But you 't is like foresaw some great Advantage by your Essay in that you find some of your People so hardened and prejudiced against Singing the Praises of God that they will not be at the charge to buy those Books nor trouble themselves to read them and you giving yours away we see we must do the like if we would leave them without excuse here and in the great Day There is one thing that we cannot pass by without Lamentation viz. in that you were not satisfied to preach down in your Congregation what your Reverend Brother Mr. Knowâ—es your Fellow Elder who is as we may say the Father of the Church had preached up but now writ-against him also One would have thought Modesty and Respect to his great Age Learning and Sincerity and to prevent reproach might have stopped your Pen and unadvised attempt Is it not sad to see that one Elder in such a Cause and Spirit shoald appear in print against another Are these things lovely or of good report could you have found no other way to have put an end to the controversie amongst your own People since you pretend only to be concerned for the Members of your own Congregation There are some who also have too much conntenanced Divisions in Churches upon the account of Singing the praises of God we shall be glad if you can clear your self in that matter And the more inexcuseable they seem to be since to their Knowledge the Assembly of the Elders Ministers and Messengers of our Churches declared their utter dislike of any Breach or Division in the Churches upon the account of the practice or non-practice of Singing of Psalms as 't is now and and hath in every Age been performed and also gave Advice to the contrary Moreover your Epistle is dispersed abroad and many of them given away in divers Churches in the City and amongst others in the Countrey But to proceed thô your Epistle hath nothing contained in it but what hath been effectually answered yet we think it not convenient to let any thing come out designed to obstruct or hinder the practice of this great and Sacred Duty without an Answer we shall therefore examine each part and paragraph thereof and give you a Sober Reply that so all stumbling-blocks may be removed out of the way of Gods People and those Churches cleared from the charge of humane Innovations c. who are in the practice of it First of all For your great care for the Souls of your People no Body can blame you But in Page 1. to suggest that Satan may beguile them by their adhering to this Ordinance of Singing Psalms in God's publick Worship shews you are of a bitter Spirit and very censorious It was not Satan but Jesus Christ in your Reverend Brother who strove to promote that Truth of his in his own and other Churches of the Saints had you mentioned any other thing you call an Error which your Members c. were in danger to be beguiled with This should have been pass'd by But to put us out of doubt what your meaning is you in page 3. seem to bewail those dear Churches Satan hath hereby beguiled already 2. In the second place we will come to consider of the great Question which you say is raised among the Baptized Churches c. Which is say you whether the common way of Singing by a set and stinted Form with a whole Congregation every one together without exception lifting up their Voices be an Ordinance of our Lord Jesus or whether it ought not to be exploded as an invention of Men being of the same quality if not worse than common stinted set Forms of Prayer Thô you state not the question fairly yet we Reply We are glad the proper question is raised among the Baptized Churches and the practice of it too in near thirty of them divers others also having to the praise of God and Joy of our Souls lately receiv'd it and have got and are endeavouring to get into the practice thereof Nor will the hard Names you give it hinder the general reception of it unless you had any hard Arguments to bring against it which we see you have not found as yet and we are sure never will for 't is in vain to strive against the stream of Sacred Truth of singing the praises of God too Common way of Singing c. 'T is a good word if well intended We read of common Salvation common Faith c. Our way of Preaching is never the worse because 't is the common way that other Churches have among them and is used by other Ministers nor no more is our way of Singing 2. It may be called common because used before the Law under the Law and under the Gospel Dispensation in the Churches of Christ in the purest Times 3. Let it also go for the common way of Singing as that which is owned and vvitnessed to by Gods Word and his faithful People in opposition to some unknovvn unheard of and secret vvay vvhich you suggest vvhich no body understands for singing of Psalms You say is an Ordinance it may be nay should be practised in a Gospel Church page 4. But hovv it ought to be done no Body can understand by your Epistle the way you hint at is hidden some mode or manner it is you would have but 't is a secret not yet revealed 't is a hard case you should suggest that a Gospel Ordinance enjoyned on the Churches should lie so dark and obscure in Christs New Testament that no Body should be able to understand what the matter is which should be sung nor who the Persons are that should sing and yet the Holy Ghost calls them Psalms Hymns and Spiritual Songs a set stinted Form Reply A set stinted Form we affirm positively in the fear of God is laid down both in Col. 3.16 and Eph. 5.19 A Psalm cannot be a Psalm nor a Hymn an Hymn nor a Spiritual Song a Song without a set stinted Form it can't be without so many distinct set or stinted words Syllables and Lines You may as well say a Chapter is not a set stinted Form as once to suggest the scripture-Scripture-Psalms Hymns and Spiritual Songs which the Holy Ghost enjoyns the Churches to sing are not set and stinted Forms or to suppose because set and stinted Forms they are to be exploded as an invention of men Pray Brother how came Scripture Psalms Hymns and Spiritual Songs which in the Original are in Metre to be the Inventions of carnal men Had carnal men a hand in compiling the Sacred Bible and enjoyning Gospel Precepts and how came a set stinted Form of Psalms Hymns c. contained and plainly laid down in Gods Word to be as bad or worse than a set and stinted Form of humane composed and imposed Prayers when humane inventions are as good as Divine and Sacred Institutions we will be of your mind and then we will say you spoke
special Psalm to bring forth others you foresee cannot sing with you but the same Psalm you must read or pronounce to them and so it would be a stinted Form to others as well as Scripture-psalms are so Brother how could all the Congregation of Israel Sing with Moses if he did not or some others read or pronounce each line to them 4. But why do you say so to sing doth not appear to be the Mind and Will of God you proceed and say 1. Because he never appointed or commanded that one person should write or indite a Prayer or Song for another nor did he promise a Blessing to them in their so doing in his New Testament Reply God hath appointed and commanded his people to sing Psalms Hymns or Spiritual Songs which are left on record in the Scripture as to the matter of them and he has as much appointed one person to set them in order to be sung as he hath appointed or commanded any person to indite a Sermon to preach it 2. In vain is all you speak about writing or inditing prayers for another for God himself hath made appointed and given us a book of Psalms but no such Common-prayer-book Had the Holy Ghost compiled a Form of Prayers as he hath a Form of Psalms and commanded us so to pray as he hath enjoyned us so to sing must we have rejected them Singing of Psalms is of Divine Authority say you what you please if our Bible be of Divine Authority But Secondly You say such singing doth not appear to be the Will of God because the Lord hath expresly declared that this Religious Singing-ought to proceed from the Word dwelling richly in them Col. 3.16 And being filled with the Spirit Eph. 5.18 Now say you if they may or ought to sing by a set stinted composed form that is before them it is then but reading or hearing of a Psalm or a Song read to them and then they are sufficiently furnished for this solemn work thô they are never so empty of the Word of Truth or destitute of the Spirit or indeed grosly ignorant which is in downright terms to contradict the Counsel and Command of the Soveraign Lord c. 1 Reply 'T is well you do acknowledge there is a religious singing But Brother who of us plead for such a carnal empty sort of Singing as you speak of Do we in order to a Religlous Singing say there needs no more but the knowledge of the matter to be sung viz. the Psalm to be read to us we say all that sing ought to sing with the Spirit and with Grace in their Hearts So that here you beat the Air for we detest such a Singing which you mention 2. As touching the Word of Christ dwelling richly in us to which you might have added in all wisdom in those who sing Spiritually 't is absolutely necessary But pray remember 't is the Word of Christ we have upon record 't is not some new inspired matter immediately given in nor doth singing require more of that Soul-enriching indwelling Word of Christ than in Preaching Prayer Meditation c. the Word of Christ ought to dwell in us richly in all wisdom as Dr. Wright shews that so we may know when and how to pray when and what to preach when and how to hear when and how to read when and how to meditate and when and how Spiritually to sing Davids Psalms or other Scripture Hymns and Spiritual Songs Many excellent Duties as he shews p. 63. may be spoiled in the observation of them there may be a praying which is sin reading and not consider hearing a favour of death partaking of the Lords Supper to Judgment giving all to the poor and profit nothing and a singing of Gods praises and soon forget his works or without Grace in the Heart or be ignorant of the Soul-enriching Word and destitute of the Spirit Therefore as Singing so all other Duties ought to be performed in the Spirit and with Understanding and Grace in the Heart to the Lord and to a right singing of Scripture-psalms c. 't is needful the Word of Christ dwell in us richly in all wisdom not as touching the bringing forth of a Psalm as to the matter of it so much as to a Spiritual singing of that Psalm with Grace Wisdom and Divine Influences Singing Psalms saith he is to be reverently performed for God's Glory and Honour and not for the pleasing our selves So that one must suit his inward Thoughts to the matter if it be of praise to God our Hearts must be elevated and chearful if in the Psalm or Hymn Petitions be contained fervent if threatning great awe of God if deliverance raised hope if Judgment fear if Duty holy purpose to obey if Promises to believe if Prophecy expectation Thus the Word in all wisdom should dwell in us that so we may know how to sing to the Glory of God and our own Instruction Comfort and Consolation as in other Duties Some have lately told you that the Word of Christ is to be in us richly as well to help us to compile a Scripture Hymn as to compile a Scripture Sermon but we conclude it ought to dwell in all richly as in one not so much as we said afore to bring forth a Psalm as to a right Spiritual singing of Psalms Hymns and Divine Songs 'T is a great mistake to suppose the Spirit ought so to dwell richly in us as immediately to inspire us to bring forth a Psalm both Matter Manner and Tune in an extraordinary sort 1. Because we are exhorted to let it dwell in us richly 't is press'd upon the Saints in general as their Duty so to be filled with it special Gifts were only given to some and not taught as a Duty to be attained by all but as a promise given to some in particular as the Spirit distributed to every man that had them as he pleased 2. Nor can it be proved the matter of the Psalm spoken of in 1 Cor. 14. was immediateiy given when they were met together But they had a Doctrine had a Psalm c. when first they came together 1 Cor. 14.26 How is it brethren when you come together every one of you hath a Psalm hath a Doctrine c. they were not to wait for them but had them ready so that the Church was not at uncertainty about them which might be a Psalm of David we reading of no other so called and they might bring it forth in some extraordinary manner and may be in an unknown Tongue which they were not permitted to do unless there was an Interpreter that so others might joyn with him that had it For that word When I pray I will pray with the Spirit and with the Understanding also doth not mean only when he was alone but when in the Church that others might pray with him and so he would when he sung Sing with the Spirit and with the understanding
also not only when alone but also in the Church that others might sing with him And since we never read of any one Mans singing alone in any Church-Assembly we do affirm such a practice would be a meer Humane Innovation and to be abominated Thirdly You say If singing be principally intended for a solemn praising of God which praising is the highest service we can perform to him it most naturally and directly tending to the honour of his Glorious Name If then say you a composed posed stinted Form of anothers making may be used in Singing why may it not much more be used in Prayer which is in comparison a lower sort of Worship 1 Reply We say a stinted form of Psalms Hymns and Spiritual Songs are left in Gods Words as composed by the Spirit which the Churches are required and exhorted to sing of which Dr. Wright tells you in his Treatise there are about twelve in singing still if that will do in the New Testament pag. 15. besides a multitude in the Old Testament as proper to be sung as they and are in the Original in Metre too Had there been such stinted Forms of prayer left in Gods Word as composed by the Spirit and we enjoyned so to pray what objection could have been against the using of them we know not 2. You would have a Psalm given by immediate Inspiration and so sung by a special Gift or you would have none at all we know none of your mind and of the Mind of your party except those called the sweet Singers of Israel But we positively deny there were ever any such Psalms brought into the Churches of Christ and do require you to give us but one example of such a bringing forth of a Psalm viz. the matter manner and Tune and all by immediate Inspiration or special gift and sung by one Man alone for we have shewed that 1 Cor. 14. proves no such thing Also we would know if there should be such Psalms given now or hereafter as you hint there were in the Apostolical Church whether such Psalms would not be of equal Authority to Canonical Scripture also were there such Psalms then given how comes it to pass we have them not left in Gods Word seeing we have others left on record 3. But could you prove some did bring forth such Psalms by a special Gift in the Gospel day what would that signisie since it would follow and could not be denyed but they brought forth their Doctrines c. also by the same miraculous and extraordinary Spirit and we must no more attempt to preach without such an extraordinary Gift than not to sing Psalms without the said extraordinary and special Gift but must throw off all Ordinances till those Gifts return if what you say be true 4. Why do you say Prayer is a lower sort of worship than Singing we utterly deny it What Duty is more sublime of sacred than right Spiritual prayer But tho' prayer be so great a Duty and we have no stinted Forms left for it yet in singing which is also a great Gospel Duty we have a stinted Form mentioned A psalm can't be a psalm as we told you once already without a set and stinted Form all also may pray together without a stinted Form but all cannot sing together without they know the set Psalm Hymn and Spiritual Song So that from the Nature of Singing or how it differs from prayer we argue there is a necessity of the one and not of the other Could the Disciples have sung that Hymn with Christ unless the matter sung were spoken out or pronounced to them Therefore tho' we condemn as well as you the composing using and imposing set Forms of Prayer yet we shew and prove that set Forms of Singing Davids Psalms and other Scripture Hymns composed by the Holy Spirit are of Divine Institution and hereby we do not contradict our Testimony against the former sort of Will-worship page 8. of your Epistle And from hence in opposition to what you there say we affirm this Argument of yours carries no weight nor demonstration in it at all against that you call the common way of Singing Nor do we give up the Cause in the least for which we have suffered in testifying against a Form of humane Antichristian or Popish prayers Nor is our alledging against you that liberty which you may and many pious Ministers do take in composing a set and stinted form of preaching without force of argument for we affirm and will God assisting maintain it there is to every degree as much ground for others to object against setting by careful study as the Spirit shall enable us a set Form of a Sermon to be preached as there is for you to condemn the composing or setting in order by the help of the Spirit a Scripture-psalm Hymn or Spiritual Song to be sung To say Preachers do not confine themselves to that set Form they have studied we say is not true of many of them tho' may be you do not so confine your self and will you affirm they that do so do not preach Spiritually but by a humane stinted form we must assure you should you so speak it will beget another controversie as hot as this and what will the effects of your Essay be think you in the end should you thus proceed is the Sermon Humane if every word be pre meditated that he afterwards delivers And may not a Minister preach over again the same Sermon verbatim to another Congregation and be justified See that place Acts 13.42 The true state of the Case depending is this viz. preaching is Gods Ordinance but no particular set stinted Form or method of preaching is laid down in the Gospel Therefore let us not condemn one another but leave each man to his liberty so be he preaches and the like also in singing provided singing be not wholly omitted from such groundless pretences or a practice brought in the room of it that never was used in Gods Church None sound in the Faith pretend to preach by immediate Inspiration or by an extraordinary Gift but by the ordinary Gifts by studying the Mediate written word and the Spirit may help us to study and pre-meditate every word we intend to speak and yet our preaching may be Spiritual and be as successful as if we studied not but speak only what comes into our Minds when we deliver it nay and how unprofitable and confused generally such Mens preaching is all Men know who preach extemporally so Singing is Gods Ordinance but none who are sound in the Faith pretend to sing Psalms by immediate Inspiration nor is there any more ground to wait for a special gift to sing than to preach and how confused such extemporary Singing might be all may foresee 'T is easie to pretend to a Gift and so deceive the people as some do who pretend they preach by immediate Inspiration And unless the person can work Miracles to prove he
sings by an immediate Spirit or a special Gift who would believe him nay and there is more ground for a set stinted Form of singing than of preaching because the scripture-Scripture-psalms Hymns and Spiritual Songs are left in Gods Word as set and stinted pre-composed Forms and cannot be without such Forms 't is a small variation to put the Scripture-Psalm c. into English Metre without which they could not be melodiously sung according to the Precept and the proper Nature of Singing it seems to us that you would have such a sort of singing as the Quakers have of preaching Suppose a Controversie should arise amongst Gods people from what you say against singing and some should say there is no ground for a set and stinted Form of preaching but say preaching must be performed from a special immediate or extraordinary Gift as in the Apostles time and so from thence will preach no more they doubtless would have as much ground so to do as you have to cast off or oppose all singing of Psalms from the fame foot of an account and pretend to wait for the return of those Gifts that were in the Gospel Church Fourthly You say you shall speak somewhat to those Scriptures in the New Testament which are alledged for this common singing the first is that in Matth. 26.30 Mark 14.26 where it is said they sung an Hymn that is Christ and his Disciples after they had broke Bread in Greek they having hymned from hymneo These Scriptures being the chief you say by the mistaken apprehension of which this common singing is usher'd in and steals into the Churches you tell us you shall be the more large in speaking to them Reply 'T is your mistake the chief Scriptures we alledge for the Church to sing together are those in Eph. 5. Col. 3. which enjoyns singing they are clear precepts these are 't is true the chief that are alledged for singing after the Lords Supper Also singing is no othewise ushered into the Churches than Believers Baptism was Nor doth it steal in but comes in lawfully by the Authority both of Precept and Example however we will examine your Answers to these Texts First It is to be considered say you that several Learned Expositors do assert That this Hymn did belong to the Passeover and not to the Supper the Lords Supper being instituted before the whole Solemnity of the Passeover was finished with the Bread and Wine that was appointed for it which being finished they concluded with an Hymn as the Jews were wont to do at such seasons If it then did appertain to the Passeover it was done away with it p. 9. Reply Why did you not recite those Learned Expositors you mention for thô we know and grant some learned Expositors do affirm That the Jews ended their Passover by singing a Psalm yet they cannot prove what they say Also we know none who say this Hymn which our Saviour and his Disciples sung did appertain to the Passeover nor do any Learned Expositors assert one single person alone ever sung after the Lords Supper 2. Here first of all you seem to confound the Passeover and the Sacred Ordinance of the Lords Supper together intimating the Passeover was not finished till after the Supper was celebrated which is enough to cause some weak Christians to question whether there be such an entire Gospel Ordinance as 〈◊〉 Lords Supper or no or if there be whether we ought not before to eat a Lamb or Legs of Mutton â—s some do 3. But do not mistake your self 't is positively said â—hat after Christ took the Bread and gave thanks c. and â—ave it to his Disciples and said eat this is my Body and took â—he Cup and gave thanks and said drink ye all of it for â—his is my Blood of the New Testament c. They sung â—n Hymn the singing of this Hymn was the veâ—y last thing they did before they went out into the Mount of Olives Mat. 26.26 27 28 29 30. your â—â—rst Answer is but to blot paper or rather to cloud â—he matter for did this Hymn appertain to the â—asseover then here is no mention made of Christs â—raising God any ways at all after the celebration of the Ordinance of the Supper Secondly But suppose say you it did belong to the Lords Supper yet that expression They sung c. doth not prove that they lifted up their Voices together but â—ather that there was such a consent or harmony in their Hearts that it was as much the action of them all as if they had spoken together So we read Acts 4.24 it is expressed that they lifted up their Voices together with one accord and said c. Doth any person understand that they spake those words every one of them with an audible Voice together surely no but that there was such a Harmony of their Hearts in that prayer that it was as much to be reputed every ones prayer as if they had each one spoken it with their mouths 1 Reply Brother you forget 't is read they hymned from the Greek word hymneo pray where do you read where t is said any prayed or praised God only in prayer they hymned Or secondly Where do you read when many lifted up their Voice and hymned or sung but only one sung and the other only consented or harmonied in their Hearts and sung not Many as our Brethren and others shew you may be said to pray together thô but one is the mouth but many cannot be said to sing together by consenting or liking or joyning in their Hearts with what is sung when but only one person indeed dosing no more than many may be said to preach â—â— gether by consenting or joyning in their Heaâ—â— with what one Man preaches there is such a nâ—â—â—ral difference between singing preaching and prâ—â—ing 2. Why do you not answer what Renowned Mâ— Cotton Dr. Roberts Mr. Sidenham Mr. Caryl Mr. Weâ—â— Mr. Jesse Mr. Knowles Mr. Keach Dr. Wright Mr. Whinnel Mr. Ford c. have said in full confutatiâ—â— of this mistake of yours There is no proper Heaâ—â— singing nor Heart-preaching tho' there is propâ—â— mental or Heart-praying Singing is only an act â—â— the Voice and so understood by all Mankind and 〈◊〉 a lye to say all sung if but one only sung but 〈◊〉 it is not to say all prayed when only one was 〈◊〉 mouth Unless you had answered what those 〈◊〉 thy persons have said in vain is all you say upon 〈◊〉 account and as touching that Text Acts 4.24 you 〈◊〉 not ignorant we suppose that some do affirm and 〈◊〉 not without great probability that they lifted up thâ—â—â— Voices in singing part of the second Psalm all knâ—â— there is a saying or speaking in singing And 〈◊〉 they had prayed the house was shaken verse 31. So 〈◊〉 they might as far as you know first lift up their Vâ—â—ces together in singing the second Psalm and afterwards end in prayer 2. Others
directed unto is when a person is merry or comfortable which certainly is to be suitable to his praying when afflicted and sorrowful which is not by reading a prayer of anothers composing but by pouring out his Soul in earnest Requests to God as he shall be assisted by the Holy Spirit In like manner the Singing here intended is not the reading and tuning of a Psalm out of a Book or writing of anothers composing but his solemn expressing the praise of God and his joyful thanks to God as the Holy Spirit doth assist him with a tuneable Voice or otherwise shall Prayer be with the Spirit and singing praises which is the highest worship be by a form Surely say you we are otherwise directed by the Word of God 1 Cor. 14.15 And we are counsell'd to labour to be filled with the Spirit if we will speak to our selves in Psalms and Hymns Eph. 5.19 which if it may be performed by reading and tuning a Psalm or Song indited for us may it not be by a person in a carâ—â—â— as much as by one in a Spiritual state and frame This Singing say you that a Christian in his chearfulness is directed unto we humbly conceive is explained Eph. 5.4 Neither foolish talking nor jesting which are not convenient but rather giving of thanks Where Believers are directed how to improve their merry and chearful seasons first negatively not as the World commonly doth in foolish talking and jesting to stir up laughter and vain mirth by Secondly positively to recreate their Spirits by getting up and holding forth their joy and comfort in praising and blessing the Name of the Lord as he shall graciously enable them whether with Metre Tunes or otherwise 3 Reply That a person should sing when in a joyful frame by influence or help of the Spirit we deny not as a person afflicted is so to pray and not by reading of a prayer yet singing of Psalms is one thing and prayer another may not a Man spiritually sing one of Davids Psalms or other Scripture-Hymns or Sacred Songs because he did not compose it himself Do you suppose that every Man and woman in those Times had that special Gift to bring forth a Psalm for 't is evident every Man and Woman some time or another may be merry or joyful in the Lord and then they lie without exception under the same obligation to sing Psalms You it seems admit of Singing with a tuneable Voice Nor indeed is there any other singing known to Mankind Now if every Man has not the special Gift to bring forth a Psalm both Matter Manner and Tune c. by an immediate help of the Spirit we find you suppose they cannot sing Psalms according to this Precept nor must they sing any Psalms but of their own enditing Doubtless the weakest person that had no special Gift If merry in the Lord is bound and obliged to sing Psalms as well as any other therefore singing was not tyed up to persons who had a special Gift so to sing Besides the Psalms are contained in the Holy Scripture which we are to sing the matter being already composed by the Spirit therefore praying and singing greatly differ thô both are to be performed by the assistance of the Spirit Brother there is a Book of Psalms left for us in Gods Word to sing by but no Book of Prayers is there left for us to pray by therefore you say nothing Nor is that doubtless true which you conceive from Eph. 5.4 i.e. that the Apostle there gives directions about singing but rather 't is about speaking viz. that we should not in our common discourse c. use foolish talking nor jesting but that God should be always in our Minds and we ready always to give thanks to him For as Men are subject to sing foolish Songs when merry which the Apostle James implicitely reproves and gives directions then to sing Psalms so they are as ready to use jestings and foolish talkings especlally at Feasts which are not convenient Therefore St. Paul gives directions to avoid them and to give thanks to God for all we have and demean our selves with gravity and an Holy and Heavenly Spirit 5. Now we come to the fifth and last thing you insist upon viz. you say you shall speak a little to the last particular you mentioned which is this viz. But it may be said is there no way to revive that Ordinance of Singing or bringing forth a Psalm in the Church as it was in the primitive times or as we have it recorded 1 Cor. 14.26 First You say the Church hath that which is chiefly intended by it in their solemn giving of Thanks and praising of God together as they have continual occasion and opportunity for it Reply Why do you say the Church hath that which was chiefly intended if the Church hath not the Ordinance or thing it self is not this like what some say of Sprinkling viz. Thô Baptism was performed by dipping or applying the subject to the Water in the primitive times and we use sprinkling say they yet we have that which was chiefly intended by it for we use water and apply it to the Subject and sprinkling with the Blood of Christ is mentioned as well as washing in his Blood and we use the Name of the Father Son and Holy Ghost when we do it c. What is it your Church hath Why you praise God together and so you ought aad may every hour and yet have none of this Ordinance because praising of God in prayer is not singing of his praises thô praising of God be the chief thing intended yet t is no other than a musical or melodious singing of his praises which if you do not so you have not the chief thing intended Why should God enjoyn his people to sing his praise if to praise him in prayer without singing was sufficient is not this to exalt your Wisdom above the Wisdom of God or to make void a Gospel precept by your Tradition read that in Matthew 2. It may be confidently expected say you that if the Lords people did more earnestly pray and wait for a more plentiful pouring forth of the Holy Spirit there might be more assistance afforded for enditing and uttering a Psalm or Spiritual Song according to the primitive pattern 1 Reply If you have that which was chiefly intended by singing what need is there to expect any more of the Spirit to be performed to endite a Psalm or to pray for such pourings forth of the Spirit to that end thô we all have cause to pray for more of the Holy Spirit to be poured forth yet not to revive the practice of any Gospel Ordinance which we see plainly the Churches were enjoyned to perform for if we want it to revive one Duty we want it to revive all 2. Prayer is an Ordinance Preaching is an Ordinance Baptism and the Lords Supper are Ordinances and you are found in the discharge of all
conclude they all in a miraculous maâ—ner lifted up their Voices together in prayer all saying the same words others that they all said Amâ—â— at the close 3. We have shewed all may be said to pray toâ—â—ther when but one is the mouth by joyning in thoâ—â— petitions in their Hearts But so it is not in singing proper singing being an act of the Voice none câ—â— be said to sing unless their Voices are heard so thâ—â— this Text helps you not How often do a multituâ—â— hear one Person sing some affecting Song with which they are raised in their Spirits and seem to eat everâ— word now because this is so can they be all said to sing â—â—at Song You must say it if what you speak is true â—â—d how ridiculous that is we will leave all to judge Thirdly Neither doth it say you appear that they 〈◊〉 sung every one with their Voices together because it 〈◊〉 said vers 26. thô he blessed the Bread which was the â—â—lemn Speech of one it 's said They sung c. which should â—â—em to imply as if they did speak together in singing but â—y you it doth not appear by that expression because our â—ord Jesus it is most likely in his Institution of that Orâ—inance might or did give thanks and bless in the sinâ—ular number as speaking only by himself he being appointed â—nd anointed in a peculiar manner to bless his people and â—â—s Ordinance which he had instituted for this we find 〈◊〉 usually did before others on several occasions Mat. 11.25 â—ohn 11.41 Joh. 17. But say you at the conclusion of â—â—at Ordinance his Disciples being refresh'd with that Heavenly Banquet their praises and thanks to God for his â—reat love then manifested to them might be expressed in â—he plural number as that it might be manifest that they all with united Hearts joyned in praising of God as if it had â—een spoken by every one of them according to the fore-cited â—cripture Acts 4.24 1 Reply You say it doth not appear that they sung every one with their Voices together c. shew as there is any true or proper singing without the Voice and we will give you the Cause we say there â—s none 2. For you to intimate that the Disciples did not â—oyn in their Hearts with our Lord Jesus when he gave thanks or blessed the Bread and the Cup may â—ead our people to err in Judgment and be dangerous in making weak Christians since it comes out of a Pastors mouth to think that in the Blessing of those Elements there is something more contained than all good Protestants affirm because the Disciples were not admitted to joyn with their Masster in that service thô Apostles who were to administer it afterwards themselves 3. It also would follow sith that action of 〈◊〉 Lord Jesus is to be our Rule whether an ordinâ—â—â— Minister may be allowed to give thanks over 〈◊〉 Bread and so over the Cup or not or if he may 〈◊〉 that the Members of the Church may well concluâ—â— they are not ought not to be allowed to joyn wiâ—â— him for otherwise that is no perfect pattern for 〈◊〉 to celebrate the Lords Supper Nor do those Scriptures you cite stand you in any stead Doth it folloâ— because a Minister sometimes prays alone that theâ—â—fore when he is engaged in prayer in a publick Oâ—â—inance with the Church he must pray in the sinâ—â—lar number 't is not said he took Bread and said 〈◊〉 thank thee or Father I pray thee bless this Bread 〈◊〉 all know when there are forty at Supper and 〈◊〉 gives thanks and they all joyn with him yet 't is 〈◊〉 he that speaks the words gives thanks 4. What reason do you give why the Discipâ—â— should be alllowed to joyn with their Master at 〈◊〉 Conclusion and not at the first giving of thanks 〈◊〉 one you beg the cause instead of arguing but we â—â—test your supposition and see you are hard put 〈◊〉 to evade the Truth of God and suggest that which 〈◊〉 most unlikely and dangerous to affirm 5. You would have the last to be no more thaâ— simple praising of God and yet 't is said they sung 〈◊〉 Hymn hard case Who shall the unlearned believâ— Mr. Steed or our Learned Translators and a greâ—â— body of Learned and pious Men who well understooâ— the Greek Tongue Austin on Psalm 52. we find speaâ—ing thus viz. Hymni sunt laudes Dei cum cantico 〈◊〉 si sit laus non sit dei non est Hymnus si sit laus 〈◊〉 Dei laus non cantetur non est Hymnus oportet ergo â—â— si sit hymnus habeat haec tria laudem Dei cantiâ— That is Hymns are the praises of God with a Song 〈◊〉 it be praise and not the praise of God it is not 〈◊〉 Hymn if it be the praise of God and not with 〈◊〉 Song neither is it a Hymn which must have theâ—â— three in it viz. praise the praising of God and thaâ— with a Song or in singing The very same saith Learned Dr. Duveil on Acts 16.25 Hymns saith he are Songs which contain the praise of God if it be praise and not of God it is not a Hymn if it be praise and of God if it be not sung it is not a Hymn And Mr. Henry Jesse in his Greek Lexicon saith the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing to celebrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hymn or Song Act. 16.25 Mat. 26.30 An Hymn saith he is a Song whereby the praises of God are sung if therefore they hymned all they sung all unless there is a proper singing without the voice Fourthly But suppose they did then sing speaking together which yet there is say you no evidence for as was before mentioned yet we do not find any ground why that example should be obliging now to the Churches for it appears that there were some circumstances in that first institution as there was in the first celebratiion of the Passeover that are not obliging afterwards as the entring upon it after Supper and washing the Disciples feet as is most probable after it Joh. 13.24 So neither doth this kind of Singing appear to be a Duty to be performed as a continuing Ordinance 1 Reply Brother who denies but there was some circumstances in the first Institution that are not obliging yet can you or any wise man think that part of Religious Worship to be a Circumstance for you dare not deny but praising of God in singing or without singing is a great part of Religious Worship therefore no circumstantial matter as that after Supper and in an upper room and in the night c. 2. It may appear to all that the other great part of the Ordinance viz. That of giving of Thanks or blessing of the Bread and Wine is no Rule for us not obliging us according to your Notion since you intimate our Lord Jesus performed
it alone not suffering his Disciples to joyn in their Spirits with him if this is not to curtail the Sacred Ordinance we know nothing 3. Nor if this be granted have you any groâ—â— from what Christ and his Disciples did to pâ—â—â— God at the close of the Ordinance no more than 〈◊〉 have to sing an Hymn Sure our people are will to be misled if they see not your strange mistake to say no worse from the esteem we have of your pâ—â—son and station we desire all that doubt of singâ—â—â— an Hymn well to observe your varying Answers aâ—â— the little of solid argument there is in any one 〈◊〉 them but we will examine your three Reasons wâ—â—â—â— you conclude if they did then sing an Hymn together yet that is not obliging to the Churches 1. Because say you we do not find it recordeâ— in the relation of the celebration of this Ordinanâ—â— by the Churches after the Ascension of our Lord Jesus ' when they were fully settled and established Reply We find no mention of the form or mannâ—â— of the celebration of this Ordinance in any one Church had there been a relation of one Churches manner 〈◊〉 clebration of the Lords Supper and no singing 〈◊〉 the conclusion of it and yet an account of all the â—ther parts your first Reason might seem to have some weight in it but since we have no such instances there â—â— nothing at all in this 2. Because say you when the Apostle Paul give an account of the performance of that Ordinance as he received it from the Lord Jesus he makes 〈◊〉 mention of their singing together at the ending 〈◊〉 it tho' he doth particularly declare the manner 〈◊〉 of it's celebration which certainly would have been had it been a concluding Ordinance continually to be practised as some do affirm it ought to be he doth not indeed make mention of returning thanks at the end of it nor was there any need it should be mentioned because it necessarily and naturally follows that after kindness and Grace received we should return a thankful acknowledgment we being commanded in every thing to give thanks Therefore tho we have no particular Precept or Example for it yet we give thanks at the end of our Meals as well as crave a blessing at the beginning of them as that which naturally follows our being refresh'd by the bounty and blessing of God But for singing together say you it being a more than ordinary circumstance that hath several things appertaining to it had it been intended as a Duty at such a season as there was great reason it should be so no question but it would have been mentioned And without Controversie the solemn giving of thanks after the Supper is the substance of what was intended by the Hymn neither doth the Greek word restrain it to singing but to a general giving of thanks p. 10 11. 1 Reply What you say here must not be admitted by any means nor doth there seem any congruity or Gospel simplicity in your Answer for at the close you clearly grant the Hymn doth intend a general rule for giving of thanks yet at the beginning seem utterly to deny that the Hymn is any ways binding on us or a rule for us And that first because Paul doth not mention it in 1 Cor. 11.23 where he gives an account of the Institution of the Supper 2. We say the Institution is the perfect pattern and Rule for us to follow which that Church and all others the Apostle well knew had the perfect knowledge of And remarkable 't is the Apostle leaves out another part of the Solemnity he does not mention that our Saviour when he took the Cup gave thanks as well as he doth not mention the Hymn Therefore in the celebration of that Ordinance we and all Ministers go to the Institution Mat. 26.26 Jesus took Bread and blessed it c. vers 27. and he took the Cup and gave thanks So that if you administer it according to that in 1 Cor. 11. and not exactly according to the Institution you must leave out giving thanks when you take the Cup which if you did who would break Bread with you because not done according to the pattern 3. Moreover you know in the administration 〈◊〉 Baptism you as well as we go to the words of the Institution and not to the relation of the words mentioned after the Ascension of Christ when personâ— were baptized In the Acts we read of several baptized and not one word expressed of the Name of the Father of the Son and of the Holy Ghost yet were also baptized no doubt 4. The Apostle as you your self take notice doth not mention returning thanks after they had done aâ— well as he speaks not of the Hymn and you suppose them was no need of it as if our wisdom might teach uâ— that since we give thanks after our meals Brother the Ordinance of the Lords Supper is another kind oâ— thing than our common meals we do not give thankâ— when we take the Cup to drink Sir Mans wisdom must make no Supplement to the holy Supper 5. It appears by your arguing against Singing thaâ— in your Conscience praising of God in Prayer is noâ— singing otherwise there is no room for a trial of skiâ—â— to evade it And as to the Greek word we have shewed as our Translators do affirm and other Learned in the Greek Tongue do restrain it to singing c. that 't is not an Hymn if not a Song and sung to the praise of God Do not some of uâ— know what the Greek word imports as well as others and have not our Brethren said enough in their late Treatises upon that account to which you give no Reply Could you produce three able Grecians who render the word otherwise we may bring threescore who contradict them Bezâ— whom few may compare with translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum hymnum cecinissent When they haâ— sung an Hymn Schrevelius and Hill in their Lexicons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Celebro hymnum coeno And is it wisdom in you to give a contrary sence to our faithful and learned Taanslators and do not other ignorant persons betray their great weakness who do confront our last and best Translators fly to an old corrupt Translation in Sion Collegde Moreover if the Greek word doth not restrain it to singing then it follows in your Judgment that simple or bear giving of thanks is not singing by which you give away the Cause and implicitly acknowledge you never sing at all in a proper sence But to proceed If you will not mind the Pattern by the help of God we will There is the like parity of Reason also for singing after that wonderfull manifestation of Gods rich Grace and Bounty as there is for simple praise for never greater cause to be spiritually merry and rejoyce in God than when we receive such a Seal and Token of his Eternal Love and