Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	worship_n	worship_v	worshipper_n	4,806	4	12.4611	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92933	A Serious answer to a late book stiled, A reply to Mr. Robert Steed's epistle concerning singing wherein the chief scriptures and arguments are examined, and the weakness thereof shewed : together with an answer to the several reflections, and false charges, against both churches and persons, recommended to the elders, ministers, and members of baptized churches.	Kiffin, William, 1616-1701.; Steed, Robert, of Dartmouth.; Barrett, George.; E. M. (Edward Man)	1692 (1692)	Wing S2607; ESTC R42860	36,728	64

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 i● 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

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 ther● 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 com●leat and sufficient for the fitting of his People ●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 Moreove● It is not said that those that uttered those Songs d●● 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

converted by their Musical Singing yet it cannot be a Rule to judg that way of Singing to be an instituted Ordinance of Christ in the Church Some we know have declared they have been converted by the hearing of Common Prayer yet we suppose they will not therefore acknowledg that Common Prayer is an instituted Ordinance of Christ Also some have professed that they have been converted by partaking of the Sacrament in the way of the Nation And thereupon it is not many Years since several Learned Men imployed their Wits in writing large Treatises to prove it to be a converting Ordinanc●● And therefore that all without Exception ought to be admitted to it But we do suppose it is not their Judgment Object They again pretend they do not join w●●● Unbelievers but Unbelievers with them in th●● Work Answ 1. Then by this poor Excuse if Unbelievers will come and partake with them at the Lord's Supper of the Bread and the Wine they may permit them so to do and pretend that they do not join with Unbelievers in that Ordinance but they with them And so quickly bring the World and the Church into One that is Christ and Belial to have Communion together unto which this Practice and the Reason for it have a direct Tendency 2. If they plead for this Practice as lawful as that which is a converting Ordinance as that which is warranted by the Word of God Certainly they do more than permit they do admit and call them to it Object But it is further and earnestly urgeds that it is a natural Duty that all without exception are enjoined to do Answ 1. We grant that Worship was due to God by the Light of Nature And say further that Spiritual Worship was due from Man as his Creature inasmuch as God is a Spirit but the outward Means of that Worship what would be acceptable unto God was not known by the Light of Nature This was only known by positive Institution and depended not on the Law of Creation Adam in Innocency knew that God was to be worshipped yet by Nature he did not know by what outward Acts he was to pay this to his Creator This depended on the Direction of God as the Sovereign Lawgiver should prescribe And therefore we find the positive Institution of the Tree of Knowledg of Good and Evil c. The Pillars upon which the Worship of God stands cannot be known but by Revelation 2. We say that as God alone knows how and by what means himself will be worshipped so it is not in the Power of Men or Angels to prescribe Worship to his Creature and that it is an intrenchment upon his Soveraignty for any so to do Man being to observe whatsoever he and he only hath commanded 3. It is evident that in all the instituted Worship that God hath prescribed it is with all Plainness both in Matter and Manner And that God hath always done even in the first Institution God gave to Adam not to eat of the forbidden Fruit It was with that plainness and clearness that no Objection could be made by him in his disobeying the Command of God Also in all the Tabernacle and Temple-Worship every particular direction thereunto to the very Pin in the Tabernacle was given to them that they might not vary from without Sin And therefore the least Addition or Detraction from it was severely punished by God And now it is much more plain under the Gospel-Administration tho more Spiritual And the Worshippers that are admitted to perform or celebrate it in his Church are required even in the outward part both as to their Qualifications and Exercise to be more Spiritual than under the Law 4. Therefore tho the Obligation to worship is natural and that it is to be performed with the highest Reverence and Affection concreated with Man yet the whole of external Worship is positive and depends upon Institution Nature is silent therein otherwise than as it regulates with respect to Conveniency and Decency in common with other actions in matters of less moment than Worship to wit Marriage and Meats Man was created with an Instinct for Nutrition and Procreation but was directed unto the means and manner of both by Institution So in the present Case that God is to be honoured and praised is an innate Principle but the means how or which way or by whom it is to be manag'd in his Church depends only on his Soveraign Will and Pleasure declared in his Word Which that he will be thus worshipped by a mix'd Multitude lifting up their Voices together in Musical Singing he hath no where declared in his New Testament and therefore the pretence of proving it from its being a natural Worship falls to the ground having not the least weight in it to justify such a Practice Obj. It is further argued by them That Moses and the Children of Israel that were a mix'd Multitude sung by a composed Form therefore we ought to do so now Answ 1. We desire it may be seriously considered that this alledged of the Song of Moses belongs to the Old-Testament-Dispensation unto which we now in Gospel-times are not to have recourse to direct us in the positive Part of Worship we must therein hearken to the Son and not to the Servant We may as well argue as many do from the Children of Israel's with their Off-spring being as the Apostle saith all baptized unto Moses in the Cloud and in the Sea for the Baptism of Infants now and so in like manner from Circumcision as to conclude from their manner of Singing to such a manner now 2. It is plain that it was an extraordinary Song on an extraordinary Occasion that we do not find was enjoined to be sung afterwards in their Tabernacle or Temple-Worship Nor do we find that ever the whole Congregation were afterwards to sing in Consort or with all their Voices together which they cannot deny Therefore if it were not admitted for a constant Practice then nor any such thing commanded by our Lord Jesus since to his Gospel-Churches we may wonder with what shadow of pretence they should alledg it to justify such a kind of Singing now They have only this poor sorry Evasion concerning their not Singing afterwards so in consort together That the Levites the Singers sung together and therefore all may now sing together which is a strange way of fallacious Arguing easily to be seen and exploded by all But consider those Levites or Singers had a positive Direction from the Lord so to do Let them produce such a Command from the Lord Jesus our Lord and Law-giver for his Churches now and the Controversy will be ended 3. If the manner of singing the Song of Moses be a Pattern for us now then must the Women sing by themselves with Musick and Dancing a● they did then Exod. 15.20 There cannot be t●● least reason given but if one be admitted so m●●● the other if it be a directing

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 ●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 Therefor● 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 M● Knowles Mr. Keach Dr. Wright Mr. Whinnel a●● 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 th●● 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