirit alone but it has Matter and Form too the Matter you say is God's Word there you are right you say The Melody lies in the Heart that is partly true but there must be something else added to the Essence of Singing or else you have it not and that is the chief thing the only thing from whence it 's called Singing that is a melodious Voice add that and then you plead for Singing take that away and 't is no more than inward Joy or Rejoicing Singing Mr. Caryl tells you is an Act of the Voice 'T is a melodious Noise do not mistake your self in one of the most plain and easiest Acts of the Bâ—dily Organ or Act of the Tongue But to the Business no Hymn must be made nor composed from God's Word it appears without the help and assistance of the holy Spirit I am of your Mind But I hope you do not mean the miraculous or extraordinary Help or Operations of the Spirit because you are a speaking of the Administrations of the Gospel and Gospel-Worship in general Now there are two things to be â—â—â—â—â—dered in bringing forth a Doctrine viz. That 't is agreeable to the Word of God he that compiles a Sermon must be sure to see 't is God's Word i. e. congruous thereunto and provable therefrom or else 't is humane 2. He must bring forth and preach it by the help and assistance of the Spirit also or else it may still be Human no Divine Sermon So and in like manner in compiling of an Hymn it must be as to the matter the Word of Christ Let the Word of Christ dwell in you richly in all Wisdom teaching and admonishing one another in Psalms Hymns and spiritual Songs singing c. Col. 3. 19. See here the Direction for the matter of an Hymn or spiritual Song it must be in general the Word of Christ as it must be the Word of Christ that is to be preached Even so also aâ— Hymn c. must be we say compiled out of the Word of Christ and in singing of it there must be the assistance of the holy Spirit But now will you say we have not the Spirit of Christ in composing the Hymn which is part of Christ's Word Take heed you are too full of hard Words and Censures another may nay and some do say so too we have no Rule to compose a Sermon and I will say and testify I know no more Rule for a precomposed Sermon to be preached than for a precomposed Hymn that is to be sung and I am satisfied I have equally in them both the like assistance of the Spirit Your speaking here of the Spiritualness of the Gospel above the Law doth nothing in your case We grant it and say Our Singing differs now under the Gospel as to the Spirituality of it to that under the Law as much as my other Gospel-Service or Worship doth Our Sermons are no more made for us in God's Word than our Hymns are and we have equal Direction in both these weighty â—â—ses and I must tell you this way of 〈◊〉 you use is enough if People did observe it to overthrow all visible Worship and Ordinances unless we could make it appear 〈◊〉 we had the immediate and extraordinary help of the Spirit in the discharge of them Away â—â—ith one with your carnal and human preaching 't is a Form invented and done by Art will you call this Gospel-preaching The Apostles 〈◊〉 as they were moved by a mighty Spirit within them you must preach by immediate inspiration and not precomposed Sermons or else your Sermons are formal Thus you open a Door for Quakerism and throw Stâ—â—bling-blocks before the weak I intreat you to consider of it 2. Doubtless what the Apostles did by an extraordinary Spirit in bringing in a Doctrine and an Interpretation c. is a Rule for us in the ordinary Gifts for they preached and prayed c. by the wonderful or extraordinary Influences of the Spirit and
the◠further Comfort and Establishment in his whol◠Mind and Will I should not have answered yo◠in the matter and if you or any body else shall see cause to reply I shall be ready to return an Answer if I find it do deserve or nee◠one if God is pleased to spare my Life and t◠enable me in the Work And now one word to you my dear Brethren and Sisters whose Souls are established in thi◠sweet and heavenly Ordinance First Consider how universally this Ordinance hath been practised of singing the Praise◠of God 1. By variety of Persons as Kings and godly Princes as Moses who was a King in Jesurun Deut. 33. 5. David Joshaphat Solomon c. By worthy Governours as Nehemiah c. by Prophets by the whole Congregation of God's People by Christ and his Apostles by the holy Martyrs of Jesus in the Primitive Times 2. In all places by Moses in the Wilderness Exod. 15. by David in the Tabernacle by Solomon in the Temple by Jehoshaphat in the Camp by Christ and his Disciples at the holy Supper by Paul and Sila◠in Prison 3. In almost all Conditions in times of Imprisonment in Persecution and Martyrdom 4. By all Sexes both Men Women and Maidens old Men and Children 5. Nay and how all Creatures in Heaven and in Earth are called upon by the Holy Ghost to sing forth the Praises of God 6. Consider how God hath honoured it with his Presence and gracious Acceptance 2 Chron. 5. 13. with Victory over Enemies 2 Chron. 20. 21 22. 7. Confirmed by Miracles Act. 16. 25 26. Secondly Consider that Singing is 1. The Musick of Nature as Mr. Wells observes the Trees and Woods by a Metonymy are said to sing And what sweet Musick do the pretty Birds make in the Air and Woods 2. 'T is the Musick of Ordinances as appears by our Saviour's singing with his Disciples at the Celebration of one of the highest and most sublime Ordinances of the Gospel 3. Singing is the Musick and Melody of Saints 4. 'T is the Musick and Melody of Angels 5. 'T is and shall be the Musick and Melody of Heaven the glorious and glorified Saints and Angels send up their Praises this way But my Brethren be intreated to cry to God that you may pray and sing with the Spirit and with Vnderstanding also 1 Cor. 14. 15. and with Grace in your Hearts labour after Holy and Heavenly Frames We must sing with Affections let your joyful Noise be from the sense of God's Love in a dear Redeemer to your own Souls Let it be by exciting your Graces let Faith be in exercise in this Duty as well as in Prayer and under the Word Let it be with inward Joy remember it is your Duty to rejoice evermore and what then can hinder your Singing God's Praises at any time Let it be for Spiritual Mercies and Blessings chiefly more for deliverance from your Sin than from your Suffering You have found that Singing is not only sweet and raising to the Spirit but also full o◠Instruction nay I have heard how God has blessed it to the Conversion of some Souls as well as to the Consolation of others Austis is very excellent to this purpose Quantu◠flevi in hymnis canticis suavè 〈◊〉 Ecclesiae tuae voces ill◠influebant 〈◊〉 eliquabatur veritas tua in cor meum ex ea effluebat inde effectus pietatis currebant lachrymae benè mihi erat cum eis How sweetly saith he have I wept in Hymns and Songs at the sounding of thy Church the Voices flew into mine Ears and thy Truth melted into mine Heart and from thence flew forth the Effects of Godliness the Tears ran down mine Eyes and it was well with me when I was with them Aug. in his Preface to the Psalms Cap. 6. FINIS AN ANSWER TO Mr. Marlow's Appendix Wherein his Arguments to prove that Singing of Psalms Hymns and Spiritual Songs was performed in the Primitive Church by a Special or an Extraordinary Gift and therefore not to be practised in these Days Are Examined and clearly Detected Also some Reflections on what he speaks on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hymnos And on his undue Quotations of divers Learned Men. By a Learned Hand Psal 119. 141. I am small and despised yet do not I forget thy Precepts 1 Cor. 14. 22. Wherefore Tongues are for a Sign not to them that believe but to them that believe not but Prophesying serveth not for them that believe not but for them that believe By B. KEACH London Printed for the Author and sóld by John Hancock in Castle-Alley on the West side of the Royal-Exchange and by the Author at his House near Horselydown in Southwark 1691. To all the Saints and Churches of Jesus Christ Christian Salutation Honoured and Beloved IT grieves me I have further occasion to trouble you after this manner I know not what should move Mr. Marlow to write his Appendix just at a time when he was told I was writing an Answer to his first Discourse he might have had a little Patience and have staid till my Treatise was published whereby he might the better have perceived whether what he wrote the last Year would abide the Test or Trial of God's Word or not This is therefore his second Attempt in publick against God's holy Ordinance of singing of Psalms Hymns c. before any body appeared visibly to oppose or put a stop to his undue Proceedings For what Call he had to begin this Controversy at such an unseasonable time I know not but since he has done it certainly◠none can see any just cause to blame me for standing up in the Defence of that Truth of Jesus Christ which I am so well satisfied about and established in and that too as it is practised by the Church to whom I am related as an unworthy Member and above twenty Baptized Congregations besides in this Nation Tho before I went about it I offered my Brethren him or any other a sober and friendly Conference in the Spirit of Meekness which I could not obtain tho I did not give such a publick Challenge as my Brother intimates in that strange Epistle he hath wrote to me but upon the coming forth of his Book I was troubled and would have had it been discoursed in the General Assembly but that was not consented to and then I told my honoured and Reverend Brethren my purpose was to give an Answer to his Book but did not enter upon it till I was urged by several and particularly by Mr. Marlow himself before divers Witnesses in such kind of words as these i. e. Answer me like a Man Whether he is answered like a Man or but like a Child is left to your Consideration 't is done according to that Light and Ability God hath been pleased to bestow upon me But if he or any of his Helpers do see cause to reply they must answer such
out by the Spirit and enjoyned on the Churches which is enough to shake the Faith of our People in respect of other Ordinances which they have as much reason to say may not belong to us but shall be practised in time to come when the Church as the Seekers say shall attain its first or original Purity See Pag. 27. of his Discourse 5. And lastly like a wary and fore-seeing Man to be sure to carry his Cause he retires to his last Fort and Strong-hold and affirms That the Ordinance of singing of Psalms Hymns c. was only in the Primitive Time performed by an extraordinary Gift and unless we have such a Gift we must not sing the Praises of God now in these days Tho I have said enough to detect this 〈…〉 Conceit yet since he leads me in this Path I must I perceive reply again as I have already done that this Objection lies equally against Prayer Preaching and interpreting the Scripture c. sith all these Gospel-Duties and Ordinances in the Primitive and Apostolical Days were performed by the said extraodinary Gifts of the Spirit If he could make this appear there was no need for him to trouble us with the Greek word nor with any of his other Mediums he uses to exclude Gospel-Singing it cannot but appear by this last shift he acknowledges that Singing is somewhat more than that Praising of God he speaks of But these things betray the Man's Integrity or rather his Weakness and shew he doth not argue but plays the part of a Sophister though not a cunning One because his Nakedness plainly appears to the meanest Capacity through his pittiful threadbare Covering For if he had thought his other Mediums would have 〈◊〉 his turn or held the Test we should not have I am perswaded heard any of this But however we will come to examine his pretended Arguments he brings to prove this Affertion His first Argument to prove Singing was always performed from a special Gift is in Appendix pag. 14. For as the Grace of 〈◊〉 is the 〈◊〉 of the Spirit saith he and 〈◊〉 God had 〈◊〉 the Oil viz. the Spirit of Joy for Mourning so the primitive Church had some earnest of it and did rejoice in hope of the Glory of God and through the abundance of the Spirit wherewith she was baptized her Ministers delivered the Word of God in extraordinary ways and manners viz. by Prophesying Tâ—â—gues and melodious Singing Answ 1. Have not Believers now the Holy Spirit as well as they had it then though not in such an extraordinary manner And have not we the Fruit of it i. e. Joy Peace c. in believing Also you mistake your self Joy doth not appertain to the Gifts of the Spirit but 't is a â—ruit of the Graces of the Spirit Do not the Saints now rejoice in hope of the Glory of God as well as they did then There is no such cause or ground from the Reception of Tongues or the extraordinary Gifts of the Spirit as you intimate to sing the Praises of God For many our Saviour saith shall say in that Day We have prophesied in thy Name and in thy Name have cast out Devils and in thy Name have done many wonderful Works To whom he will say Depart from me I know ye not And the Apostle saith Though I speak with Tongues of Men and Angels and have not Charity I am become as sounding Brass or a tinkling Cymbal 1 Cor. 13. 1. From whence it appears that inward Joy and Peace of which you speak as the Cause of Singing in the Apostles Times did not flow from that extraordinary Gift of the Spirit but from the saving Graces of the Spirit either it flows from the consideration of common or external Mercies and Blessings wherein all are concerned to sing the Praises of God who gives them fruitful Seasons filling their Hearts with Joy and Gladness or else it flows from those special and internal Blessings which only concern the Saints viz. Union with God Communion with God Faith Love c. Tongues were for a Sign not for them who believe but for them who believe not 1 Cor. 14. 22. Extraordinary Gifts were to convince Unbelievers of the Truth and not for the Joy and Comfort of such who did believe Men that have the Gift of Tongues may be graceless and so without Christ and perish eternally in Hell therefore the extraordinary Gift of the Spirit fits not tunes not the Heart nor Tongue to sing the Praises of God You may as well deny the Saints may not ought not in these our Days rejoice in God nay not praise him in any other manner of ways as well as not fing from this Argument you make use of here on this account Therefore it follows that you strangely mistake pag. 15. Appendix in intimating when Paul exhorts the Saints to covet after the best Gifts he means the extraordinary Gifts of the Spirit for certainly those are the best Gifts that most tend to the edification of the Church which Tongues could not be said to do And in the very next words he speaks of a more excellent ways viz. that of Charity or Love which refers to the Graces of the Spirit And of so little use were those special or extraordinary Gifts to the Church that if there were no Interpreter they were to be silent and not use them in the Church at all who were that way gifted 2. You confound Tongues which did appertain to all sorts of Gifts with Prophecy and Singing He that had a Doctrine might have the Gift of Tongues to bring it forth so might he that had the Gift of Prophecy and he also that had the Gift to Interpret and so might he also that had the extraordinary Gift to bring forth a Psalm And pray why must ordinary praising of God be now admitted and Preaching Prophesying and Interpreting the Scripture by the ordinary Gifts of the Spirit be still allowed and yet Singing by the same ordinary Gifts must not be admitted What Reason do you give for this Is not this to darken Counsel with words without Knowledg I have demonstrated that the End of those extraordinary Gifts that were then in the Church in the Administration of every Duty and Ordinance was to confirm the ordinary practice of all those Ordinances and so to continue them in the Church to the end of the World And God hath equally honoured and confirmed Singing of Psalms c. to continue and the â—â—â—ctice thereof to abide as of any otheâ— Ordinance You need not therefore spend your time to prove the Apostles Prayed Preached Prophesied and also Sung by an extraordinary Gift we acknowledg it but say this is no moâ—e against our Singing than against our Praying c. who have not now those special Gifts 2. He that had a Psalm of David might bring it forth in an unknown Tongue as well as he that had a Doctrine and so not to the Edification of the Church
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