something but they must not tell what they are about nothing must be seen heard or understood by one another which is Barbarism and Confusion for every particular Member may be upon different Things and Subjects in God's Publick Worship this may be more like to lead to Apostacy than Social singing David's Psalms but no Absurdity follows Truth Then seeing that this Ephes 5.18 19. is a Command to the whole Church in their Assembly and Worship it doth necessitate a Social Singing with Vocal Voice Psalms as part of God's Worship That Expression Be ye filled with the Spirit being Metaphorical and intimating the Transport of Spiritual Joy Christians should be filled with when they celebrate God's Praises by Singing they should be filled with all good Affections as a due Preparation for this part of Worship They that have a Fulness of the Graces Vertues or Fruits of the Spirit may be said to be filled with the Spirit For it is not to be filled with its Essence without Operation nor its Filling and Operations without natural Faculties and natural Light improved with the Spirit bettereth and assists and doth not destroy And all extraordinary and ordinary Gifts or Fillings of the Spirit takes in for its effecting our Help The sacred Scriptures or Counsel of God by which we are to be guided here to glory hereafter so that they which by the help of the Spirit have the holy Scriptures in an holy humble and sober Understanding plentifully in them without which none is capable to worship the Lord in Spirit and Truth they may be said to be filled with the Spirit bringing the holy Scriptures to their Remembrance leading them into all Truth shewing them things to come yet unfulfilled inabling them to learn and sing the holy Psalms Hymns and Spiritual Songs in the holy Scriptures There is no filling of the Spirit contrary to the holy Scriptures nor can the whole Church be filled with the Spirit but the Matter must be holy Scripture and it 's a Command to the whole Church to speak in or to themselves in Psalms c. which must be Scriptural Psalms Hymns and Spiritual Songs because they are so and can be no other Now speaking to your selves is our last English Translation and good enough here and one may as well except against every word else as the word To. And so the Unlearned in Greek must either believe you against it or it against you which if not very credulous they will adhere to the latter both cannot it being an uncertain Sound I do not think that Pool were of your opinion about Singing but on the contrary And I tell you by the way that Divine Things or Mysteries must not be brought to Words but Words must be brought to them It would be exceeding unsound as hath been shewn to bring the Sense of the Text to yours and tho some Criticks might pick at Words as you and others yet if you were put to decline this compound Pronoun thro all Cases you might be out and those that critically note some Places may find to cavil where there want many words in the Original Greek and Hebrew too but it is not good to strain Cavils with the Holy Text nor force it by seeming Significations besides the Truth and Analogy of Faith nor con those Scriptures which are clear to be interpreted by such as are more dark especially where it hath no Fellow This comes to pass because our Translation galls them Again speaking in your selves may be the very same as speaking to your selves but not in your sense for to and in and among are ordinarily put indifferently for the same and are convertible Terms according to the Analogy of Faith Luke 17.21 To or in your selves implies a social Singing a joining together with Speech and Voices in Singing The compound Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and is not translated any where otherwise and when it is to denote inward Speaking Judgment Trust or the like the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in is always joined with it as Mat. 3.9 9.21 Mark 9.50 Luke 3.8 1 Cor. 11.13 2 Cor. 1.9 Heb. 10.34 Jam. 2.4 in all which places the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your selves is joined together And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in this Ephes 5. is always translated to your selves as Mat. 13.9 Luke 16.9 17.3 21.34 Acts 5.35 2 John 8 and it is both improper absurd and ill â—yntax to translate it otherwise or differâ—nt from the same sense so in your selvâ— your Assemblies or in your Family-Devotâ—ons but to or in your selves to be mute nâ—ver a word to be heard nor understood of another and yet to speak and sing and make Melody in the Heart to God through being filled with the Spirit too not so much as Humming short of Quakerism this is strange They which were filled with the Spirit used to be in a strait till they could speak to others beside themselves Elihu said so Job 32.18 19 20. David said so and sung it too Psal 39.1 2 3. And so said they that were filled with the Spirit they could not but speak that which they had seen and heard Acts 4.20 But your Interpretation of the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the whole Text Ephes 5.19 is that All God's People may be filled with his Spirit and may speak to themselves in silence in Psalms Hymns and Spiritual Songs singing and making Melody in their Hearts to God in Publick Worship of him and yet all silent neither Sign nor Token of any such thing not one Word nor Hum of what they are about all that while You alledg 1 Cor. 14.28 but it will not help you you had better have letten this Ephes 5.19 have been the same with Coloss 3.16 which will be so do what you can And if you must needs oppose the Churches Inheritance one and the same wouâ—d have served and you had no need to have divided them But I will suppose that some may have a Gift or by learning to speak such a Tongue at some time in the Church-Assemblies as none could either understand being all else unlearned as it may so be 1 Cor. 14. Verse 16 23 24. and cannot interpret what is by such an one spoken the Holy Spirit shews the inexpediency of his speaking and forbids its use in the Church at such a time only and biddeth him speak to himself and to God You say he must speak all he could so speak at that time or you say nothing so then he is to be exercised in his Tongue mute keeping silence while that holds and is discharged joining with the Church in her Duties Is this to be Men in Understanding or Children And so if there were Ten in a like Condition as what is possible may be is it decently and in order be they more or less that the Church should be differently imployed at one and the same
time and instant And are the Spirits of the Prophets so contradictory to them that they will not suffer them to use common Discretion to take such Seasons to speak to themselves c. as that they may not lose the Benefit and Blessing in Union and Communion with the Church throughout all the Assembly but as Ephes 5. must have a whole Church Silent-Meeting awhile So some at Corinth might keep the like This is a strange Tongue a part of Quakerism But the Spirits of the Prophets are subject to the Prophets in this Case also that it doth not put them upon Disorder Confusion or Indecency And whatsoever any one's Gift or Learning may be for we must take notice of both and not any great difference between them neither for they that have learned a Tongue are not inferiour to them that received it by Gift as you may see in this Chapter they I say must not interfere or cause them to be speaking to themselves and to God in a silent mute frame to either hinder themselves or others from the benefit of the Ordinances of God in all the Assemblies continuance together for every thing is beautiful in its time but so is not the whole Church nor any of her Members in her Assemblies to be mute and silent and yet speaking to themselves in singing Psalms Hymns and Spiritual Songs making Melody in their Heart to God nor any to withdraw his Communion from the Church at that instant and be speaking to himself and to God in silence I do not question but such might speak at a convenient time and place in uttering all his Matter by word of Mouth to himself and to God and offend not if he did it not as some do to be heard and not understood of others which must be his design that speaks where none can understand him The Holy Spirit did not give the Church Directions and Rules for that Time and Generation only or how extraordinary Gifts might be used only the Lord knowing what Gifts Natural or Spiritual he would give and what is fittest for our Generation which these Rules respect all at all times I come to your second Part of the Foundation as you call it Coloss 3.16 to which you say You confess that vocal Singing is here to be understood otherwise it could not be Teaching and Admonishing to others in Word and Deed Vers 17. Pag. 3. But you intend us nothing by this your Confession you restrain it absolutely to Ministring Brethren whose Work and Office it is to teach and admonish the other Members and to such too only as by an extraordinary Gift of the Spirit such vocal Singing which was used in the Primitive Apostolical Church of Christ which you say was and cannot be denied All you say makes this Proposition following viz. That some one Person at a time may sing in the Church if he have received a Spiritual Gift as Tongues and working of Miracles were received that he can extemporarially as the Spirit giveth him utterance and instantly suggesteth into his Mind Psalms Hymns and Spiritual Songs Matter Tune and Time inspired and it cannot be denied to be used now if there were any such this is all But how if there were never any such may we look for it It is evident that the Holy Spirit requires all things should be done according to Mens natural understanding whether they had Gifts or none whether they had Learning or were Unlearned whether they were Believers or Unbelievers And that Understanding should be admitted in the disposing and ordering their Gifts and Duties that even every one here mentioned might receive Profit so that all what you call Extraordinary fell under the notice of all ordinary Capacities when demonstrated unto them I shall make this a Maxim all my way Now I must take what you have said about this to pieces as I have done the other You say Coloss 3.16 is meant of Ministring Brethren whose Work and Office it is to Teach c. But the Text is plain that it is written to all the Members as such because not one Verse in all the Epistle can be taken from them or doth speak to any other and the Holy Spirit particularizeth them as Members for even Pastors are Members too viz. Wives Husbands Children Parents Servants Masters comprehend the whole and all the distinction that is that they which were Members only should say to Archippus Take heed to the Ministry which thou hast received in the Lord that thou fulfil it Who must say this to their Pastor who must see this Epistle read amongst them and that it be read in the Church at Laodicea It is no Particular of what degree soever that the Holy Spirit made a Depositum to or concredited the Epistles with the Church consisteth not of them but they of her I may be bold to assert That those Hearts in which the Word of Christ dwells most richly contain the greatest Treasures of the best Wisdom Prov. 15.23 25.11 Then I will consider First What is meant by the Word of Christ Secondly What it is to dwell in us richly in all Wisdom Thirdly What Psalms Hymns and Spiritual Songs those are which are to be sung with singing Voice with Grace in our Heart to the Lord. First The Word of Christ is verily that Word mentioned by the Holy Spirit in the first Chapter of this Epistle Vers 5. The Word of the Truth of the Gospel Vers 6. Which came unto them as it is in all the World and bringeth forth Fruit as it doth in you since the day ye heard of it and knew the Grace of God in Truth whereof they had heard and learned Vers 7. It was not contrary to it it was the Word of Christ it was of Christ as the Author and Speaker and Redeemer and Blesser to cause it to bring forth Fruit and able to save their Souls Which takes in all the Holy Scriptures and whatsoever is contained in them and no other Word or contrary thereto from the Library of Christ is the Word of the Gospel preached proved and confirmed it is the Word of Christ as he is one with the Father and Holy Spirit from all Eternity in sameness and oneness of Essence and Divine Nature in which all Three are One only God It is the Word of Christ as spoken by him and of him as our Redeemer else we had never heard it nor of him and it still speaks of him both what he is and hath done and doth and will do for his Elect. This is the Word of Christ even the Word of God which must dwell richly in us in all Wisdom and every Saint of his must labour that it be so it is not an uncertain Word instantly suggested and vanisheth in the Air or left to Tradition or uncertain Custody but a sure Word the Word of the Truth of the Gospel which hath been less or more declared from the Foundation of the World in the Covenant God hath
made by Christ Jesus It is not the word Quakerism or Quietists c. nor a transient Word but the Word which is to dwell richly in all Wisdom used in all Wisdom teaching and admonishing one another therein And lest the Poetical part of it should be thought of no use or that which hath been sung should come into contempt or be counted a Type besides the use of it as all other Scriptures which are in Prose the Holy Spirit would that we always improve all our Wisdom to the suitable use thereof so that which is in Psalms Hymns and Spiritual Songs should be used as part of God's Worship and Godly Exercise singing with Grace in our Hearts at all times that whatsoever we do in Word or Deed we may do it in the Name of the Lord Jesus giving Thanks to God and the Father by him If this be so as I doubt not to vindicate it against all opposition then the Psalms Hymns and Spiritual Songs in Holy Scripture are the Churches Patrimony to be used and sung as part of God's Worship I shall meet with your Objections hereafter Secondly To let the Word of Christ dwell in us richly in all Wisdom truly it being a Command not for one Age but all Times and Saints not miraculous Gifts or Operations except all Saints Gifts may be called so and truly too this is verily to continue always as long as the danger that Men may be drunk with Wine so long as that is to be avoided so long Saints are to be filled with the Spirit and so long are they to let the Word of Christ dwell richly in them in all Wisdom to direct its Improvement and holy Use and against the Vice of Drunkenness And here again I add Prov. 15.23 25. 11 12. A Man hath Joy by the Answer of his Mouth viz. If his Mouth answereth suitably timeing and subjecting his words aright he hath Joy A Word spoken is either one Expression or a Theam or Speech Song or Doctrine in its season how good it is It is fitly spoken upon the Wheel thrusting it on in its going it is like Apples of Gold in Pictures of Silver And as an Ear-ring of Gold and an Ornament of fine Gold so is a wise Reprover upon an obedient Ear. Which sheweth that all Wisdom is required to the improvement of the rich in-dwelling Word of Christ that all the parts thereof may be disposed so as the Method of all our Duties may fall in their proper places and not disturb hinder or interfere with one another c. Prayer in its fit time Singing in its fit time Preaching in its fit time in the Church and all other Duties in their season so are they beautiful in their time and under what pretence soever in the time of those Seasons they must not be inverted As for Instance When the Church is come together and mutually consenteth that one of them should preach the Word in a known Tongue because there is not then there an Interpreter then may not he which hath Matter to speak in another Tongue may not he speak it to himself and to God For if he be a Prophet his Spirit is subject to him that he must not improve that time to the using it but slay till he may edify himself with it conveniently and undisturbed which he cannot do then for he ought then to attend the Publick Ordinance which is in present use else all things of the Churches Concerns and God's Worship will be in confusion and neither decent nor in order which in all Wisdom we are to attend and improve the in-dwelling Word of Christ to worship the Lord in the beauty of Holiness And Wisdom is justified of her Children if they dance when piped to and weep when mourned to else not c. We must let the Word of Christ dwell in us richly in all Wisdom c. Richly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plusios the Adverb richly or plentifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Plutos Riches Wealth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polu much and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etos a Year because Riches is the return of many Years gathering so the Word of Christ must dwell in us richly in all Wisdom in all our plentiful Gatherings which we are made partakers of in Reading Praying Meditating Study Hearing Singing holy Converse thrô the Assistance of the Holy Spirit in the use of such means is this Riches and Wealth gathered plentiously and enjoyed and kept Nor were any Proficients herein that did either despise those Duties and Means or were careless or had little Conscience about them Mat. 7.7 8. Joh. 5.39 So also David sung Psal 19.7 8 9. and sung again in the 13th part of the 119th Psalm and again otherwhere And Let is an Injunction to all Saints to use all the means as aforesaid gathering the returns thereof laying it up in our Hearts plentifully in all Wisdom improving it when we are holy careful to dispense it in fit Seasons to God's Glory it is to dwell co-habit and abide continue in all Fulness out of the Library of Christ's Word which is the Word of God the holy Scriptures through the assistance of his Spirit It is our School and School-master to teach us when and how to pray when and what to read to profit when and what to meditate when and what to sing when and what to speak and hear this is the Fountain whereof the Prophet sings Isa 12. With Joy draw ye Waters out of the Fountain of Salvation Thirdly The Holy Scripture is the Fountain and Word of Christ and especial means under him as aforesaid from which may flow this rich fulness in Wisdom to teach and admonish one another even in Psalms Hymns and Spiritual Songs therein contained and that in singing with Voice and Grace in our Hearts to the Lord. And here I affirm that the Psalms Hymns and Spiritual Songs which are in the Library of Canonical Scripture are those which Saints should sing socially as part of God's Worship to him First I shall prove Social Singing by Holy Scripture Psalms Hymns and Spiritual Songs to be intended in both these Texts Ephes and Coloss under Consideration Secondly Give some Essays what it is to sing with Grace in our Hearts and making Melody in our Heart to the Lord towards the latter end of this Discourse 1. By Social Singing I mean Saints as Saints tho they be not all Ministring Brethren if some of them be yet they are no other in my Intention here yet I shall reckon with such in Office as you have it hereafter Prayer Singing Preaching Communion at the Lord's Table Collection Discipline are the permanent standing Ordinances of the Church of Christ without exception to be made against any one of them only Singing is called in question wherefore I shall mainly speak to it wherefore these two Texts Ephes 5. and Coloss 3. do require a Social Singing as well as a Vocal Singing which is confessed
Author would not have God's Praise confined to Songs of Praise only no more would any one What makes this for you that would confine it from all Songs ever since Christianity began if not a thousand Years afore till a thousand Years Reign in any ordinary Gift or Manner Thus did not Dr. Owen and I tell you that you have abused him and I fear your own Conscience in your Quotation for in your 5th Page line 29 Appendix you draw a black Line betwixt God and this which if filled up as it ought to have been would have drawn a black Line upon your Book and Appendix as the Reader shall see the words you have left out are these following viz. to praise God for the Work of his Love and Grace in our Redemption by Christ Jesus This he promised to go before them in And what he led them unto is by them to be persisted in This indeed is the End of Church-gathering and of all Duties that are performed therein and thereby Now all that had acquaintance with the Doctor knows that notwithstanding he would not have praising God in the Church to be restrained to melodious singing God's Praise yet he did own it a Duty which ought to be performed and persisted in amongst others to sing Praise to God with melodious Voice in Private and Publick And those words which you have left wittingly out do of necessity imply it what Christ leads them unto is by them to be persisted in Now Christ did lead his Church unto singing Praise to God by his personal Example and joining with them Matth. 26.30 and commanded it in the Church as aforesaid wherefore it is a Duty by them to be persisted in as well as to praise God other ways and sure I am this was Dr. Owen's Judgment and Practice which I will challenge any one to disprove both after this were printed as well as afore And Dr. Owen's Labours and unwearied Pains and Honesty may not be abused by curtailing his Words and true Meaning nor the Reader who it's probable hath not his Book to see whether he be wronged or not Dr. Owen would not have God's Praise to be restrained to Words and Hymns particularly expressing it but all Ordinances Faith and Obedience ordered aright to be giving Glory to God and they must have more Confidence than Honesty that deny it But here is no exception against praising God by particular Words and Hymns in God's Worship wherefore you have beat the Air or Dust into your Eyes discovering a deceitful Pen. And I may guess such is your Anger against particular Words and Hymns of Praise to God that you would very fain deny even all Words and Hymns to be singing melodiously Praise to God at all in Metre or Verse or Song or else all your Labour in your 2d Section is in vain if some gain is not in it for you would cast a Mist by your long Harangue in this 2d Section that we might not know in all the New Testament in what sense to take the word Hymns in or whether in any place it denoteth a Song to be sung to the praise of God melodiously I could give as many critical Names but I like not and do stick to our last English Translation as apprehending those that did it to be every way their Equals that oppose it Nor is your Supposition like this how much without measure Christ himself had of the Spirit seeing they all sung an Hymn as well as he who had not received extraordinary Gifts in that nature that Christ's Practice did agree with the Rule of Worship whereby his Church in all Ages by him were appointed Wherefore because Christ and his Disciples did sing altogether in an ordinary Manner and no other Psalms were spoken of to be such but Scripture-Psalms and Singing was used in the Primitive Times it is our Duty now and because you have not you will not receive it let it be on your own Peril Your 3d Section is deceitful in your two first Propositions You say That such Spiritual Singing as was in the Primitive Church was from a special Gift of the Holy Spirit for the proof of which you alledg ten Scriptures or more to prove that there were Spiritual singing Psalms Hymns and Spiritual Songs melodiously in God's Worship or else you say nothing 2dly And that it was from a special Gift of the Holy Spirit both which I grant and yet you get nothing for you do not say in your Proposition it was from an extraordinary Gift as much as any Miracle or immediate strange Tongue inspired but a special Gift It were so if it were ordinary to sing with the Spirit and with Understanding also but you can never prove these two to be extraordinary Gifts viz. Spirit and Understanding inasmuch as Understanding is the greater without which the other is unfruitful the Understanding was an ordinary Gift in all and exhorted to be observed which had not been and must direct every Gift whatsoever in its use for Edification wherefore as he that prophesies is greater than he that speaks with Tongues 1 Cor. 14.5 and yet that Prophecy is an ordinary Gift and such as every Member is to have less or more for they are all exhorted to covet it and it is a continued Gift in the Church always A strange Tongue without an Interpreter is a meaner Gift than Prophecy both for the Church and in respect of our Understanding for Prophecy will help it aright but the Understanding muâ—â— direct and guide a strange Tongue or elsâ— it becomes unprofitable thus is your first Proposition rendred invalid Your second Proposition is impertinent viz. 2dly That the Gifts of the Holy Spirit were not given alike to every peculiar Member of the Church of Christ for Publick Worship The veriest Novice would have made a better who did ever affirm such a piece of Ignoramus The holy Spirit did never give Gifts alike to every Apostle Evangelist or Elder nor it may be never will much less to every particular Member though every particular One had not Gifts alike for publick Worship nor ever will in this World yet every particular Member ought to have less or more of every Gift and Grace of the Spirit ordinarily or else there will be no communion between Information and Acceptation which every Gift either tendeth to edify and build else he that speaketh is unfruitful If either Experience do not speak to Experience and Spirit to Spirit so that there is a likeness of Gift between Speaker and Hearer or else he hath not an Ear to hear or the Speaker but an Imagination there is a likeness as to the nature of the Gift in each in the Quality though not in the Quantity in all things that tend 〈◊〉 the perfection of the Saints and God's Worship were not one thing in the Primitive Times and another now All your Stories told in your third Section in pag. 13. is conceited Tautologies Objections to no
that Song and others which he put in their Hearts and Mouths and which he did command to teach their Children even all along in the Wilderness and to David and afterwards And all the Children of Israel from the Red Sea were bound to teach and learn to sing the Lord's Songs in every Time and Generation wheresoever and under what Condition soever Deut. 31. 19 21 22. and chap. 32. I say these Songs were always to be kept in their Hearts and Mouths for God's Praise in his Worship And indeed a Psalm in any Language is more easily and readily learned by Heart and put in the Mouth better remembred and commonly received and familiar for frequent use than Words in another stile Writing in Verse is very suitable where the Matter is laid deep in it and truly wrought out of the Affections as those Scriptures which shew forth greatest Passions of Affections are composed as sacred Flames of pearless Love between Christ and his Spouse in Canticles the triumphant Joy and Praise by Moses and all Israel and Deborah and Barak who all sang saith the Word of God and no Incongruity as you do both dream and deny the afflicting Grief of Hezekiah and Jeremiah in his Lamentations and Habakkuk Passion is most free in Verse and hath the greatest Scope when tied to Numbers as that Deut. 32. and Hannah 1 Sam. 2. But the Book of Psalms is a Croud of all Affections Love Joy Fear Hope Anger and Zeal all acting their parts and wound up to the highest strains by the holy Spirit breathing poetical Eloquence and most divine Wisdom in those holy Songs where the direful Agonies and Sufferings of our ever-blessed Redeemer is the most precious Stone above all else fitly contrived for all times none can by singing them deny Christ come in the Flesh as it is ill imagined because it commonly speaks of that which is fulfilled as it were with God from the Foundation of the World who calls things which are not to us and which shall be as though they were Divine Songs raise the Soul and infuse Comfort Common and Prophane do Satan Service and Spiritual by Grace Joy Zeal do God Service If any thing be able to warm and fire the Soul and sweeten and ease the hard things which God's Servants meet with here this will and was the special Solace at all times of greatest Difficulties and very often then delivered of God to praise him and comfort and confirm them and a most special Blessing I say again it is what ever any think of it to the contrary that such Heavenly Cordials are made ready for us The Singing of Scripture-Psalms have continued in use as part of God's Worship ever since Christianity were and will be to the end of the World Christ and his Disciples used it and gave order for its Observation and Continuance And the most antient Records and Monuments of Antiquity which remain unto this Day And it did never yet lead any into Apostacy Tertullian in his Apology c. saith Saints met afore Day to sing Psalms to the Lord. Basil in his Epistle saith When one of us hath begun a Psalm the rest set in to sing with him all with one Heart and one Voice and this saith he is the common practice of the Churches in Egypt Lybia Thebes Palestine Syria and those that dwell on Euphrates and generally where Singing of Psalms is of any Account And Eusebius testifies the like in his Ecclesiastical History And the New-Testament Songs of which there are about twelve in Singing Stile if that will do which shews the Holy Spirit was not against Singing Stile tho he did not translate the Hebrew Poetry into Greek Poesy not at any time translating much together seldom verbatim but always the Substance and Truth of it you do not know whether he did not translate in Hebrew Poetry tho in Greek Words Those 12 aforesaid in the New-Testament being extended till the Judgment executed upon the Great Whore which preceeds the Marriage of the Lamb do intimate the allowed continuance of the Singing in God's Worship and singing Praise unto God will be for evermore so were it not a Type all Duties in this Life else will cease but the Triumphant Thanks Praise Love and Joy shall be for ever As touching Mens precomposing Psalms Hymns and Spiritual Songs I shall not condemn their doing yet I will affirm that for Profit and Delight and which may truly be called Spiritual Songs and the Word of Christ the Psalms in the Holy Scriptures must have the preheminency far above whatsoever hath since been or ever shall be dictated in this World the which if God had not so approved he would have hinted it I come in the next place to Page 4. to your two Scriptures Ephes 5.18 19. and Coloss 3.16 to see if we have any better dealing You tell us that these two Scriptures are made a Foundation for vocal Singing together in the constant Worship of God in the Gospel-Church pag. 5. You might have told us who made them so that if they were taken away all the Building would fall it may be you suppose it and so flatter your self to prevail if you could dig them up c. You say that Ephes 5.19 is not to be understood speaking to your selves but in the Original it is speaking in your selves and that is keeping silence in the Church compared with 1 Cor. 14.28 and Pool's Annot. Then we may read it so Be not drunk with Wine wherein is Excess but be filled with the Spirit that you may speak in your selves keeping silence in the Church in Psalms Hymns and Spiritual Songs making Melody in your Hearts to the Lord any Novice would be ashamed of such an Interpretation for this is a Duty enjoined to the whole Church therefore they are all to be filled with the Spirit and speak in themselves keeping silence when they are all met together at least while they are so speaking in themselves If thus at every Meeting how much of the time some of it may be much of it may be and all may be at one time or at different times so that some may be speaking in silence and another vocally if all at any time in silence then the Men and Women too may be inditing and singing Psalms Hymns and Spiritual Songs making Melody in their Hearts to God in silence for this is to be in the Church-Assembly an Assembly carrying on an Ordinance in Silence and Women too as much Administrators as any Do you well to set your House on Fire on purpose to burn your Neighbours This intimates both Ministers and Members must keep silence in the Church tho filled with the Spirit and speak in themselves singing Psalms Hymns and Spiritual Songs making Melody in their Heart c. not one Word heard This is for that while a silent Meeting and time must be allowed for it it is a Duty and it is Quakerism Such a Meeting is a sign of
Nor dare I condemn the use of any Forms verbatim used in Publick which hath been made by the Lord for the edification of his Church since the World began which were not typical so they be used to edification and decently and in order And I will shew my Opinion in Doctrine also That the Teaching and Preaching of Christ and his Apostles or Disciples were after the same manner as are their Writings using no strict nor topical Order but freely passing and suddenly from one Matter to another as the Spirit led them the Grounds whereof they had afore Mat. 13.52 And why cannot a spiritual Person as well chuse a Scripture-Psalm as chuse a Text to speak or a Chapter to expound it being plain a Psalm is allowed yea commanded to be sung and were sung in Private and Publick Could not Believers under all the Types c. in the Law be Spiritual to as high a degree as any now They were commanded to sing Praises with Vnderstanding Psal 47.7 Wherefore as in many things so in this we are to use the directive Light of Nature which Grace destroys not but perfects it by supernatural Relief whereby it becomes sufficient to guide us in those things and the Obligation of the Church unto it immutably for the ordering all its Affairs as the Times and Seasons of her Assemblies the Order and Decency wherein all things are to be transacted in them the bounding of them as to the number of Saints exceeding the proportion capable of Edification Especially Advantages are to be made use of in the Order and Worship of the Church such as are Methods in every Duty in Preaching what Translation in Psalms which and what Tunes in singing continuance in Publick Duties and how oft the Lord's Supper and the like The things themselves being divinely appointed are capable of such general Directions in and by the Light of Nature as with ordinary Christian Prudence be on all occasions applied and accommodated unto the Use Practice and Profit of the Church This respect of the Gospel-Church-State unto the Light of Nature the Holy Spirit demonstrates in his frequent Appeals unto it in things which do belong unto Church-Order 1 Cor. 7.29 33. 9.7 11 14 15 16. 14.8 9 10 11 32 33. notwithstanding the Commendations of the Wisdom and Gifts which they came not behind in And furthermore this Epistle was not written or directed to Brethren in Office if there were then any such but to the Church as such for there is no mention of any in Office some were for Paul some for Apollo some for Cephas and some for Christ and such as were most fit were with Paul at that time in the upper parts of Greece 1 Cor. 16.15 16 17 18. And the Conclusion saith they were Assistants in writing this Epistle there being a Church when there are not Brethren in Office which is the Custos Rotulorum of all Divine Things to be observed The Church is essential before its ordinary Officers and cannot as to its continuance depend on any succession of theirs which they have none but what is given unto them and when they have such I do not mean they should do any thing without or in distinction from them but in concurrence whence all may be esteemed the Acts of the whole Church see if you please Clemens Romanus his Epistle to this Church in the second Century celebrated for a venerable Work by all that read it c. There is no ground to conclude those Particulars to be only the Work of Ministring Brethren in Office Also it ought to be noted Singâ—â—â— the Praises of God being always perâ—â—â—rmed in God's Worship with united Voices and not one Man to sing in the Church alone it follows that so it was and ought to be practised now and was then in the Church of the Corinthians And thus sang they in the Jewish Church and thus Christ and his Apostles sang and Paul and Silas and this was and hath been the practice or manner of religious Singing always amongst the Godly in all Ages no Instance can be given of one Man singing singly alone in the Church either by aâ—â—xtraordinary or ordinary Spirit nor can it be proved from this place whatsoever Men dream or fancy to the contrary O how vain and dangerous a Position is it to assert none must or ought to discharge this Sacred Ordinance unless with immediate Inspiration or by an extraordinary Gift for by the same Argument none must nor ought to Preach nor Pray neither c. unless miraculously and immediately inspired 't is known some erroneous and deceived People have asserted the same things Ordinances must be considered in their Administrations according to the Nature and Quality and how always performed Thus this Mr. Marlow like a poor ignorant and unwary Person seems to justify and plead for the practice of those Impostors called The sweet Singers of Israel who plead for one single Person to sing in Publick Worship alone and that too by Inspiraâ—â—â—â— both Matter and Mode must be all â—â—mediately given to him or else all his carnal or formal Worship c. And now I come to the VIth Objections Answered I will be as brief as I can because I suppose there is few but your own I have proved That Moses and the Children of Israel did sing together Psal 106.12 and that in Worship to God And Moses did put the Lord's Songs in their Hearts and in their Mouths by Command and all their Childâ—â—â— after them Deut. 31.19 21 22. unto while they are a People And Deborah and Barak sung both Judg. 5.1 and no incongruity the Holy Spirit saith it Nor is it any thing against our Singing that formerly there were Musick or Tunes or Sacrifices their Faith was the same with ours though it was not so plainly yet it was savingly revealed Singing Praises to God were no Figures nor Types no more than their Faith by which they were accepted Singing God's Praises were afore the Law under the Law and the Gospel and so no Type nor was their Singing with Musick a Rule for us for we have a Gospel-Command which is our Rule and so had they for what they did in that P. 26. Your Objections and Answers many of them are trifling and your division between Israel's Wilderness-State and David and Solomon's Temple-State is your pleasant Dreams a Chase which I have something else to do than to follow Cant. 2.11 12. Birds is not in the Original Heb. 8.9 You make all things building of the Tabernacle and first Testament to be a Pattern or Figure of the Erection and Dedication of the Gospel-Church c. and make neither it nor Solomon's Temple to be a Figure of Christ quite beside the Design of the Holy Spirit and the Nature of the things Christ is the Antitype of them all and no Body can make these things what they were not like your self P. 29. Christ and his Disciples saith the Holy Spirit did
censure those that modestly differ from me for this Theme hath not been much controverted as yet that I have seen And you had done better afore you printed it to have made Enquiry how many were otherwise minded and where and have sent it to them to have had returns or approbation but it is easy for Persons to be puffed up with their own conceit I have admired at the Church at Corinth that had really such great Gifts and Parts among them and yet even such were uncapable to use them to real advantage for themselves or others so no marvel what is now In the next place I will propose something to this Subject as I proposed pag. 28. That seeing singing Psalms in Praise to God is both an antient commanded and commendable Work which hath been truly proved as we see through all Series of Times from the beginning of the World Christ and his Apostles gave order for it for the comfort of those which make conscience of it aright in using it doth abundantly prove it so to be This ought to provoke us to enquire and that with all diligence how this Worship may be solemnized by us aright for many excellent Duty is spoiled in the observation of it hearing reading praying preaching partaking at the Lord's Table giving to the Poor are all excellent things in themselves holy Duties but the simple doing of them is not enough or all no it is the least part of them there may be a Praying which is Sin reading and not consider hearing a savour of Death partaking at the Lord's Table to Judgment giving all to the Poor and profit nothing Wherefore as in Singing c. so all our Duties ought to be done in Spirit and Truth with Understanding and Grace in our Hearts to the Lord we must in all our Duties have an especial care to our Hearts understand the inward Man thereby to it God looks directly the Grace of the Heart Spirit and Understanding are the same It is a right understanding of that and an intire desire to offer to God in his Worship what he requires the Understanding must join fervently with what the Lips utter Psal 4.7 1 Cor. 14.15 Consider that singing Psalms is to be reverently performed for God's Glory and Honour and not for the pleasing our selves so that one must suit his inward Thoughts to the Matter if it be of Praise to God our Hearts must be elevated and chearful if therein be Prayer fervent if threatning great awe of God if Deliverance raised in hope if Judgment fear if Duty holy purpose to obey if of Promises to believe of Prophecy with attentive admiration of the Wisdom of God thus may that be attained which is called Grace in the Heart to God and with the Spirit and Understanding also and in Spirit and Truth it shall not be a Lip-service an Exercise of Diversion or Vanity as among many but of Piety and true Worship to God it will bring the whole Man in a right frame and make the outward deportment such as the reverence and gravity that such a sacred Work doth require and the same is the tendency of all Ordinances whatsoever Wherefore as singing of Psalms is a Duty well-becoming the Lord's People in all Conditions and of all Conditions in all Ages as the due acknowledgment of his Kindness It was one of King David's Jewels in his Crown that he is stiled the sweet Singer of Israel and we cannot but commend it in him that he bound himself to it and in commending it in him we lay a necessity of it in our selves for whatsoever things are honest and of good report always Phil. 4.8 How can we but think that all those Worthies above-mentioned had not a most Heavenly Spirit who were so much imployed in this Divine Work Doth it not sometimes raise our Hearts when we do but read seriously those ravishing Songs of so-often repeated Praises having nothing many times but Praises in their Mouths How much would it rejoice and refresh our Hearts to be skilled and accustomed in this heavenly Work our selves O therefore let God's Praise be much in our Mouths for in the Mouth of the Vpright his Praise is comely Psal 33.1 Seven times a day did David praise him Psal 119.164 Yea his Praise was continually of him Psal 71.6 And he that offereth Praise glorifieth him Psal 50.23 Praise our God for it is good sing Praise for it is pleasant Psal 135.3 147.1 Let us rejoice and triumph in his Praise Psal 106.47 Here is a further Benefit we are confirmed in this Duty we do it not at random nor is it Will-worship nor leadeth to Apostacy we do it upon Certainty and Truth we have encouragement in Private and Publick to observe it it being a necessary Duty not left to our Wills and Pleasures it informs us in the Matter and Manner of the Psalms in the Holy Scripture through the help of the Spirit making melody in our inward Man that we may not for want of so doing bring the Duty into Contempt with God or Man I advise that such as will understand this do read his Book with it comparing together Now when I had finished these Animadversions I was unawares upon April 23 1691. visited with an Appendix consisting of 48 Pages which assaults me with a pretence greatly tending to the clearing and confirmation of the Truth discoursed in the former Part as in the Preface of the first Part shews Verily I am exceedingly burdened in my Thoughts that such a Man had no better Conduct than to print his first Part till he had better consulted such as he might but truly I am grieved at my Heart that his Pretences being so high he should force me to buy his first Part twice or else I may not have his Appendix to answer One may think he intends to make a Trade on it to sell the same Thing twice he ought to have printed his Appendix by it self if it must needs be published and not impose upon any one thing twice I do not like it and he might have had a little patience to have seen how his first was resented before he troubled us with more for which either he or I must be ashamed I say truly to the best of my apprehension he will get little save some Money for what he hath hung to his first Book as will appear when well considered In his first Section of it he tells us That he shall premise that to praise God or praising of God is not confined to Songs of Praise but that there are other Ways and Manners of praising God than with such melodious Singing What an Invention is here as strange as to see the Sun shine I will suppose he hath had always an Antagonist to seek so that this is needless and all he hath said to it and Dr. Owen too though I may not believe every thing which either saith no nor from that Text Heb. 2.12 But although this worthy
the Voice saith Dr. Roberts how gross and Ignorant a Contradiction in the Adject and absurd nonsence is it to talk of Singing in Heart without the Voice Methinks I cannot but admire that any Man of common Understanding should expose to the view of the World such nonsensical gross Absurdities to justify his long neglect of a holy Ordinance of God that is as ancient as the World and will continue to the Glory of God when it ends But farther to convince him or any others that are misled by him that the Essence of Singing is not in the Spirit c. 't will appear thus 1. If Singing in its Nature and Essence is a Mode of Speaking then the Essence of Singing doth not consist in a Spiritual inward Exercise of the Soul or Mind c. for here is no Speaking consequently no Singing but Singing in its Nature and Essence is a Mode of Speaking for seeing it consists in a Modulation of the Voice therefore nothing else but a Mode of Speaking and consequently implies and presupposeth Speaking 2. If there can be no Singing without Speaking then the Essence of Singing doth not consist in an inward Act of the Mind This is plain because here is no Speaking and the Essence of a thing cannot be there where the thing it self is not But there can be no Singing without Speaking as appears thus If Accidents cannot exist separate from their Subjects then there can be no Singing without Speaking But Accidents cannot exist separate from their Subjects Accidentis enim esse est inesse 't is the very Nature and Essence of Accidents to exist in another and therefore Singing an Accident cannot be without Speaking its proximate Subject and consequently consists not in an inward Act of the Mind only 3. If you confine Singing to the Heart and Spirit because God will be worshipped in Spirit and in Truth John 4.24 and those that sing ought to sing with the Spirit and Understanding 1 Cor. 14.15 by the same Rule as you have been told by others you may confine Prayer and Preaching to the Heart and Spirit to the Internal Acts of the Soul or Mind for we ought to pray with the Spirit and with Understanding and Ministers ought to preach with the Spirit and Understanding In short the Consequence of your Discourse about that which you call the Essence of Prayer and Singing as the Reverend Mr. Knollyes and Mr. Keach have told you opens a wide Door for silent Meetings and establisheth the Quakers in their mute Principles though God is a Spirit yet he requires us to worship him with our Bodies as well as our Spirits 1 Cor. 6.20 Vocal Prayer and vocal Singing may and ought to be with the Spirit and 't is of no other Prayer and Singing the Apostle there speaks but what ought to be done to the edification of the Church But who shall be edified by your inward Singing that you plead for That Ordinance of Singing that the Church of God before the giving of the Law of Sinai and under the Law practised and our Lord Jesus by his Command and Example to his Churches hath injoyned them to practise in their Assemblies in the Gospel-day is vocal Singing to their mutual Edification Col. 3.16 which you and others neglecting and some opposing do therein militate against a positive Statute-Law of Heaven Rob the Church as much as in you lieth of an Ordinance which our Lord Christ hath ordained for their edification and comfort lay stumbling blocks before the weak to lead them into Errour which the Lord make you sensible of and give you true Repentance for lest you repent it when too late take heed of adding Sin to Sin and kindly accept of the Admonitions that have been given you in Private and in Publick quarrel not with those that have shewed your Mistakes but seriously consider of what hath been said and the Lord give you true repentance for what you have done in opposing so plain a Truth of God FINIS
Folly Detected OR Some Animadversions on a Book called A Brief Discourse concerning Singing in the Public Worship of God Put forth by one Mr. Isaac Marlow 1690 and an Appendix printed 1691. Wherein the Weakness of his Arguments against Singing God's Praises the dangerousness of his Assertions and his unaccountable Confidence is laid open and singing of Psalms c. in God's Worship proved a Gospel-Ordinance Matth. 5.19 He that breaketh the least of these Commandments and teacheth Men so to do shall be called the least in the Kingdom of Heaven By JOSEPH WRIGHT London Printed in the Year 1691. And sold by John Harris at the Harrow in the Poultrey Animadversions upon I. M 's Book called A Brief Discourse concerning Singing in the Publick Worship of God in the Church printed 1690 and upon An Appendix printed 1691. SIR I Find you conceitedly Zealous in all your Book Your first words are meer presumption the Lord 's poor afflicted People are not so delivered out of the Hands of their Enemies as to serve the Lord without the fear of them tho notwithstanding we ought 't is true to serve the Lord without the slavish fear of Men in Holiness and Righteousness before him all the days of their Life for which end he hath given us his Son to die for us and his holy Word as a Rule for Faith and Practice and hath promised his holy Spirit to guide our Feet in the Way of Peace and for our present Liberty let us bless God Your next Paragraph is like it We are not most unhappy neither all nor many in the want of the perfect Union of the Church of Christ in this Life amongst themselves c. It will be sufficient that his Church have perfect Union with him and that is their most happiness in this World Nor is it evident that all of them did attain to one and the same Conception of the Mind and Will of God revealed to us in the Holy Scriptures neither of lesser Moment or of greater Consequence at any time but otherwise Yet also both the things which you call of lesser Moment which you might have told us what they are and those of greater Consequence too â—ught to be duly weighed in the Scales of Holy Scripture there being no liberty to us to count any thing God commands inconsiderable so should weak Saints and bold Supplanters be prevented Your next Paragraph is more than the former viz. And witnessed to by the Sufferings of the purest Churches in our Age who have born a lively Testimony not only against the humane prescribed and precomposed Forms of Prayers but of singing David's Psalms and other Hymns or Songs precomposed by Man as they are frequently used as part of the constant and ordinary Worship of God instituted in his Gospel-Church This is matter of wonder if it comes not from a Novice or if it do that such consult no Counsel but expose such things which must be corrected because not 1. None of the purest Churches in this Age may be an Example to us to follow further than they follow Christ and therefore an useless Argument 2. To say purest Churches in our Age if it intend so called amongst all Men then it admits all which are so called amongst Men to be so But if it be to be restrained to the purest Churches of Christ then to such as are so in their own Eyes or others or in Christ's The last is hid yet from us and the other Notion is full of Emulation as it is of Ignorance You should have told us who those purest Churches in our Age are that we might consult them and compare them for I see we may not trust you for though you may esteem some to be so and which applaud you I question whether they be not polluted even with what you assoil them and for any in particular to assume it is high presumption There are some Churches which are thought so that allow their Members to be at the Assemblies of Presbyterians and Independents yea while they sing David's Psalms too and that is as bad with you as other Forms of Prayers in being witnessed against too if you will not count such purest Churches they will think so and you beat the Air. 3. It is without ground that ever I heard or saw that any true Church let Degrees be waved have suffered against a Form of Prayer or singing David's Psalms nor hath it been put in any ones Case whether they were Affirmative or Negative-Sufferers But all the Sufferings in our Age by the Saints Affirmatively were for the Faith as it was once delivered to the Saints by Christ and his Apostles in all the parts of his Church-Gathering and Discipline And Negatively against humane invented stated and imposed Traditions nor were there a witness born by suffering against any other 4. You say they witnessed by their Sufferings against singing David's Psalms c. which you affirm is a practice of so great an Error as will lead them to Apostacy for which they have less to say than they who are for a Form of Prayer This is severe filled and set off with extream Ingredients of Danger and Ignorance too But having discharged that witnessing Sufferings in the Superlative Degree also I will examine how it is a great Error as will lead to Apostacy and whether they which sing David's Psalms c. have less to say than they who are for a Form of Prayer Every Error is dangerous but that which will lead to Apostacy is most dangerous I have not observed any such Effects in any that have used it as yet nor can singing David's Psalms be charged with such a vile Consequence to have followed it Nor of all the Apostates or Apostasies which have not been a few yet no one of them have been begun or have had their Increment from singing David's Psalms so that they must have an extraordinary Prejudice against it and confidence in your Infallibility that shall quadrate with you herein These are very bold Assertions condemning all that do use singing David's Psalms c. This is uncharitableness with an ill witness which hath no one Instance it is the manner of weak Politicks that would hinder a thing which Truth and Reason doth further to set fear of Sequels against the force of known Verity which you take refuge at though you know no one Error hath grown out of this Fountain You say They have less to say for singing David's Psalms c. than they who are for a Form of Prayer This is Confidence with Ignorance because you have not yet known what they have to say What Form of Prayer is it which you intend If you mean such as the Prelats injoin all their Ministers to assent and consent to and that all People should conform to on the Damage that may ensue upon Body and Goods then you beat the Air after whose Text they whom you respect never Preached nor Writ nor sung David's Psalms
c. Yet you say they have more to say you mean by God's Word else I grant it to your rebuke Those you respect do neither impose their Singing nor judg them which dissent but in all Bowels of Charity embrace them in whatsoever they may you can condemn unheard without Charity and Truth And I tell you if there could be as much said for imposed Forms of Prayer and Baby-Baptism as there can be said for social singing David's Psalms in private and publick Worship to God you and all your purest Churches are so defiled as you cannot be cleansed without true Repentance of all your suffering Testimony and Witness you pretend to have given against Singing and Forms of Prayer such ill Notions you propose Many of the Ministers and Members of the Baptists have offered the Pedobaptists that if they can give us but one Instance that any new-born Infant were either required to be baptized or that were baptized by our Lord Christ or any of his Disciples any Precept or Example in all the New Testament though never so private and we would yield and contend no more against it though we have so many pregnant Instances and publick Testimonies for us And I am sure all Opposers would be confounded with the least evidence of Example although many Circumstances were wanting were there but a bare Practice to be seen what a Structure would be raised upon it But notwithstanding our Lord Jesus Christ and his Disciples did sing in God's Worship and Paul and Silas sang Praise in God's Worship and the holy Spirit enjoined it without exception on the Church at Corinth Ephesus Coloss thereby confirming it to be acceptable in the Worship of God and in James's enjoining it to all Saints and those Instances in the Revelations which encourage the use and continuance of it you slight them all and say We have less to say than they who are for a Form of Prayer You craftily forsook the proof of your Parallel thinking to blind us with the Lord's Prayer which you can dispense with as well as those you oppose and begging the question under your Antagonist's Concession but Men know not what they do that deny those Forms of Praises in the holy Scripture to be used in God's Worship And humble Christians ought always to be perswaded that no Word Psalm Song or Prayer is vainly or rashly inserted into that Volume which infinite supream Wisdom dictated nor hastily censure any that use them verbatim in God's Worship at some time without putting them upon or censuring others And yet further I would yield to a Pedo-baptist if he had either Precept or Example for him in all the New Testament it may be you would not because you had rather follow some in our Age the which if doing so you would consider they 'l tell you that in things they esteem good to practise yet dare not impose Have a care of breaking the Law of Charity on purpose to cast the Shreds at their Heads which desire to keep it and do not Sampson-like kill your self on purpose to destroy others lest many things done and approved by the Lord be not so clear as social singing David's Psalms in God's Worship King David was not the Author of all the Book of Psalms most may be were collected by him many might be his some were long before him and some long after him if he collected some that were before him some he did not and others that were made in his days It shews the Lord gave his Church Psalms to be sung in private and publick Worship They must have hard brows that dare deny that God was not worshipped by singing of Psalms which were sung by every one that did sing Psalms since the beginning of the World and that he is not by his Church to the end of the World still worshipped thereby The Book of Psalms according to the original Sepher Tehillim properly signifies the Book of Praises not only stiled so from the greater part but even penitential Psalms which contain Confession Repentance promise of Amendment yea whatever else therein contained for thereby is Glory given unto God as Josh 7.19 Rev. 16.9 Heb. 13.15 as the Margent which waits on the Text and such is the excellency of it and all Scripture-Psalms being wonderfully contrived for all Saints Occasions in what condition and of what condition soever Singing Psalms was used as part of God's Worship from the beginning of the World and must be unto the end of it and for evermore Job 37.7 No tolerable Interpretation can be given of this Place uttered by God himself except it be understood of the Angels made the first Day and that they were the Stars of Heaven for Brightness and Sons of God for other Stars and Sons of God there were none at the laying of the Foundation of the Earth and the Corner-Stone thereof When the Morning-Stars sang together and all the Sons of God shouted for joy Called Angels of Light 2 Cor. 11.14 and Stars for Brightness Rev. 1 and 2. Morning-Stars because made in the first Morning of the Worlds that they might behold the Creation of all other Creatures though they had no hand in it and first praise God before any other living Creatures were made These Morning-Stars and all the Sons of God sang together and shouted for Joy at the beginning of the World like the shouting and singing Praise to God at the laying the Foundation and Corner-Stone of the Temple Zech. 4.7 Ezra 3.10 11. all which were Worship unto God And that it was used as part of publick and private Worship to God amongst the Jews from the time they were a Nation if David did collect the Book of Psalms all which were afore were delivered and given for the Worship of God and used when first given as well as those which were made by him and as used in his time some of which are supposed to have been afore Israel went into Egypt Those in Exodus and Deuteronomy were by Moses delivered for the Worship of God though not included in David's Book save in substance Whether the Book of Psalms was David's or Asaph's or other Prophets or all of them were Instruments it matters not it being the pleasure of God there should be so many gathered into one Volume which had been as the Lord gave them used as part of God's Worship whether Moses Deborah and Barak Hannah David Solomon Isaiah Jeremiah Habakkuk Jonas or others in the Old Testament all were delivered to be used as part of God's Worship by Song and cannot with modesty be gain-said And it is unlearned to say that not in the Wilderness-Condition of Israel after the Flesh and so not in the Wilderness-Condition of Israel after the Spirit Nor is there either ground or reason in what is urged thereabout as shall appear in its place but a meer Fancy all Israel sang the Praise of the Lord at the Red Sea Psal 106.13 and Moses delivered unto them
interpret he must keep silence there and speak to himself and to God at another time and give attendance to the Ordinances there as if he had no Gift at all according as he can understand them else it will be confusion I see no Objection but what will lie against the Text. And if it comes to pass that there are Saints which cannot understand one anothers Tongue so as what is taught the Benefit should redound alike to either And this might happen in Greece where Corinth was there were six Dialects in Greece and each a strange Tongue to one another in very many words and difference in the same word either in â—he Letters Pronunciation or Accents or Syntax all which must not be demonstrated here viz. the Attick Ionick Dorick Aeolick Boetick and Poetick Yea in our Britain there are many natural Dialects as besides the little Islands adjacent Cornwal Wales and South and North Wales differ so as they must have Interpreters to one another and Scotch English and ours differ and even in England too And in Wales there is intermixture of both so that at this day where it doth happen that the Preacher speaks in the Welch Tongue and there be but one English-man or other that understands it not he must interpret every word in the English Tongue and if the most part be English and he speaks in that Tongue he must also repeat verbatim all in the Welch Tongue for their sakes that are there which must be done though tedious according to this Rule 1 Cor. 14.26 And these things I give for irrefragable Instances wherefore if strange Tongues were not ordinary and still to be spoken in the Church some now might not speak nor hear therefore the Holy Spirit requires it be not forbidden Vers 39. as foreseeing the necessity always of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Revelation This Greek word signifies a Declaration Discovering making Manifest a Revealing And this must be either extraordinary foretelling things to come or infallibly making known some Truth or practical Duty which was not known or revealed afore or ordinary viz. An ability to open and prove by God's Word all or somewhat infallibly all which some in the Church had already received and might increase in Persons and Matter as Vers 30. and of which all might judg which this latter sense might fall under The first is not only removed afore and further by this That the Church is no Judg of infallible Revelations but must receive them on the Author's account the Holy Spirit Wherefore hath a Revelation is also an ordinary Ability to declare discover and make manifest what through the use of Means one hath attained for Edification or Interpretation Vers 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath an Interpretation which is Can Expound or an Explanation 1 Cor. 12.10 John 1.39 Mat. 1.23 Luk. 24.27 where the same word is used and may imply an ordinary ability or pre-received Gift or Learned as well as an instantly inspired in the time while met together yea the Church must know that one can interpret afore they suffer one to speak in a strange Tongue If this have no place here then all those five Particulars are all extraordinary and miraculous Gifts and instant Inspirations and so felo de se and no rule for ordinary and most generally pre-conceived and pre-received to Meetings at least the Grounds of them therefore all those particulars are so and respect the same Gifts which Saints commonly have to edify one another and not Inspirations for there is no Means ordinary to obtain extraordinary Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all things be done to edifying which is to build or found an House and by a Metaphor to Admonish to Correct to cause one to profit Now so must all those Particulars be used that the whole House of God his Church may receive this Benefit so they are not extraordinary excepting ordinary for they are all of them not any more than of ordinary use in the Church and for that they all are Now I will return to the two first viz. Psalm Doctrine Every one of you hath a Psalm Psalmon a Psalm I will let it go for a general Name of all singing to God as Doctrine may go for all Teaching and some of these five Particulars may be near of Kin one to another But sure I may be that what kind soever it is it cannot be instantly inspired Singing for the Reasons aforesaid and also I think there were never such extraordinary Gifts used in Publick Worship that a Psalm were extempory instantly on a sudden inspired and sung as fast as inspired in the Church but it was received afore the Meeting began and committed to writing by an infallible Prophet and so committed unto the Church for her Use and Edification and they which expect otherwise must look for an infallible Prophet above all that have been yet for any thing I know How easy is it for a People to be imposed upon by one who pretends to an extraordinary Gift when it may be no more than a common may be a natural Gift Wherefore I take hath a Psalm to be as hath a Doctrine in some respects though not all then as Doctrine may be premeditated so may a Psalm be preconceived all the Particulars are the common Benefit of the Church and its Blessings for its Edification of which there is no denial and it may be feared there hath been too much formality in Prayer and Preaching too and so in singing that being as unlike to escape as other things but that doth not null a Duty And thence I will affirm that Psalms c. already in the Holy Scriptures are every way to be preferred to and above what can be premeditated or preconceived by any one whatsoever forasmuch as here and our Saviour and Paul and Silas and in the Ephesians Colossians and James the word is used in a general way and not of any extemporary or instantly inspired it doth shew plainly all those Psalms were the then known Psalms already in use and such as without hesitancy they might with Heart and Voice join together to sing And they which do not condemn preconceived Doctrine or Notes may by no means do it against Scripture-Psalms according to James every particular Person might sing Psalms For what is possible may be so then every one must have or expect extraordinary extemporary Inspirations or they must betake themselves to ordinary prereceived preconceived Psalms and Spiritual Songs The first is not pretended that it ever was or will be in this World the latter then is the thing I seek for and it cannot be denied me and one of these two will follow that either the Psalms c. which are already in the Scriptures or those that can may indite and bring them into the Church for its edification or else both I indeed prefer the first though I will not condemn the other till I hear what in them is amiss
sing when they had hymned is the same Let your Learned Men say what they please few or none of them were of your Notion against singing in the Church and they which translated sung an Hymn were as learned as they And as some of the old Translations read that Text Grace if you should preach only by that Translation I know what you would be accounted of or others you mention I have seen a Translation which calls Solomon's Song A Ballad of Ballads and Paul the Knave of Jesus Christ and I have seen Grace in Rhime Nor will your Dutch Translation avail you more than the French Protestants will me which saith Chante le Cantique Mat. 26.30 The like is your Instance about lifting up their Voice as if Singular which is not because it is their Voice which is Plural There may be the Voice of a Multitude In Rama was a Voice heard which were Bethlehem and all the Coasts thereof a Voice of all for their Children which Herod slew from two Years old and under Mat. 2.18 Rev. 9.9 The Voice of their Wings were as the sound of Chariots of many Horses running to the Battel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Greek word in all Acts 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when this Voice was made Margent it were many spake it and heard it it could not be by one Person but many made this Voice it being but one Matter and Rev. 14.2 saith it clearly And see Numb 21.3 Deut. 1.45 Judg. 20.13 Acts 19.34 Rev. 19.6 where Voice is the Speech of many thus are we imposed upon by an Imagination and I might have expected that because it is in Ephes 5.19 said Heart not Hearts that therefore it must be singular too how it scaped is much they could by one Spirit make one Voice and lift up their Voice together You run many dangerous Quibbles it doth not necessitate the like in all publick Prayers nor at any time except the free Operation of the Spirit which may be without confusion wherefore you have said nothing to confute a vocal Singing together but shewed your Weakness c. And I assert a vocal Singing together from Mat. 26.30 and Acts 4.24 a vocal Praying together and I will assert a prescribed Form of singing Psalms in the Scriptures and yet avoid bringing in a prescribed Form of Prayer invented either by you or any in our days except you will prove your selves as infallible as Scripture for the same Arguments will not promote one and the same because they differ not a little in their Infallibility for before the Law and under it Believers had prescribed Forms of Singing but none of Prayer and tho the Lord's Prayer be alledged for a Pattern I fear too few understand it and it would be intolerable Pride for any to forbid its use or to prescribe a Form because Christ did so It is dangerous to make that Negative which the holy Spirit makes Affirmative Paul and Silas did both pray and sing Praise Nature can do this how much more they that are filled with the Spirit which all Saints are required to be The Prisoners did hear them tho you will not many have afore now learned Psalms and can sing them together To deny we ought to sing in a mix'd Congregation is so foolish and frivolous a Notion that I need say nothing to it What have we to do with others or to judg them who are without Must not the Church sing Psalms c. and worship God together because Strangers are assembled with them If they must not sing God's Praises in such a Congregation they must not pray then because others will 't is like and daily do join in their Hearts with the Church in that Ordinance which is a closer Union than that of uniting the Voice nay we must not admit them so much as to say Amen to our Prayers if this were so The Church is met together to worship God and ought they to omit so great and God-glorifying an Ordinance because some Unbelievers may be amongst them If Sinners do that which they have no warrant to do let them answer for it you may as well forbid them to read the Psalms of David c. as not to sing them Reading being also an Ordinance of God as well as Singing and Praying They make the Psalm no more their own in singing it than they do in reading it Pag. 36. You tell us that in this Life the Joys and Consolations of our Redemption-Grace are mixed with Sorrows for Sin Temptations Troubles Afflictions which deprive us of the constant exercise of the Grace of Joy in our Souls so that it is not a time to sing So had all the Saints from the beginning of the World since Sin entred into it not David excepted nor Christ nor his Disciples nor Paul nor Silas which sung under raw Stripes unwashed or plaistered to mitigate their Pain and the Church under the New Testament were under as ill Circumstances as any can be and yet are commanded to sing Psalms and to rejoice and again to rejoice with Joy unspeakable and full of Glory Indeed notwithstanding your great pretence to both Knowledg and Power you talk like one that is neither truly seasoned with Grace and Experience in the true sense thereof you do so confound things and jumble them having gotten a Notion but want that which you condemn others for What different Seasons soever Joy and Sorrow and Affliction may have they are not at such an unreconciled distance but may meet in one day and less We may mourn with them that mourn and rejoice with them that rejoice undeceived too Your Words rather inforce Saints to continue in their Unbelief which is the cause of their want of Spirit and Joy flattering a compliance through their Weakness perswading them their Case is worse than under the Law who did sing under all their Doubtings Despondencies which were the way to quicken them if Ordinances be to sit in a doubting moping Condition as if to be truly religious were the most disconsolate Condition in the World affrighting to such as are ignorant of it A poor ignorant Saint hath more true Joy in any Condition than all the Hectors in the Earth And as it is no reason that you have rejected singing Praise to the Lord many years except your Humour must be an Example some that are as serious as you and talk as much have rejected such things as you call Truth in your opinion as long but as you begun you make an end and so shall I. By telling you that though your self and others may think you have done the Church or Truth service what Gift soever you have for my part I do seriously think you have done foully amiss thrusting a crude and undigested thing with no advantage to your Talent but many ways to the Scandal and Detriment of the Gospel directly opposing what Christ hath commanded which though I be sure of yet would I not rashly
and Errors which whilst you have militated against the Truth you have run into and to remove that Stumbling-block you have laid before the Weak and shall not trouble my self at present to trace you in all your Mistakes that are out in Print because that hath been done by other Hands but shall with all convenient brevity shew your Mistake and Error about that which you call the Essence of Singing Sin and Prayer desiring the Lord to bless it to your Conviction What I shall at present take notice of shall be in Answer to this Question Whether the Essence of Sin Prayer and Praise consists only in the Heart or in an inward spiritual Exercise of the Soul or Mind of Man as Mr. Marlow endeavours to prove Pag. 5 6 7 of his Book of Singing § I shall first of all endeavour to explain the Term Essence to see what it imports in its proper Notion and then apply it to the above Particulars The Essence of a Thing is the Nature and Being thereof Est totum per quod res in proprio esse intrinsicè constituitur saith the Author of Ars sciendi Sive est totum illud per quod res est id quod est 'T is that which gives Being to a Thing it denotes the bare Nature of a Thing abstract from all Modes and Accidents Whatever may be separated from the Nature of a Thing and yet the Thing still remain this doth not appertain to the Essence of it This term Essence as I humbly conceive belongs primarily and properly Entibus realibus to real Beings in opposition to Non-entia entia rationis for all Modes Accidents Entia rationis tho they have Existence yet have no Essence properly so called because Essence as Schuler speaks is formale Entis the very Nature of a positive Being and therefore real positive Beings alone are said to have Essence But in a large Sense and borrowed Acceptation 't is sometimes applyed to Modes and Accidents whether they be Actions Relations or Privations c. and so denotes their Nature and Being such as it is But so much for the term Essence which properly denotes the Quiddity the Nature and Being of a Thing Now whether the Essence of Sin Prayer and Praise does consist in the Heart Mind or Spirit I conceive will be easily made appear by opening the true Nature of these Things because the Essence of a Thing and the Nature of it as before minded is all one § 1. First then as to the Nature of Sin I humbly conceive it lies here 'T is the want of that Rectitude and Conformity to the Law whether it be of Nature Quality or Action that ought to be found in a rational Creature I say rational Creature because 't is the Property or Adjunct of reasonable Creatures Brutes are not under a Law properly so called and consequently are not Subjects capable of Sin I place its Nature in the want of Rectitude with relation to the Law because 't is a privative not positive Being All positive Beings are derived from God and if Sin hath properly an Essence God must be the Creator of it which is Blasphemy to assert And from this very Notion that Sin hath a positive Essence the Manichees fell into the Heresy of two first Principles They taught there were two chief independent Beings namely a good God and a bad One from whom they derived all Good and Evil Into which Heresy Austin is reported to have fallen in his first Days concluding that Sin if it was a positive Being must certainly have an efficient Cause But afterward better understanding its Nature he bewales his Errour and rejects the Notion with great Abhorrence as may be seen in his Confessions Sin therefore I conclude hath no positive Being neither hath it an efficient but rather if I may so call it a deficient Cause 'T is the want of that Rectitude which should be in the Creature with reference to God's Law And so St. John defines it 1 John 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Sin is the transgression of or the want of due conformity to the Law of God Hence the Learned Turrettine defines it thus saith he Hinc sequitur rationem formalem peccati in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privatione consistere quae notat carentiam rectitudinis seu bonitatis secundùm prescriptum Legis debitae inesse Creaturae rationali sive ea naturae sit seu qualitatum sive actionum c. Lib. 1. P. 651. And others thus 'T is an Inclination Action or Omission opposing the Law of God or wanting that due legal Rectitude it ought to have § 2. But so much for the Nature of Sin in general which is usually divided into Original and that either Inherent or Imputed and Actual and that either of Thought Word or Action Original Sin respects Man's Person and Nature of which he is guilty as soon as born For first of all we are born without that original Righteousness wherewith Adam was created and which the Law of God requires should be in us because we were in Adam as a publick Person whose Duty it was to have kept himself in the Estate wherein God made him so in this respect we have not due conformity to the Law of God even in our very Natures and Qualities Now this very want of original Righteousness is properly Sin because it is the want of what ought to be in us We have not that moral Image of God consisting in Knowledg Righteousness and Holiness which God gave us in our first Parents Our Natures are deprived of original Righteousness and those moral Perfections wherewith Adam was created and are now propense and prone to all Sin and this is that we call Original Sin and of which we read in Scripture especially Psal 51.5 Eph. 2.1 Job 14.4 c. 2ly We are born guilty of Adam's actual Transgression which he first committed which by just imputation becomes ours because then Adam stood not as a private but as a publick Person all were to stand and fall in him he being the Root and Representative of Mankind Adam therefore being made our Head in that first Covenant by Divine Ordination therefore his Transgression is accounted ours we sinned in him as our publick Head and fell with him as the Branches fall with the Body of the Tree according to that of the Apostle in him all sinned and all died Rom. 5.12 But thus much for Original Sin § 3. Now Mr. Marlow in his description of the Essence of Sin as he improperly and confusedly is pleased to call it seems wholly to exclude Original Sin tho I am apt to believe he is no Arminian for when in Pag. 6. he saith The Essence of Sin is in the Spirit 1. Either by this Expression he means the same as he did before Pag. 5. when he spoke of Singing The Essence of Sin is in the Spirit that is it consists in an inward spiritual Exercise of the Soul or
Mind of Man And if so then he wholly excludes Original Sin which doth not consist in the Act or Exercise of the Mind but is born with us and speaks only of Actual Sin and neither doth he speak of all Actual Sin but only of one Species or Kind namely of Heart and Thought and if he takes the term Essence in its proper signification it belongs to no Sin which as I said before is a privation unless he is running himself and would have others follow him into the old exploded Error of the Manichees And lastly neither is it a description of the Essence of actual Sin in the Thoughts for let him mean what he will by Essence of Sin 't is certain that Actual Sin in the Thoughts doth not consist in an inward spiritual Exercise of the Mind or Spirit this in it self is no Sin but a natural Act of a reasonable Creature the being therefore of this very Species of actual Sin consists not in the Exercise of the Soul or Mind considered in it self but as it relates to God's Law and wants such due conformity to it as it should have Therefore I am perswaded that either Mr. M. is under some pernicious Error in Judgment concerning Sin or else that he doth not understand what he asserts I hope the latter The word Essence is a hard Term especially when we talk of the Essence of Sin and I have too much cause to fear from mine own knowledg that by this means he hath laid a Stumbling-block before the Weak to cause them to err in Judgment concerning Sin and other things that his Notions lead to I hope the Lord will make him sensible of it and give him Repentance § 4. Or secondly by the Essence of Sin in the Spirit he means 't is in the Soul or Spirit as its Subject and in this sense 't is in part true tho the word Essence in a proper sense must not be allowed for the Soul of Man is the proper Subject of Sin yet not exclusive of the Body for the whole Man which consists of Body and Soul is the Subject of Sin But if he means thus 't is in the Spirit as its Subject tho 't is true in part yet 't is nothing to his purpose for here is no description of the Nature of Sin wherein it consists which is the very thing he pretends to declare but only a relation of what Subject it is in all one as if a Person should ask me What is the true Nature and Essence of Whiteness And I reply thus Whiteness is in the Wall you may very well answer so it is in Milk and in a Man's Body c. But what is this to the Nature of it And the same I reply to Mr. M. Actual Sin is in a Man's Words and Actions as well as in his Thoughts and Spirit But I suppose he takes not that Expression in this latter sense viz. the Essence of Sin is in the Spirit as its Subject but in the former 't is in the Spirit as it consists in an inward spiritual Exercise of the Soul or Mind of Man which he intimates to be his meaning in the words just preceding that particular for saith he Pag. 6. The Scriptures do clearly witness that the Essence of Prayer and Praise and of Sin do all consist in an inward Exercise of Soul or Spirit And then proceeds to prove each in particular viz. First saith he The Essence of Sin is in the Spirit This plainly shews he takes the Expression in the former sense which we examined above But in my Judgment he speaks one thing for another for there is a great deal of difference between the Essence of Sin as in the Spirit and the Essence of Sin consisting in an inward spiritual Exercise of the Soul or Spirit But in such dark Shades do Men wander when they oppose the Truth of God which they should love and honour But hitherto of the Nature of Sin § 5. As for the Nature or Essence of Prayer I conceive it thus Prayer is a Duty we owe to God and an Action of a reasonable Creature whereby he expresseth his Mind to the Lord sometimes with words and sometimes without words in petitioning for things agreeable to his Will Prayer is therefore either Mental or Vocal these are two Species of Prayer in general Now to say Vocal Prayer is not Prayer because Mental is is all one as to say two Species cannot agree in one Genus or that a Man is not an Animal because a Brute is but such Absurdities are unworthy Confutation The Essence therefore of Prayer consists not in the Mode of performance whether it be done with the Mind only or with the Voice also Therefore when Mr. M. saith Pag. 6. The Essence of Prayer is in the Heart or Spirit This is true in the general of one Species of Prayer namely Mental but not of Vocal Prayer for the Nature and Essence of this consists in the Voice as well as in the Mind and tho God will be worshipped in Spirit and in Truth Joh. 4. yet who doubts but Spiritual Worship may be performed by bodily Organs As to the other Scriptures he mentions to prove his lame definition of Prayer they relate only to Mental Prayer and the Scripture is as plentiful in other Instances for Vocal Prayer had he been willing to collect them but this indeed would have shewed him that the Essence of Prayer is not only in the Spirit § 6. As to the Nature of Singing I conceive it lieth here 'T is an Ordinance of God and an holy Action of a reasonable Creature wherein by a fit Modulation of Voice sutable to the nature of the Matter sung they sound forth God's Praises 'T is a Mode of speaking 't is a solemn or melodious way of sounding forth the Praises of God And how this which is a mode of speaking can consist in the Heart and Spirit i. e. in an inward exercise of the Soul where there is no speaking at all for my part I cannot understand unless Accidents may exist separate from their Subjects which is contrary to the Rules of all Logick Whereas therefore Mr. M. Pag. 7. thus argues If the Essence of Prayer be inwardly in the Spirit why not of Singing also Not to repeat what I have said of Prayer I reply for very good reason Because Prayer may be performed by the Mind without the Voice mental Prayer is an Action and Accident of the Mind this is not separate from its subject though the Voice be wanting But Singing is a Mode and Adjunct of the Voice and therefore when we speak of proper not Metaphorical Singing it always presupposeth the Voice as its Subject and can in no wise be performed without it 'T is true a Man may praise God with his Heart and Mind for there is mental Praise though no mental Singing as well as mental Prayer but vocal Praise whether by Speaking or Singing cannot be performed without