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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	hymn_n	psalm_n	song_n	3,209	5	9.5347	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

on this Subject he being very dextrous to take Gold or Dross out of other Mens Writings and present them as his own Neither have they any more specious Pillars to uphold this common way of Singing than those that are pleaded for in this Treatise of theirs which we have now answered But Lastly We do much wonder that Mr. Keach and Mr. Whinnel should give themselves the Stile of being renowned they being the Authors of that Book in which they give this Encomium of their being Men of Renown It is but their own Opinion of themselves not it may be of others that know them However Modesty would have caused them if they had exercised any to have forborn to have spread their own Praise But surely Mr. Whinnel and Mr. K. forgot the Wise Man's Sayings Prov. 25.27 For Men to search their own Glory is not Glory And Prov. 27.2 Let another Man praise thee and not thine own Mouth And elsewhere that same Wise Man tells us Some Men are wiser in their own conceit than seven Men that ●●n render a Reason They again enquire how we dare say that Singing of Psalms with Voices is not of Divine Institution In answer to which we ask them again How they dare to say that Singing of Psalms in Meeter with a tunable Voice by the whole Church and a mixt Multitude is of Divine Institution when not one Word of all they have written doth prove it It hath been already granted that Singing of Psalms in the Temple-Worship was of Divine Institution And we acknowledg that all the Songs and Psalms in the Old Testament are the undoubted unerring Word of God and of excellent use to all the Servants of God profitable for Doctrine and Consolation wherein are contained many excellent Experiences of God's gracious dealing with his People and many blessed Promises and Prophecies for the establishment of the Church and Servants of God But we say the Singing of those Psalms as they had respect to the Temple-Worship with their Musical Singing and Instruments with the Persons assigned for that kind of Exercise are all at an end You will find 55 of them directed to the Master of Musick and 15 of them called each a Song of Degrees and most of them directed to the Sons of Korah And by the most Learned and Renowned Men of our Age it is asserted that those Ordinances being ended by the Coming of Christ who was to destroy the City and the Sanctuary and to cause the Sacrifice and Oblation to cease It remains now that the Word of Christ dwell richly in us in all Wisdom and that we be filled with the Spirit speaking to our selves teaching and admonishing one another in Psalms and Hymns and Spiritual Songs c. And if that manner of Worship under the Law is ceased as is affirmed by the Learned and Pious that it is then can it not be in the manner of that Administration in any respect unless you will say that the Type and the Anti-Type are all one But if the Gospel be the Anti-Type of those Types then we must conclude that as they were outward in their Melody and Musick so the Melody now under the Gospel must be inward or spiritual That is the joyful Voice signifying the Melody and Joy of our Hearts to God expressed in Praising and Thanksgiving to God who hath revealed more of his Grace by Jesus Christ That he who is a Spirit may be worshipp'd in Spirit and in Truth As Learned Dr. Owen saith in his Exposition on Heb. 2.13 before cited And whereas they say that they utterly deny that Prayer is a lower sort of Worship than Singing We answer That if they mean Singing in their Sense we agree with them but if in the Sense of the Scripture we do affirm that Praises which are the matter of a Song is a Duty of a higher Nature than Prayer For 1. The praising of God is that Duty which Saints and Angels will be employed in for ever but Prayer ceaseth On this account it is that the Apostle tells us that Charity is the greatest because it always abideth 1 Cor. 13. 2. Praise is giving to God the Glory of his Mercy received but Prayer is the begging from God the Mercies he hath promised and which we stand in need of But we shall not follow them in all their Mistakes and Impertinencies They also tell us they are against the composing ●●sing and imposing set-Forms of Prayer But would they but make known the Reasons why they are against set-Forms of Prayer no doubt but they would have answered themselves in all they could substantially alledg for their set-Form Singing and have saved us the labour But it is a Question whether it be so or no For this we find that those very Arguments those very scornful Reflections that those that are for set-Form Prayer do use against them that are opposite to that formal Will-Worship do these use to them that are against their set-Form Singing or Praising of God As for instance Do the one call in Scorn Praying by a Spiritual Gift ex tempore Praying in a confused Manner so do these to the like purpose spenk of praising or singing Praise to God without a set-Form Pag. 39. In the like manner as the one say If you pray by the Spirit your Prayer would be of equal Authority to Canonical Scripture so do these concerning singing Praise without a set-Form Pag. 36. Do the one say in derision that those that are against set-Form Prayer are Enthusiasts or setters up of Enthusiasm so do these in their pretended sober Reply say against those that deny their set-Form Singing Pag. 57 c. We hear that one whose Heart and Mind we believe as well as Name is to that Book of theirs hath asserted that Enthusiasm came in with the Doctrine of Believers Baptism whereby he would make our Lord Jesus the Author and Promoter of it that Doctrine of Baptism aforesaid being originally from his Command and Practice It were easy to answer to all these Cavils and Scorns cast upon us but we shall forbear at present because we would first know from them seeing they say they are resolved to answer and so to hold on this Controversy what they have to say to wipe off these Slurs cast upon their manner of Praying and yet that they may be deservedly cast upon those that are for praising or singing Praise by the same Spirit assisting in the same manner as he doth in Prayer But by these things the Baptized Churches may behold what that Spirit is that would introduce this common Singing among them that hath been so long rejected by them even the same that hath brought in and maintain'd all that carnal Worship which by the Anti-christian Apostacy hath fill'd the World to this Day And hereby they may see whereto it would lead them even back to lick up the old Vomit which will be the more pernicious to them than others because they have been through

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 ●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 Direction● 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

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

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