declare his Name to give Glory to him by believing and the Profession of our Faith is the end of all we do Thus we have the Testimony of that worthy Person that Singing to the Praise of God is not to be restrained according to the Scripture to a Musical Melodious Tunable Voice But further we judg it worthy to be observed and seriously considered the Mind of God concerning that Singing mention'd Rev. 14.2 3. I heard a Voice from Heaven as a Voice of many Waters c. and they sung as it were a new Song before the Throne c. Note First it could not be a Song prepar'd in Meeter or any of the Songs mention'd in the Old Testament Because Secondly It was a Song they only could learn that were redeemed from the Earth Thirdly This they did with Harpers harping The Meaning of which as Learned Forbes tells us was the Hearts of the Redeemed Ones Fourthly The Matter and Substance is therâ— expressed And Learned Mede by this Song tells us the whole Mystery of Evangelical Worship is in it contained And Brightman on Rev. 15.2 tells us that Drusius on that Place saith they are called the Harps of God because God sendeth the Joy of his Spirit into their Hearts wherewith they may be able to give God his due Praise And by this Song of the Lamb saith Brightman is meant that whereof mention was made Rev. 14.3 wherein they do magnify God the Father for the Grace of their Adoption in Christ The Joy of their Heart is called a Song by a Metonymy the effect ariseth out of Faith in the Righteousness of Christ whereby we feel the fatherly Love wherewith God doth imbrace us which Song hath been always sung by the Saints in all Ages So that whereas they tell us where-ever Singing is mention'd in Scripture it must be understood with a tunable Voice it appears they did not consider these and such like Scriptures We shall only mention one more Job 29.13 I caused the Widow's Heart to sing for joy whereby it appears there is Heart-singing as well as by Expression in Meeter with the Tongue In which Text it appears that Joy and Singing are convertible Terms From all which and many other Scriptures that might be quoted or alledged it evidently appears that Singing to the Praise of God is not to be restrained to a melodious tunable Voice in the direct stated solemn Praising of God in his Church And that there are Praises sung to God in the Language of the Scripture in Praying and Praising and in all the Administration of Holy Ordinances when there is no tunable or musical Voice heard among them as appears from what hath been mention'd from Heb. 2.12 Which we shall further make evident by these following Considerations First We may conclude it to be a certain Truth that no sober Person will deny that the Gifts of the Holy Spirit wherewith our Blessed Lord furnish'd his Church upon his Ascension to be comâ—leat and sufficient for the fitting of his People â—nto every good Word and Work for every part of his Worship Eph. 4.8 11 12 13. yet there we find no Singing-Masters appointed which would have been absolutely necessary if musical or tunable Singing with the Voice was a Gospel-Ordinance The Old-Testament-Church had such as taught to sing Praise 1 Chr. 25.7 2 Chr. 25.13 which if the New-Testament-Church had needed we may reasonably judg or conclude she should have had them to a higher Degree than the former For the Worship prescribed in the Gospel ought to exceed that under the Law therefore if Musical Singing be that which is now required then the best Voices in Singing do most acceptably perform that Duty to God at least in the outward part of it and therefore it would be absolutely necessary that all Christians both Men and Women should learn from such as can teach them to elevate their Voices and Tunes in the highest Strain Seeing they call this an Ordinance of the New Testament and that no other can be called Singing though Persons with never so great a Sense of the Majesty of God and of their Mercies received with the greatest spiritual Melody and Inlargement of Heart utter his Praise but no such Gifts being given nor any such Art required we may safely conclude it is not a Gospel-Ordinance Secondly If Musical singing with the Voice be a Gospel-Ordinance as they assert then assuredly the Songs of Praise recorded in the New Testament would have been written in Greek Verse as an example for others to have followed them in their Language But that it is otherwise is manifest to all that can read the Greek Testament Moreoveâ— It is not said that those that uttered those Songs dâ—â— it with a Musical tunable Voice but only that they spake after a solemn and audible manner those Praises As may be seen from the Song of the blessed Virgin Mary to those mention'd in the Revelations Lastly Whereas they frequently say that we admit or allow of no singing Praise to or praising of God in the Church but what is in Prayer We answer We are indeed for praising of God with our Supplications to him for Mercy But if the Holy Spirit fills any that are qualified for the Administrations of his House with the Joy of the Lord and so with the matter of Praise such may express it without mentioning any Petitions with a solemn chearful audible Voice as the Spirit of the Lord may give Utterance either with or without a tunable Voice to the Glory of God and Refreshing of others Which is singing Praise in the New-Testament Language whereunto they have not nor can they prove that according to the Scripture-Dialect aforesaid a musical tunable Voice is essential We shall now come to the second Enquiry which is as followeth Quer. 2. Whether singing the Praise of God in the Church of Christ ought to be by a composed Form by the whole Multitude assembled Professors with the Profane or Ignorant or the Church-Members of all sorts lifting up their Voices together in Consort In answer to this Question that we may the more distinctly resolve it we shall divide it into several Branches or Particulars and speak to them severally Namely First We shall consider whether singing the Praise of God in the Church of Christ may be performed by a composed stinted Form Answ 1. In answer to which we desire it may be remembred that the Institutions left by our Lord Jesus in the Gospel as they are very plain so they are more Spiritual and require more of the Spirit than under the Law therefore we have a more plentiful effusion of the Spirit promised It being a State of more Grace as well as of more Truth Therefore our blessed Lord and Saviour as he procured by his Death so by his Resurrection and Ascension he sent his Holy Spirit unto us to fit us for the Worship of God that we might have more intimate Converse with him in the Observation
Example for 〈◊〉 Gospel-times 4. Though it be said Moses sung and the Children of Israel yet it doth not necessarily follow that they all lifted up their Voices together It is very improbable if not impossible for 600000 to sing together nor could Copies of it be suddenly dispersed among them all to learn it but rather that there was some other way where 〈◊〉 through the direction of the Lord the Song 〈◊〉 manag'd wherein they might all join though 〈◊〉 all lift up their Voices at one time But however supposing they did so yet it signifies nothing in the least to prove it a New-Testament-Institution And it is an Argument so manifestly weak and impertinent that we may wonder it should be mention'd as a Proof to warrant their Practice but any Pretence shall serve the turn when Person are resolv'd for a human Tradition Thirdly The next and last Branch of this general Enquiry to be considered is Whether it be enjoined by our Lord Jesus as a Gospel-Ordinance for all the Members of a Church both Men and Women to sing a composed Form read to them by listing up their Voices together Answ 1. To this we say That having already manifested that a composed Form of praying to or praising of God doth not comport with that Assistance of the Holy Spirit promised not only to assist us in our Preparation for such solemn Exercises but also to help us both as to Matter and Manner in the very time of that sacred Work and therefore to be rely'd upon and expected by all that desire spiritually to worship him according to the New-Testament-Direction and Dispensation and therefore not sutable but contrary to the Design of our Lord in his Ascension spoken of Eph. 4.8 Therefore we shall say no more to it now but refer the Reader to what was before declared neither can there be any true solid Reason given why if the Members of a Church of Christ may have a composed Form of Praises written and read to them to sing why may they not have a composed Form of Prayer read to them also for them audibly to repeat over as the manner of some is 2. All the Members may not lift up their Voices together because the Women are expresly forbidden to teach or so to speak in the Church Singing being for Teaching as hereafter will be declared Neither doth the Holy Spirit except this exercise of Singing with their Voices as if they were therein allowed Had this Liberty been granted or this as a Duty enjoyned them there 's no question but the Apostles who faithfully deliver'd the whole Counsel of God would have declared it and for any to make Exceptions where the Lord hath made none is to be adding to his Word or to be partial in his Law Obj. But they alledg to justify this Practice that Miriam and Deborah sung in the Congregation Answ 1. We desire it may be remark'd how they are still constrained to fly to Old-Testament-Instances to justify their popular Way of Singing they having not the least ground for it in the New Testament But herein how manifestly do they strengthen the Hands of them that are for Infants Baptism who fetch their strongest Arguments from the Old-Testament-Instances and Practices to prove it Which way of Arguing if it be allowed of how soon will the Worship of God according to the Gospel be perverted or changed from its Primitive Purity in all respects 2. It is plain as hath been declared Exod. 15.20 that Miriam and the Women did not sing with the Men they sung by themselves with Timbrels and Dancing If that Example be authentick to justify Womens Singing now then it must be by themselves with Musick and Dancing which as yet they dare not plead for now to be practised As for Deborah her Song was by an extraordinary Inspiration and it appears by the manner of her expressing it that she spake it or sung it alone though Baruch might join with her in Spirit neither is there the least Intimation in the Scripture that she sang in the Congregation But what a pitiful irrational Argument is this because a Woman extraordinarily call'd and inspir'd uttered or sung a Song by that extraordinary Inspiration on an extraordinary occasion therefore all the Women in a Church may ordinarily though under no such Inspiration sing a composed Song of another's making though they have no direction for it in the Word of the Lord but are rather commanded and enjoined to be silent there Surely it is a bad Cause that cannot be supported or pleaded for but by such incoherent groundless Inferences as these which they might be ashamed to publish 3. We find according to the Direction and Commandment of our Lord and Lawgiver a Psalm is to be manag'd after another manner in the Church of Christ For in 1 Cor. 14.26 where it is mentioned plainly with reference to the publick Worship of God in the Church it is most evident by the Context from ver 24 to 31. that there it is under the general Regulation of the Gift of Prophecy and the Exercise thereof limited unto one as farther appears from the 16th and 17th Verses without the least intimation of its being confined or restrained to any thing Musical or in Meeter in the Delivery of it Moreover it may be certainly concluded that if singing or uttering the Psalm was to be by lifting up of their Voices in Consort when the Apostle had by the command of the Lord limited them to one at a time in their Exercises in the Chuâ—â—◠〈◊〉 would not have failed to have plainly told them that the Psalm was otherwise to be manag'd Obj. But to this plain and undeniable Testimony they earnestly plead that the Apostle speaks there of Prophesying not of Singing Answ To which we answer The Psalm is there plainly and evidently manifested to belong to the Gift of Prophecy as much as the Doctrine or Interpretation and is included in it He prophesy'd that uttered a Psalm as much as he that declared the Doctrine or the Exhortation Therefore it appears that singing or uttering the Psalm is plainly included in the Limitation of one at a time as well as the rest of those solemn Exercises which Psalm was from a special spiritual Gift as much as any other there mention'd For if the Psalm aforesaid might be one taken out of a Book or out of the Old Testament why so might the Doctrine or Exhortation be nothing else but a reading something out of a Book or out of the Scripture there being plainly as much ground for the one as for the other which would be a groundless Imagination Therefore Mr. Burroughs with others of the Godly Learned do own that the Psalm there spoken of was by special Gift and therefore for any to imagine it to be any of David's Psalms is to give up themselves to any Fancy or Supposition so they may contradict the Truth which is so apparently manifested in that Portion of the
Reflections we shall endeavour as the Lord shall enable us to manifest the Weakness of the main Pillars of their Assertion concerning the Singing before mention'd For we shall not spend our time to answer every Particular in that Treatise the Weakness whereof is most evident to any that will but take any serious notice of it it would be very tiresom and altogether needless First then we shall enquire whether Singing to the Praise of God according to the Expression of it in the Holy Scriptures be to be restrained or is only meant of declaring those Praises by a Musical Melodious tunable Voice To which we answer That Singing or Uttering the Praise of God are convertible Terms according to the Language of the Holy Scriptures As for instance Cant. 2.12 The time of the singing of Birds is come c. that as able Interpreters tell us is meant that a Rejoicing or Praising-time is come Deut. 32.44 And Moses spake all the words of that Song unto the People and in v. 43. it 's said Rejoice O ye Nations with his People which is elsewhere called Singing and sometimes Shouting Doubtless there was never a greater Song of Praise uttered to the Honour of Christ than that Luk. 19.37 38. when the Disciples rejoiced and praised God for all the mighty Works which they had seen Saying not Singing Blessed be he that cometh in the Name of the Lord Peace in Heaven and Glory in the Highest That Musick uttered by them with their Voices made more Melody than any composed Songs that can be sung in Metre And as Mr. Caryl tells us upon that Scripture It was Musick the Pharisees did not like but would have them rebuked for so doing Obj. It is indeed frequently and earnestly pleaded by the Authors of that Book That Singing or Song bears that Acceptation of a Musical Melody with the Voice amongst all Mankind Answ To which we answer That if it hath pleased the Spirit of the Lord in the Holy Scriptures to make use of those words in another sense what have we to say to it or dare any that are truly pious to contradict it That Singing is in the Old Testament as well as in the New used in a Metaphorical Sense is apparent As where Singing to the Praise of God is ascribed to inanimate Creatures as well as to others See Psal 65.13 Isa 49.13 Jer. 12. So Job 38.7 if we take the Morning-Stars for the Angels as some do they need not the faculty of Speech or as others take the words for the whole Creation in their respective Kinds then the word Sing must be taken figuratively even for their Praising their Great Creator by ways sutable to their several Natures however a Supposition to the contrary would be highly ridiculous So in like manner in the New Testament as for instance 1 Cor. 14.15 where it appears that Singing and giving of Thanks be convertible Terms But especially we desire it may be considered seriously what may be the meaning of the Mind of God in that Scripture Heb. 2.12 I will declare thy Name unto my Brethren in the midst of the Congregation will I sing Praise to thee This Text was a Prophecy of Christ our Saviour quoted from Psal 22.22 For the opening of which we shall repeat the Exposition that the excellent Person Dr. Owen gives of it as followeth First What Christ will moreover do He will sing Praises unto God And Secondly Where he will do it In the midst of the Congregation The Expression of both these is accommodated to the Declaration of God's Name and and Praising of him in the Temple The singing of Hymns of Praise unto God in the great Congregation was then a principal part of his Worship And in the first Expression two Things are observable 1. What Christ undertakes to do that is to praise God Now this is only Exegetical of what went before He would praise God by declaring his Name There is no way whereby the Praise of God may be celebrated like that of declaring his Grace Goodness and Love unto Men c. 2. The Chearfulness and Alacrity of the Spirit of Christ in this Work he would do it as with Joy and Singing with such a frame of Heart as was required in them who were to sing the Praises of God in the great Assemblies in the Temple 3. Where would he do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of the Congregation the great Congregation as he calls it v. 25. 〈◊〉 is the great Assembly of the People in the Temple And this was a Type of the whole Church of the Elect under the New Testament The Lord Christ in his own Person by his Spirit in his Apostles and his Word by all his Messengers unto the end of the World setting forth the Love Grace Goodness and Mercy of God in him the Mediator sets forth the Praise of God in the midst of the Congregation I shall only add that whereas singing of Hymns unto God was an especial part of the instituted Worship under the Old Testament to whose Use these Expressions are accommodated it is evident that the Lord Christ hath eminently set forth this Praise of God in his Institution of Worship under the New Testament wherein God will ever be glorified and praised This was that which the Lord Christ engaged to do upon the Issue of his Sufferings and we may propose it unto our Example and Instruction Thus Dr. Owen on that Text Pag. 256. And again on the same Text Pag. 258. Moreover the Lord Christ by declaring that he will set forth the Praise of God in the Church manifests what is the Duty of the Church it self namely to praise God for the Work of his Love and Grace in our Redemption by Christ Jesus This he promiseth to go before them in and what he leads them unto is by them to be persisted in This is indeed the very end of gathering the Church and of all the Duties that are performed therein and thereby The Church is called unto the Glory of the Grace of God Eph. 1.6 that it may be set forth in them and by them This is the end of the Institution of all Ordinances of Worship in the Church Eph. 3.8 9 10. and in them they set forth the Praises of God unto Men and Angels this is the Tendency of Prayer the Work of Faith and the Fruit of Obedience It is a fond Imagination which some have fallen upon that God is not praised in the Church for the Work of Redemption unless it be done by Words and Hymns particularly expressing it All Praying all Preaching all Administration of Ordinances all our Faith all our Obedience if ordered aright are nothing but giving Glory to God for his Love and Grace in Christ Jesus in a due and acceptable manner And this is that which ought to be in our Design in all our Worship of God especially in what we perform in the Church To set forth his Praise to
of what he hath commanded Mat. 28.19 2. In the great Gospel-Duties of Prayer and Praising God he hath graciously promised the assistance of the Holy Spirit both what to pray for as well as how we are to pray Rom. 8.26 For we know not what to pray for as we ought but the Spirit it self maketh Intercession for us Where we observe that which respects the manner and frame of Heart in Prayer respects also the matter of Prayer Indeed we are poor Worms and know not how to order our Cause before him unless we are assisted both in Matter in the time of Worship as well as Manner And as it is in Prayer so is it in Praises which Duty ought certainly to be as spiritually performed as Prayer and we need as great assistance of the Holy Spirit to Praise as to Pray But if Gospel-singing the Praise of God be with a Musical Voice and the Form before composed in Verse then we know what to praise God for The Minister or some one brings that Matter composed in writing or in print in his Pocket and then what need will there be of the Spirit of God to help us what to pray for 3. But if it be objected that we ought before-hand to consider the Mercies we have received We readily grant it and do affirm that also in Prayer we ought to consider our Wants to beg Supplies and our Sins to beg Pardon But also in presenting them before the Lord we need the Assistance of the Spirit to order our very Requests before him And that it 's the Experience of every Servant of God that in Prayer to God and in Praises of God their Hearts are inlarged in matter far beyond the Preparations of matter in either of those Holy Exercises This is one of the most pregnant Arguments used against stinted Forms of Prayer by those Ministers that so do even that it is a stinting the Spirit of God in that Duty as also contrary to the blessed Design of the Lord Christ in his Ascension mentioned Eph. 4.8 And therefore we cannot see but it must necessarily follow but that if a set-Form of Praises composed and brought into the Church in the publick Worship of God is lawful or as an Institution appointed by him then certainly a set-Form of Prayer ought to be provided also as a part of the publick Worship of God for the Peoples Prayers And tertainly would they but seriously consider their own Arguments that perswade them to be against set-form Prayer the same would consute their Notions against set-form Singing if indeed they be against set-form Prayer For they that can so vehemently plead in that Book for reading Songs of Praise and for reading Sermons and call it Preaching in the Church why should they not be for reading Prayers there also especially when their Arguments for both are for the most part the very same that others urge for set-form Prayer As for what they most impertinently alledg for their Vindication in this Matter from the Song of Moses and the Hymn mentioned Mat. 26.30 with Col. 3.16 they will be considered in their due place Secondly We shall enquire whether for a mixed Multitude Professors and Prosane Believers and Unbelievers to sing in Consort in the Church be an Ordinance of our Lord Jesus according to his New-Testament-Institution 1. We desire it may be seriously considered that there is not the least mention of it in the New Testament by any Precept or Example wherein we are directed in the Worship of God Certainly if our Lord Jesus was most faithful in the House of God and if his Apostles did faithfully declare the whole Counsel of God to the Churches then they would not have failed to have declared this also So that it is purely a Humane Invention without any shadow of ground for it in the Scriptures before mentioned which are the only Rule to guide us in the solemn instituted Worship of God in his Church If this Arguments hold good against the common Practice of Infants Sprinkling called Baptism as undoubtedly it doth then it doth also as evidently prove that this way of common Singing is a Tradition of Men and not an Ordinance of our Lord Jesus 2. As there is not the least mention of it as aforesaid so it is directly contrary to what our Lord Jesus hath plainly declared both as to the Qualification of the Worshippers as well as to the manner of Worship in Gospel-Times Joh. 4.23 The true Worshippers shall worship the Father in Spirit and iâ— Truth c. Can the Unbelievers the Ignorant and the Profane thus worship the Father are they thus qualified or are they capable so to do So that this Practice of theirs is a plain Contradiction to the Will of our Lord and Law-giver in that Affair of Solemn Worship which therefore ought to be rejected by all the upright in Heart 3. Hereby there is an Opportunity given them to make or to speak a Lie before the Lord to take his Name in vain while they speak that which they do not understand and utter that as the frame of their Hearts which they do not receive in their Minds nor can they know them or truly affect them while they remain in an unconverted Estate because they are spiritually discerned Now to be accessary unto or to promote such a Transgression in the solemn Worship of God which they unavoidably do who set up this common way of Singing is a Practice that cannot be justified There is more to be added to shew the great Irregularity of this common Practice which must be referred to its proper place Object But they object That we admit them to be present and to join with their Hearts in our publick Prayers which is as much or more than lifting up their Voices in singing in the Church Answ To which we reply That it is true we do admit them at the time of Prayer and Preaching to be present and so we can and do to the Spectators and Hearers when we partake of the Lord's Supper not knowing by what means the Lord may work upon them or give them Repentance unto Life But that which is affirmed that they join with us with their Hearts in Prayer is no true Assertion They do not so join with us because they cannot For the Holy Spirit who knows the Hearts of all Men plainly tells us that Persons while Unbelievers and Unconverted cannot so do as is most evident from that Scripture Rom. 10.14 How can they call on him on whom they have not believed Object But they say Some have been converted by their Singing for Psalms are full of Instruction c. Answ 1. We grant that Psalms are full of Admonition and Instruction but we deny that the Musical Tunes do instruct but the Matter it self that is sung And if it be Matter it self that doth only instruct as you would seem to acknowledg then it is not Musick but the Matter 2. Tho some should be
Scripture because they are resolv'd not to entertain it Obj. But they again cavilingly object Can this be proved by any other place of Scripture if not say they it must be rejected Answ To which we reply That the Lord is here pleased to give a most plain Direction how a Psalm is to be brought forth or sung in a Gospel-Church not by a composed Form but by special Gift and not by the whole Assembly lifting up their Voices in consort but by one who hath received such a Gift And this being so evidently declared should we not rest satisfied with it Shall we question the Truth of a Divine Oracle because but once mention'd though it be never so plainly delivered Our Lord Jesus is but once called a Surety Shall we therefore question or deny the Truth of it as the Socinians do Heb. 7.22 Surely on this Ground the Hebrews might have rejected the Apostle's Proof of the Being and Excellency of the Priestly Office of our Lord and Saviour that he was a High-Priest after the Order of Melchizedeck because it was but once mention'd in the Old Testament Psal 110.4 Thus having we hope evidently proved that the musical tunable Singing of a composed Form by a whole Assembly with Voices in consort is no Ordinance of our Lord Jesus We shall now examine the Scriptures they earnestly urge to justify their Practice Q. 3. Whether those Scriptures Eph. 5.19 â—ol 3.16 do command or justify that kind of Singing in the Church of Christ which they plead for In answer to this Enquiry it being that on which Mr. Keach and Mr. Whinnel do bottom their Assertion for the introducing the common and popular Way of Singing into the Baptized Churches We shall first premise some Considerations which we desire may be seriously pondered First That those Scriptures supposing they intend a Direction for publick Worship in the Church which we do not grant on the Reason hereafter to be mention'd do plainly testify against the admitting of the Profane the Ignorant and the Unconverted to sing in the solemn Assembly of the Church of Christ forasmuch as they are to be sung for the Teaching and Admonition of others Did the Lord Jesus ever appoint the Ignorant Profane or Unbelievers to be Teachers in or Admonishers of his Church according to his New-Testament-Dispensation Can there be the least shadow of Proof produced for it Certainly as it was then told them in that Epistle of Mr. Steed's which they pretend to answer that he never appointed any to administer Teaching and Admonition to his Church but such as are orderly added to it and are qualified by the Gifts of the Holy Spirit being solemnly allowed or orderly called to such an holy Exercise this being such a Truth which they could not nor did they dare directly to gainsay How grosly do they endeavour to evade it by saying that they are allowed to worship God which is as much as to say to attend on the Worship of God in the Church Now we appeal to their own Consciences whether there be not a great difference between being at or attending on it as them that do worship God and administring Teaching and Admonition to the Church Which if the singing of the Psalms and Hymns c. here mention'd are for that end and use as it 's evident from these Scriptures they are then such Persons are plainly excluded from any such solemn Exercise in the Church if the meaning of it be for a Directionâ— for the publick Worship of God in the Church as they would insinuate Moreover that it plainly excludes such from that kind of Singing in the Church is most evident inasmuch as it is expresly declared that the Singing there spoken of is to be brought forth from the Word dwelling richly in them Col. 3.16 and from being fill'd with the Spirit Eph. 5.19 Now are Unbelievers c. capable of being so qualifi'd in any degree Indeed in their Way of Singing by a compos'd Form there needs no more than the reading or hearing a Psalm or Song read to them and then they are sufficiently furnish'd for it be they never so ignorant profane or unbelieving In answer to which they say they detest such a Singing But why then do they plead for the Singing of such before mention'd who can sing no otherwise but in a carnal formal Manner Can they in truth say they detest that they allow and openly practise and vehemently contend for Secondly These Scriptures if they be as they say to direct the Church in its publick Worship do also plainly exclude the Women from singing in the Church They are expresly forbidden to teach or admonish in the Church but are commanded to be in silence without any exception that they may teach by Singing but not by an ordinary Speaking as we have before declared Thirdly In like manner if it be meant as aforesaid those Psalms and Hymns c. there mention'd are not intended to direct the Churches to sing David's Psalms or any other Psalms recorded in the Scriptures for then certainly our Lord Jesus would have caused them to have been translated into Greek Verse or Meeter for the use of the Churches in those times and as a Pattern for time to come But none ever did or can assert any such thing neither is that Saying of theirs of any weight whereby they would seem to prove that because the word Psalm c. is there mention'd that it must needs be meant of those called the Psalms of David c. because say they God hath given us a Psalm-Book but not a Prayer-Book an Expression which they have borrowed from others in the Scriptures For in that sacred Book there be abundance of the Prayers of holy Men recorded as well as their Songs and especially that our Lord Jesus hath left as a Platform in the manner of a Form of Prayer usually called by the name of the Lord's Prayer Therefore if we may take their Songs and read and sing them in the Church why may we not also take those Prayers at least such as we may think most sutable to our present occasion and read them there for our Prayers in the Church Let them shew if they can why there is not as much reason for the one as for the other Moreover The Book of Psalms as they were sung in the Old-Testament-time for which season they were ordained were a part of the Temple-Worship Now if that be our Rule for Musical singing of them now as it must be if they be those Psalms that be here commanded to be sung Musically as a part of the New-Testament-Church's publick Worship then it must be our Rule in all parts which must be necessarily included in this Counsel if the Meaning of it be as they affirm and so there must be Instruments of Musick with Singers or Quiristers in the performance of it except they can prove that one part is abolished and the other remains For what God hath joined
Ordinance would not be questioned and then without doubt it would have been attended with as plain Directions both as to the matter and manner of its Exercise Obj. Lastly Whereas they say that it is incongruous to say the Hymn may intend a general Rule for giving of Thanks yet to question whether the Hymn be binding to us Answ To which we say it can be no Incongruity to affirm that if by the Hymn be meant a composed Song read and sung by all the Company it is not binding to us it then plainly appears to our Apprehension on the Grounds formerly mention'd to belong to the Passover and not to the Supper But if it mean only a giving of Thanks wherein one is the Mouth of the rest it may be only a general Rule for a Direction for the Churches to follow in all such Cases Finally It appears to be a conclusive Argument to us that the Hymn did not appertain to or that it was no Adjunct to the Lord's Supper because that the Apostle Paul 1 Cor. 11.23 to the 26th â—hen he there declares that what he received of the Lord touching that Administration he delivered to them but makes no mention of the Hymn Obj. To this clear Instance they have this Evasion or rather utter this most false Assertion against the express Word of that Scripture which is that the Apostle leaves out another part of the Solemnity he does not mention say they that our Saviour when he took the Cup gave Thanks as well as he doth not mention the Hymn Answ To which we answer That it is most evident and plain that the Apostle doth mention that Solemnity about the Cup as well as the other It is a wonder to us that they should be so bold as to say he did not For these are the words of that Scripture v. 24. He took the Bread and when he had given Thanks he brake it V. 25. After the same manner also he took the Cup. Now is not this a plain mentioning of giving of Thanks at the taking of the Cup as well as of the Bread in the understanding of the meanest or weakest amongst Men How else could he say in truth After the same manner also he took the Cup That they should dare to assert the contrary notwithstanding such clear Evidence delivered with such Plainness is Matter of great lamentation Obj. And whereas it may be objected That praising of God is not mention'd in that place no more than singing therefore neither is praising of God there required at the Conclusion of that Ordinance Answ We answer That every Mercy received by us from God implyeth a Thankfulness to him as our Duty we owe to him from whom we have received it Therefore the Apostle Paul tells us 1 Tim. 4.4 That every Creature of God is good if it be received with Thanksgiving And we are commanded in every thing to give Thanks Thereforâ— the greater the Mercy is that we receive from God the more inlarged ought our Hearts to be in Praise and Thanksgiving to God from whom we do receive it Neither doth this imply as they cavil that then it is left to our Wisdom to teach us in that matter since we are directed by the Wisdom of God what to do in all such cases especially when he is pleased to afford to us or to priviledg us with such choice and singular Mercies Having thus we hope plainly made manifest how little that Hymning of our blessed Saviour with his Disciples either affirms or confirms their popular way of Singing we shall now as the Lord shall enable us examine that other Text of Scripture which is quoted as a Precedent for their Practice which is Acts 16.25 The Text saith Paul and Silas at Midnight pray'd and sung Praises to God and the Prisoners heard them To which we say 1. That we may take their Praying and Praising to be one intire solemn Act though two parts of it be severally noted neither is there any Inconvenience in so understanding it which seems the more likely for the Reasons mention'd in the first Enquiry Nor doth the Greek word translated sung Praises restrain us from such an Apprehension but rather confirm it 2. Suppose their singing of Praises were with a melodious Voice how doth it appear that they sung in Consort lifting up their Voices together We may as well from the Text suppose they pray'd in Consort with their Voices For the Scripture implies that the Prisoners heard both their Prayers and Praises What they answer to this is that it is the common Voice of Mankind that many be said to pray together when one is their Mouth but they cannot be said to sing Praises together unless they lift up their Voices in Consort which is still to beg the Question and to bring nothing for proof but the common Vogue or Custom which is most commonly greatly differing from the Language and Custom of the holy Spirit declared in the New Testament 3. But suppose they did then express the Joy of their Hearts by a melodious singing in Consort together what is that to the purpose to prove a stated Gospel-Ordinance a standing Institution of solemn Worship in the New-Testament-Church The use of civil or devout Singing is not denied either single or in consort to Persons in their private Conversation as we said before either to refresh the tired Spirits of those who think themselves refresh'd thereby or to express their inward Joy who think it a proper Expedient And the more religiously it is performed the better it is But if any Person shall from thence presume to bring it into the Church without a Divine Warrant they may be found intruding Transgressors in the Day of the Lord. Thus having we hope evidently discovered the Weakness of the Foundation upon which they build their Practice of common and popular Singing and answered their chief Objections which they have made against what was presented in that Epistle which they pretend soberly to answer we shall only add some few Remarks upon some Passages in that Book of theirs Pag. 42. They ask this Question Why we do not answer what renowned Mr. Cotton Dr. Roberts Mr. Sydenham Mr. Caryl Mr. Wells Mr. Jesse Mâ— Knowles Mr. Keach Dr. Wright Mr. Whinnel aâ—â— Mr. Ford have said on this Subject To which we answer That we desire to satisfy our selves in the discharge of our Consciences in what we are convinced to be our Duty and altho we own most of them in their Catalogue to be Men of renown both for Parts and Godliness yet what they write upon that Subject doth no more satisfy us than what they write for the proof 〈◊〉 Infant-Baptism doth satisfy them that ask thâ—â— Question of us And what they have writ in answer to them doth as little satisfy them as if they had not writ at all Further We do not question but in answering Mr. Keach in this Treatise we have spoken to the chief of their Arguments
Grace farther delivered from it than many others and therefore their turning back will be the more grievous and provoking to the Spirit of the Lord though our gracious Lord is pleased to deal very gently with his People in all their Weaknesses or Mistakes while a perverse Spirit is not found among them Wherefore we declare We have no disgust against nor would we maintain any Distance or Difference with those Brethren whose Apprehensions may not be the same with ours in this matter about Singing who carry it not only piously but peaceably in their Stations and among the Churches Some of whose Names are set to the Recommendation of this Book which we in the Substance of it have endeavoured to answer tho without their Knowledg or Consent For we believe they are so sober and righteous that whatever their Opinion might be of the Argument they would never have set their Names to such a universal Appropation without a faithful Witness against those abominable and lamentable extravagant false Accusations Reflections and Slanders contain'd in it As for Mr. Whinnel whose misguided Zeal may have misled him with some Misinformings to reflect upon us without cause as he hath He being a Person of a very courteous and obliging Conversation we hope he will for time to come if not better consider his Arguments for that common set-form Singing which he doth endeavour to promote yet at least forbear such causless Reflections against those that do in Judgment and Conscience dissent from him in that matter As for Mr. Keach who hath been the chief Instrument to raise up this Controversy which may occasion more Contention than Edification in the Baptized Churches we heartily desire he may for time to come labour after the things which make for Peace We know and he himself also how long he hath maintained a Wall of Partition between him and the rest of the Baptized Churches allowing no Church-Communion but such as can agree with him in his Opinion and Practice of Laying on of Hands upon the Members of the Church both Men and Women which Practice we find no where commanded by our Lord Jesus nor his Apostles yet we have not made it a Bone of Contention between him and us neither concerned our selves for many Years to make any publick Contest about it but to say no more of that matter only what relates to the Book it self 1. Whereas in the Title of it it 's recommended by divers Elders and Ministers of Baptized Churches mentioning the Names of several some of them affirm they never set their Hands to it saying they know not how their Hands came there and that the Epistle it self to which their Names are set they never saw until they saw it printed And whereâ—â— in the Title it 's farther said it is recommended by divers Elders and Ministers of the Baptized Churches we know that some of them are not Ministers nor Elders nor so much as Members in Communion with any Baptized Church as we know of 2. He hath very unjustly charged the Churches which were first gathered that they were of Opinion and did unanimously declare that for a Gospel-Minister to have a Yearly Allowance was an Human Invention and Antichristian whereas the contrary to which they have declared in their Confession of Faith printed by them soon after they came together as may more at large be seen in the former part of our Answer and it may farther appear what their Practice was in those Times by a late Printed Book entituled The Life and Death of Mr. Hanserd Knowlls written in his Life-time with his own Hand wherein he hath left this Testimony pag. 23 24. that he was Pastor to a Church in the Year 1645 and he received from the Church always according to their Ability most of the Members being poor What Man fearing God and desiring to preserve the Truth he himself professeth durst affirm so false a thing And what use may be made of it by such as are glad of any Opportunity to speak Evil of the Ways of God we leave to the Consideration of all Men. Finally We earnestly intreat the Baptized Churches their Elders Ministers and Members to consider what hath been said concerning this Question about Singing and that they would not any of them rashly or hastily upon any plausible Pretences be perswaded to set up that Way of set-form Singing which those Churches in times past did on maturâ— Deliberation from the Light afforded reject together with set-form Prayer But the Lord grant that we all may be pressing after more Purity bâ—th in the Form and Spirit of Holy-Worship nâ—t declining to any thing that is not of Divine Insâ—â—tution In the mean time bearing one with another in Love wherein we may be of differing Apâ—rehensions in those or other Matters that are of â— lower Concernment not being desirous of vain â—lory provoking one another studying and earneâ—â—â—y labouring every one of us to maintain Peace aâ—â— Holiness in our Souls in our Families and in thâ— Churches of our Lord Jesus that the God of Love and Peace may be with us We shall conclude with that Word Heb. 1â— 20 Now the God of Peace that brought again from the dead our Lord Jesus that great Shepherd of the Sheep through the Blood of the everlasting Covenant make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight â—hrough Jesus Christ to whom be Glory for ever and ever Amen We subscribe our selves Your Brethren in the Faith and Fellowship of the Gospel William Kiffin George Barrett Robert Steed Edward Man FINIS Errata Pag. 16. l. 11. for we r. some P. 23. l. 16. r. in them do they ADVERTISEMENT THere is now coming forth a Book entituled Truth Soberly Defended in a Serious Reply to Mr. B. Keach's Book called The Breach Repaired in God's Worship or Singing of Psalms Hymns and Spiritual Songs proved to be an Holy Ordinance of Jesus Christ As also a Vindication of a Book entituled Prelimited Forms of Praising God vocally sung by all the Church together proved to be no Gospel Ordinance With a Postscript in Answer farther to a Book entitled Folly Detected Published by M. Joseph Wright And 〈◊〉 a Paper called an Appendix or a brief Answer to Mr. Marlow Notion of the Essence of Singing by T.W. And to a Paper called an Answer to a brief Discourse concerning â—â—nging by H. K. Whereunto is added a brief Narative of the â—ise Occasion and Management of the present Controversy of â—â—nging between I. M. and Mr. B. K. with some Reflections on Book called Truth Vindicated or Mr. Keach's Sober Appeal ansâ—red Wherein also his Abuses c. are detected under the â—nds of several worthy Pastors of Churches By Isaac Marlow Price bound together 1 s. There is also published a Book â—itled A Treatise of the Holy Yrin-unity in two Parts The first â—â—serteth the Deity of Jesus Christ and the Holy Spirit in the â—â—ty of Essence with God the Father The second in defence the former answereth the chiefest Objections made against 〈◊〉 Doctrine By Isaac Marlow Price bound 10 d.