The breach repaired in God's worship, or, Singing of psalms, hymns, and spiritual songs, proved to be an holy ordinance of Jesus Christ with an answer to all objections : as also, an examination of Mr. Isaac Marlow's two papers, one called, A discourse against singing, &c., the other, An appendix : wherein his arguments and cavils are detected and refuted / by Benjamin Keach ...

Singing of Psalms, Hymns, and Spiritual Songs, an Holy Ordinance of Je∣sus Christ.

CHAP. I.

Wherein it is shewed, what Singing is, or what it is to sing, or what the Word doth import.

IT may seem strange to some wise and lear∣ned Men, that I begin here; possibly they will say, there is no need to speak a word about this, for all the World are agreed in the Case; all know what it is to sing, as well as they know what it is to speak. Though this be true, yet I find a necessity to open this Act of the Bodily Organ, as will appear by what follows; for some Men, it seems, are so con∣founded in their Thoughts, that they do not know what Singing is, but think there may be

a Singing without the Tongue, taking the word [Melody in the Heart] to be all the Singing the Holy Ghost exhorts to in the New Testa∣ment; and so would have us believe there is a mental Singing, as well as mental Praying; nay, which is worse, would wholly exclude all other Singing besides that, which is very hard; if they should do so by Prayer, it would strangely amuse all good People, viz. that we must have nothing but Heart-Prayer, without a Voice. Others say, that one Person may be the Mouth in Singing, as well as in Praying; and so a multitude may be said to sing with him, though there is none sings but that single Man, as in Prayer. A third sort there be, I find, who conclude Singing is wholly comprehended in the Ordinance of Prayer, and from hence please themselves that they do sing, when in Prayer they give Thanks to God, or praise God. But very remarkable it is to see how these Men are confounded by this last Assertion, in respect of one Objection they bring against Singing.

Object. What will you sing your Prayers? you may as well go to Common-Prayer, &c.

Thus I have heard one or two worthy Men speak, not long since: Why, truly Brethren, it appears you do sing your Prayers, nay, and that always too when you pray; for I am per∣swaded you never pray to God for what you want, but you see cause to praise him for what you have received. All that ever wrote of

Prayer, that I have met with, do jointly agree, that praising of God, or giving of Thanks, is one part or branch of Prayer, and that part, it appears in your opinion, you sing. And if this be so, pray allow us to sing some Prayers too, and do not charge us with Common-Prayer, unless David's Psalms be a Common-Prayer-Book: And then it will appear that Common-Prayer is of Divine Institution; nay, and enjoyned on the Churches too in the New Testament; for we know no Psalms, I mean called so in God's Word, but the Book of Psalms, or Psalms of David.

Now these things being considered, I shall shew you what it is to sing, and so remove these Cavils and Mistakes about it.

I shall not in this Chapter shew you what 'tis to sing with the Spirit, or with Grace in the Heart, that respects the right performance of ••inging, but what it is to sing in our common Acceptation, and in Scripture too.

First, It may not be unnecessary to consider of those several distinct and internal Acts of the Mind and Heart of a Man.

Secondly, Of those external Acts of the Tongue of a Man.

1. To think, muse, or meditate, is an inter∣••al Act of the Mind, wherein the Excellency of the Soul is discovered unto a Man's own ••elf; as David saith, I am fearfully and wonder∣fully made, and that my Soul knoweth right-well, Psal. 139. 14. The Soul has its divers Passions,

as Fear, Anger, &c. there lie the Desires; Sense of Want or Fulness; 'tis the Seat of Joy and Sorrow. But yet nevertheless there are several Acts that the Soul can't do without the bodily Organ; 'tis capable of praying, or to joyn wi•••• others in Prayer, without the Tongue; becaus•• there are the Desires (as I said before) an•• God hears and knows the Groans, Sighs, an•• earnest Desires of the Soul, as well as if the•• were expressed by words, yet ought the Tongu•• to be imployed in that Service notwithstanding and not only for the sake of others who are 〈◊〉〈◊〉 joyn in with them in those servent breathings 〈◊〉〈◊〉 Man may put up to God, but it may be ex∣pedient when a Man is alone verbally to ex∣press his Desires to the Lord, for several reason•• which I shall not mention here, it being not 〈◊〉〈◊〉 our present business: Yet nevertheless the So•••• without the Tongue can't preach God's Word can't dispute for it, &c. nor do many othe•• things; neither can the Soul, I say, be said 〈◊〉〈◊〉 sing in a proper sense without the Tongu•• True, there is a Metaphorical Singing spok•• of in the Scripture, so by a Metonymie the Tre•••• of the Wood, and Mountains, and Fields 〈◊〉〈◊〉 said to sing; and thus, in an improper Sense the Heart may be said to sing, when it on∣•• rejoices in God. Many proper Acts of Me•• are often in the Scripture ascribed to Veget••∣bles and Animal Creatures, and many prop•••• Acts of Men are attributed to God.

Fire and Hail, Snow and Vapours, Moun∣tains and all Hills, fruitful Trees and Cedars, Beasts and all Cattel, creeping things, and flying Fowl are exhorted to sing and praise God, Psal. 148. 8, 9, 10. which all know they cannot truly and in a proper sense be said to do.

'Tis frequent (as Mr. Caryl observes) in Scripture to attribute Acts of Life to Life∣less Creatures, and Acts of Reason to those which have no Sense; the Earth is said to mourn, Tsa. 33. 9. the Trees of the Forest, as the Hills and the Valleys, are said to rejoice, Isa. 65. 12. 13. the Birds praise God, saith he, by their singing, and the Stars by their shining.

Caryl on Job, chap. 38. 7.

Now in like manner, if there be any such sort or kind of singing as these Men plead for, viz. a mental singing, i. e. a Heart-singing without the Tongue, mentioned in Scripture, (tho I must confess I know none) yet it could be no more a proper singing, than the Blood of Abel, which is said to speak, is a proper speaking: so that if they could shew us in any place of God's Word, where any Godly Man is said to sing, and yet his Voice was not heard, it would signify nothing to their purpose in turning all singing unto Heart-Melody, or inward rejoycing only, without the Tongue expressing of it musically, or in a melodious manner; for this is just to destroy the Propriety of different Actions and Things said to be done. As to the other Objection, take what Mr. Sid••••∣••am,

in his Treatise of Singing, saith in Answer to this Objection, pag. 208.

Obj. But if one say (saith he) when one prays all may be said to pray, tho they do but consent, it may be so in singing of Psalms, &c.

Answ.

It is answered, saith he, All Ordi∣nances must be considered according to their proper nature; some Ordinances are so to be administred, as that only one at once can perform it, as publick Prayer and Preaching, and yet there must be a distinction even in these; my Silence in Prayer ought to be when I pray with another, and yet I may be said to pray as well as he, which is the mouth of the whole, because my Heart is with him in the same Petitions, and my Desires go e∣qually with him: but in Preaching, where Silence must be likewise from the nature of the Ordinance, yet, tho I consent fully with the Matter, and agree in all that is said with never so much Affection, yet I can't be said to preach, but only he that speaketh preaches. So now as to Singing, there is a difference likewise of another Consideration, if only one sing, none else can be said to sing, tho they joyn with the Matter and agree to it in their Hearts; for it is an outward Act, and terminated in the Person that performs it: And tho in my silent Conjunction, I may readily praise God, yet I can in no sense be properly said to sing with others, without I do use my Voice and bodily Organs as they

do. This Consideration, saith he, may give light to Men that mind the nature and distinction of Ordinances in their Administrations; that which is the Confusion of other Ordinances, is the Beauty of this; for two to preach or pray together at the same time and place, were the greatest Confusion imaginable; but for an hundred to sing together, is most harmo∣nious and pleasant, so far from the breach of Order, that Harmony is most discovered by it.

So far Mr. Sidenham.

I hope our Brethren do not think there is Confusion in Heaven, where the Heavenly Host with one Voice-celebrate the Praises of God by singing to him.

2. Further, to prove that Singing properly can't be done without the Voice, it is material to observe the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 104. 12. where our Dictionaries, as well as our Annotators on the Bible, shew it signifies giving a Voice, and such a Voice too, that is melodi∣ous in Odulation, or tuning the Voice.

And, saith Reverend Dr. Roberts, To limit Singing only in the Heart, and inward Melody of the Spirit, is utterly besides the Apostle's intent, and contrary to the nature of Singing, and destructive to all Edification or Advantage to others by Singing. Where do we read of singing in all the Scripture without a Voice? How gross, saith he, and ignorant a Contra∣diction in the Adject, and absurd Nonsense is it to talk of singing in the Heart without

a Voice.

Dr. Roberts's Key of the Bible, p. 177.

Moreover, Mr. Caryl, whose Learning and excellent Parts and Wisdom shines (tho dead) through the World, positively affirms, That Singing is an Act of the Voice, on Job 38. 7. So that it appears from hence, tho there is Heart-Prayer, Mental-Prayer, and that may be said as properly to be Prayer, tho the Voice be not heard (as in Hannah's Case) as that which is vocal, yet there is no proper singing but that which is performed with the Tongue.

3. Were it not so, all Mankind are and would be mistaken in one of the common Acts of the bodily Organs, and not be able to resolve so plain a Question, What is it to sing? or what is singing? But so easy a Question is this to be answered, that every Child can readily resolve it, that is not above six or seven Years old; nay, if a Turk, Indian or Pagan should come into our Assemblies, that understands not one word of English, and so can't distinguish in other Acts of Worship the one from the other, yet if he hears us a singing, he knows what that is; and if but one Man sings (tho the rest may shew their liking or approbation of it) if any should say they all sing, every one would say he told a Lie, there was but one Man only who sung; but in Prayer, that being an Act of Worship, that may be performed with∣out the Voice, 'tis quite another thing, all may be said to pray, tho but one is the Mouth.

Now this being so, what is become of Mr.

Marlow's Essence of Singing? for tho I shall not answer his Book until I come to the main Objections; yet what he speaks in that place, and upon that occasion, I shall take notice of ••ere. Now (saith he) what can be more plain, ••han that Singing, and other Gifts of the holy Spirit, have their Essence in our Spirits, wherein we are capable of worshipping God, without Ver∣bal and Vocal Instruments of the Body? These are his very words.

I answer, Some have so smiled at this Ex∣pression, that they can't tell what he intends by ••t, unless he would shew himself skill'd in Chymistry. But since he meddles with Divine Things, I must confess I am troubled to see such kind of words used, that no Body knows what to make of them: By Essence of a thing, I always understood the Substance or Being of a thing: Now if the Substance and Being of Sing∣••ng, and other Gifts of the Spirit, (by which I suppose he means other Duties of God's Wor∣ship which are to be performed by those Gifts,) ••ie in our Spirits, and may be, wihtout di∣stinction, performed acceptably to God, with∣out Verbal or Vocal Instruments of the Body, ••hen farewel to Verbal or Vocal Preaching and Praying too: It grieves my Soul to see the Ho∣••y Truths of God's Worship invaded. Is not the Essence of Preaching in our Spirits, as much as the Essence of Singing is there? And are we not as capable in our Spirits to worship God, in all other Ordinances, without the

Verbal or Vocal Instruments of the Body, as well as in Singing without Voice, by your Ar∣gument? And let me tell you, you have said more to justify the Quakers Silent Meetings than you are aware of: Nay, 'tis an Argument, as far as I know, they may thank you for; but by this way of reasoning, there is no mo•••• need of the poor Body to glorify God in his Worship; and our Glory, (viz. our Tongue) is brought to shame hereby; and 'tis no less 〈◊〉〈◊〉 to rob God of the Glory of his Holy Ordinan∣ces, and his Church, and every particular Saint, of the use and comfort of them, so far as 〈◊〉〈◊〉 Body or Members thereof are employed in 〈◊〉〈◊〉 about them, they being of no use at all; And what is this, but to turn all outward or exter∣nal Worship, into a spiritual, inward, or heart-business?

The Essence of Singing then, (if that word may be admitted) lies no more in our Spiri•• than the Essence of Preaching, &c. And sha•••• the Quakers, or any other deceived People 〈◊〉〈◊〉 Person, say, (when they meet together to preach, pray, or sing the Praises of God) tha•• in their Spirits they have the Essence of tho•••• Duties, and so perform them to God, notwith∣standing there is not one of them verbally and vocally done; certainly nothing can be more ridiculous. Besides the main part (Essence too, if you please) nay the whole of Singing, lies in the Voice. I speak of the act, or thing 〈◊〉〈◊〉 self, not of a right spiritual and Gospel-Per∣formance

of it, for he may be said to preach, who has not the Spirit of God to assist him in the doing of it, (nor is he affected with what he says) as properly as he that preaches spiritu∣ally, or by the assistance of the Holy Ghost in his own Heart. Doubtless, Birds sing as truly as any Men can be said so to do; and so do those who sing prophane Songs; t••ere's all the parts of Singing manifested in their Act, so much difference there is between the doing of an Act, or Work, and the Manner, Design, Spirit, and End, in performing of it.

Fourthly, to proceed, By Singing of Psalms, Hymns and Spiritual Songs, therefore, we un∣derstand a musical melodious Modulation, or tuning of the Voice, expressing our spiritual Joy for edifying one another, and for glorifying of God.

1. And that this is all the Singing the Holy Scripture speaks of, and is meant or intended therein, will yet further appear, if we consider these things following.

First, 'Tis called the making of a joyful Noise; Sing a loud unto God our strength: make a joyful Noise unto the God of Ja∣cob, Psal. 81. 1. O 〈◊〉〈◊〉 let us sing unto the Lord, let us make a joyful Noise to the Rock of our Salvation, Psal. 95. 1. Let us come before his Presence with Thanksgiving, and make a joyful Noise unto him with Psalms, vers. 2. So in Psal. 98. 4, 5, 6. & 100. 1, 2. this is the Singing the Holy Ghost bears witness

of; 'tis not meerly that in Word, Joy or re∣joycing in Spirit, but an expressing of it wi•••• a melodious Voice, or by making of a joyful Noise unto the Lord.

Secondly, What the act of Singing is, or what it is to sing, may be easily manifested by the Birds of the Air, those melodious Notes they make, God in his Word (Cant. 2. 12.) calls Singing; and 'tis easy to know when they sing, and when they do not; and 'tis as easy to know when the Lord's People sing, and which of them sing, and who do not, if Men will not shut their Eyes and Ears, against an Ordinance of Christ, and in opposing of it, ren∣der themselves ridiculous to Mankind.

Thirdly, Singing is distinguished from Pray∣er, as another thing differing from any part or branch of it; and that by the great Apostle himself, and therefore it cannot be comprehend∣ed in that great Duty; What is it then? I will pray with the Spirit, and I will pray with the Vnderstanding also: I will sing with the Spirit, and I will sing with the Vnderstanding also, 1 Cor. 14. 15.

Prayer, all Expositors affirm, consisteth in three parts (as I hinted before): 1. In confes∣sion of Sin, &c. 2. In supplication for what we stand in need of. And, 3. In giving of Thanks, or in Praising of God with raised affections, for what Mercies we have re∣ceived from him. As if the Apostle should say, I will confess my Sins and Wants to God by

••he help of God's Spirit, and with the inward ••ttention, and utmost intention of my own ••pirit, or greatest devotion and Fervour of Af∣••ections imaginable; and so will I seek to him, ••nd supplicate his holy Majesty for what I ••ant, and so will I praise him, and give ••hanks to him for all the good things I have ••eceived at his most bountiful Hands. See our ••ate Annotation, Phil. 4. 6.

They mention there a Petition or Apprecation of Good to our selves or others; and also in Prayer, a De¦precation of Evils felt or feared. 3. A grate∣ful acknowledgment of Mercies received, Be∣nefits conferred, and Deliverances vouchsa∣fed; Implying (saith he) that no Prayer is acceptable to God without this Ingredient of thankful resentment of his Favours.

Nor can I think that any gracious Soul doth ever leave out this sweet and great part of Prayer when he is at the Throne of Grace, viz. Praising of God: Therefore this the Apostle would do when he prayed. But observe, be∣sides this, and as something quite distinct from it, he adds, And when I sing, I will sing with the Spirit, &c. If therefore Singing were com∣prehended in Prayer, or praising of God when we pray unto him, then the Apostle uses as great and palpable a Tautology as can possibly be; nay, and leaves all Men under a Cloud and Mistake, if he meant nothing else (or no more) than praising of God in Prayer; since all the World ever understood a clear distinct

difference between those two things, viz. Pray∣er, or praising of God, and singing of his Praises: for though all right Singing to God is a praising of him, (nay, and in the highe•••• manner that we in our mortal Bodies are ca∣pable to do;) yet all praisings of God are not singing of his Praise. Moreover, the difference there between Prayer, &c. and Singing, 〈◊〉〈◊〉 clearly hinted by the Apostle James, where he exhorts those in Affliction in an extraordinary manner to pray: James 5. 13. Is any afflicted? let him pray. And is any merry? let them sing Psalms. Certainly he wills the Afflicted to praise God, as well as to pray unto him, but to such who are merry, or whose Hearts were greatly lifted up, or affected with the Love, Mercy and Goodness of God, why then, and upon such Occasions, to sing, ye••, to sing Psalms. In which words, by the way, 'tis worth noting, to observe, that the Apo∣stle stirs up Christians to perform these Duties more than in an ordinary manner at such•• Times and Occasions: for 'tis a Man's Duty to pray whether he be afflicted or no; and so in like manner 'tis a Man's Duty to sing the Praises of God, whether he hath such an extraordi∣nary cause and special frame of Spirit upon him, or not.

Fourthly, 'Tis easy to conceive of Singing, or to know what it is, if we consider how it differs from meer rejoicing in the Lord; for a Man may rejoice in Spirit, when he doth not

signify it by Singing of Praises. 'Tis said, our ••viour rejoiced in Spirit, Luke 10. 21. and ••anked his Father; yet 'tis not said he sung; 〈◊〉〈◊〉 Joy is inward, not known till expressed; ••••d many times 'tis expressed by Singing, tho ••••t always: The end why I mention this, is to ••ew they are two different Acts and Duties; 〈◊〉〈◊〉 I am enjoined to rejoice, so I am enjoined so from that Joy to sing, Jam. 5. 13.

Fifthly, and lastly, to pass over this; Sing∣••g is a Duty performed always with the Voice, ••ad can't be done without the Tongue, we may ••ather from the Noise it maketh to the hearing ••f others; as it is noted in the Scripture: See ••xod. 32. 17. And when Joshua heard the Noise 〈◊〉〈◊〉 the People as they shouted, he said unto Mo∣••s, There is War in the Camp. Ver. 18. And 〈◊〉〈◊〉 said, It is not the Voice of them that shout 〈◊〉〈◊〉 Mastery, neither is it the Voice of them that ••••••y for being overcome; but the Noise of them ••at sing, do I hear. They that doubt about ••hat the Act of Singing is, I desire them to ••nsider this Text well, in which 'tis to be ob∣••••ved, that there are several distinct Acts vo∣••lly performed by the Tongue, and all Man∣••nd easily distinguish the one from the other, ••nless depraved in their Minds, or under a De∣••••sion and Temptation of Satan.

1. There is a shouting Noise of the Tongue, ••nd all Mankind know what it is, and can ••eadily resolve any Person about it, when he ••istinctly hears it.

2. There is, it appears, a crying Noise like∣wise.

3. There is a preaching Voice, or a Noise made that way.

4. A praying, or praising Voice.

5. A singing Voice. And all these distinct from each other.

Moses could readily resolve the Doubt that was upon Joshua, when he lent his Ear to hear∣ken to the Noise of the People. Truly I am almost ashamed I have this occasion to speak, and to be so large upon it; but knowing what I have met withal, from some poor, weak, and doubting Christians, who stumble at Noon∣day about the very Act of Singing, not know∣ing what it is, or at least raise such Objections against it, I have thought good to begin here, and if this may but satisfy them, I shall bless God for what I have said in all plainness; and do know it makes an easy Passage to the next Chapter, wherein I shall, by God's Assistance, prove Singing (yea such a Singing, there be∣ing no other known to Mankind) an Holy Or∣dinance of God, and to be practised in the Congregation of Christians, and in Private al∣so; only let me conclude this Chapter with two Inferences.

1. If this be so; then we may naturally in∣fer from hence, that all such who never sing the Praises of God with a Vocal Melody, not∣withstanding all those sweet Rejoicings they may have in the Spirit at any time, never sing

at all. And if Singing be that which the Great God looks for from, and enjoins upon his Peo∣ple, and every one of them, that then they lie short of their Duty, and want an Ordinance. Moreover, if it be our Duty, and that which belongs to God, it is to take away one great part of his glorious Praise, yea, the highest manner of performance of it we are capable of; and so it is a robbing of the Holy God, as well as it deprives their own Souls, and the Souls of others of much sweet and Heavenly Joy and Refreshment.

We may also infer, that those, who think they may be said to sing with him that sings, when they approve of the Matter of his Song, and are affected with it, are mistaken, seeing there is no proper mental or Heart-singing, or joining that way with others in Singing, as there is in the Duty and Ordinance of Prayer. For all may be said as well to preach, who like and approve of what a Preacher saith, as they may be all said to sing, who sit and hear one Man sing with delight, when they themselves hold their peace and sing not.

CHAP. II

Wherein 'tis clearly demonstrated, and proved, that Singing of Psalms, Hymns, and Spiritual Songs, is an Holy Ordi∣nance of God, and part of Gospel-Worship, and continues an Ordinance for ever, by the Antiquity of it.

Arg. 1. MY first Argument shall be taken from the Antiquity of this Pra∣ctice, 'tis as ancient as this World; the World, and Singing of the Praise of God, came even in together, or very near each other. I have respect to that triumphant Singing of the An∣gels.

When Jehovah laid the Foundation of the Earth, Job 38. When the Morning Stars sang together, and all the Sons of God shouted for Joy.

I find an Eminent Writer paraphrasing thus on these words, viz. Where wast thou when I laid the Foundation of the Earth? &c. at which sight the Morning Stars sang together, and all the Sons of God shouted for Joy. Taking the words as carrying an Allusion to, or a Simili∣tude taken from some noble Buildings or Struc∣tures, whose Foundations use to be laid with

Solemnity, and with Singing or shouting Ac∣clamations.

See Mr. Caryl on the Place, who after he hath given several Opinions of Men about these Morning Stars, some supposing they mean the Stars in the Firmament of Heaven, he gives two Reasons to prove, by them are meant the Angels of God.

There are some (saith he) who take these Stars Metaphorically or Figuratively, for the Angels, and then their Singing is proper: And there are two Reasons given why, by the Stars in this place, we should understand the Angels.

First, If we consider the Truth or Course of the History; because the Earth being cre∣ated the first Day, the Stars were not in being till the Fourth; unless we comprehend them (as was said before) as to their Matter and Reality, under those words of Moses, In the beginning God created the Heaven and the Earth. But as to their Appearance and For∣mality, so they were not till the fourth Day; and if so, how could they sing together the Praises of God at the laying the Foundation of the Earth?

A second Reason is given from this Chap∣ter afterwards, Vers. 31, 32. Canst thou bind the sweet Influences of the Pleiades? (or seven Stars) or loose the Bands of O∣rion? &c. Here the Lord treats with Job about the Stars in proper Senses; therefore

probably the Morning Stars here mentioned, are not to be taken Properly, but Tropically, for the Angels.

And then he goes on to prove how fitly the Angels may be called Stars, &c. And from this of the Stars or Angels Singing, he infers;

First, Singing is an Act of Divine Worship, they sang to the Glory of God.

Note, Secondly, saith he, Singing is an Ex∣pression of Joy: 'Tis very remarkable the An∣gels sang at God's bringing forth the first Crea∣tion, to teach us our Duty, and how we should celebrate the Praises of Jehovah, by Singing for the Works of the first Creation; doubtless this was, and is, the Will of God, and we are to pray that we may do the Will of God on Earth, as the Angels do it in Heaven, i. e. do what is his Will, and do it so, viz. with all readiness Mr. Caryl tells us, They are not worthy to be reckoned Sons of God, who have not a readi∣ness, or present disposition in them, to join with all, or any of his true Sons in this Work to celebrate the Praises of God at his graciou•• Appearances in his mighty Works of Mercy, &c.

Secondly, As the Angels sang at God's lay∣ing the Foundation of the first Creation, so also they sang at the beginning, or bringing in the second Creation, as Mr. Caryl also observes, even at the Birth of Christ, they sang, Glory to God on High, and on Earth Peace, good Will to Men. To teach us that as we should sing the

Praises of God for the Works of Creation, and so much the more for the Work of Redemption. Shall they sing to see the good Will of God to∣wards us, and shall we be dumb? Shall we, who are thus raised to Glory, and magnified by the mighty God, not sing, or imitate the Angels, to join together, with united Voices, to sing and celebrate his Praises?

When the Disciples rejoiced and sang those Hosannahs to Jesus Christ, Blessed be the King that cometh in the Name of the Lord; Peace in Heaven, and Glory in the Highest, Luke 19. 38. the envious Pharisees, saith Mr. Caryl, did not like the Musick; and therefore said unto him, from among the Multitude, Master, Re∣buke thy Disciples. By this it appears, that the Devil is a great Enemy to Singing; he does not love such Hosannahs and Praises should be sung to Jesus Christ; he it is that rules in the Hearts of the Children of Disobedience▪ and 'twas he, no doubt, that influenced and stirred up these Pharisees with Envy, to have Christ's Disciples rebuked for singing and praising him in such a high and triumphant manner. Take heed, you that are God's People, (who do 〈◊〉〈◊〉 see it is your Duty to sing Hosannahs to Christ) you do not forbid others so to do, lest you are found in doing of it, to degrade the Holy Je∣sus, and take from him (through the Tempta∣tion of Satan) part of the chiefest Glory that is due to his glorious Name. For, pray observe the Answer of our Lord Jesus to those blind

Pharisees, Vers. 10. I tell you, if these should hold their Peace, the Stones would immediately cry out: as if he had said, you labour in vain to suppress or hinder these to sing my Praises, or to give Glory unto me; for should they be si∣lent, the Stones would cry shame of them for neglecting their Duty; and God would rather cause sensless Creatures to proclaim his Praise, than to want it.

Object. But some may say, 'Tis not said they s••ng.

Answ. There is no doubt to be made but they sung; all generally understand those Ho∣sannahs were delivered in a Song. Our Anno∣tators hint, that it might be the name of a Song that was used to be sung in Festivals.

Moreover they tell you, that the Expressions seem to be taken out of Psal. 118. 24, 25, 26. Also they were uttered as with one Voice. The whole Multitude of the Disciples began to re∣joice and praise God with a loud Voice, Luke 19. 3•• and uttered these words, Hosanna, bles∣sed it he that cometh in the Name of the Lord; Hosannah in the highest. As God always was praised with Singing, so now they seem to be raised with holy Triumph, to express his Praise in the highest manner, and therefore they sung.

But that I may close this, take one or two Arguments.

Arg. 1. If Angels in Singing do the Will of God, do that which is pleasing and accepta∣ble to God, and in so doing worship God;

then Singing, or to sing, is the Will of God, well-pleasing to him, and is acceptable in his sight, and is a part of his Worship. But Angels, in Singing, do the Will of God, do that which is well-pleasing to him, and acceptable in his sight, ••and in so doing they worship him. Ergo, To sing, is to do the Will of God, 'tis well-pleasing to him, and acceptable in his sight, and in so doing we worship him.

I never met with any that deny Angels to sing the Praises of Jehovah, but all as one Man grant, 'tis part of their great Work and Bu∣siness. And this being so, my Argument needs no Confirmation, but is unanswerable.

Arg. 2. If Heaven, and all the Host of Heaven, or all that is therein, and Earth, and all that is in it, are commanded by the Holy Ghost to sing the Praises of God; then 'tis the Duty of Men and Angels to sing his Praise. But Heaven, and all the Host of Heaven, and all that is therein, 〈◊〉〈◊〉 Earth, and all that is in it, are so commanded to do. Ergo, 'Tis the Duty of Men and An∣gels to sing the Praises of God. See Psal. 148. There, and in divers other places, all in Heaven and Earth, all are commanded to praise God in the Heights; that is, to sing Hallelujahs, as the Hebrew word signifies, Vers. 1.

CHAP. III.

Proving Singing the Praises of God to be a Moral Duty.

OUR third Argument to prove Singing 〈◊〉〈◊〉 Ordinance of God, shall be taken from the Nature of the Duty it self, which generally worthy Men call a Moral Duty, as well as it is brought under express Institution, and so consequently a Branch of natural Worship. And now, because some weak Christians are offend∣ed at this Phrase, viz. calling Singing a part of natural or moral Worship or Religion, I shall explain what we mean when we speak thus. First of all, not but that 'tis a spiritual Ordinance, and a positively Law: but we must distinguish between Precepts that are purely Moral, and meerly Positive. Breaking of Bread, and Holy Baptism, are meer positive Ordinances: and they had never been known nor practised, if there had not been a positive Institution to give being to them; but to fear God, to love God, to pray to God, and divers other Precepts of the same Nature, had been the Duty of all Man-kind, if there had been no written Law or Prescription positively to injoin them on the Creature; and that by the

Law or Light o•• God in the Conscience of Men; as Paul sheweth in Rom. 2. 14, 15. For when the Gentiles which have not the Law, do by nature the things contained in the Law; those having not the Law, are a Law unto themselves, which shew the Work of the Law written in their hearts. All Mankind throughout the World know, by that of God written in their Hearts, they ought not to wrong their Neigh∣bours, they ought not to Steal, nor commit A∣dultery, nor Kill, &c. They are taught, in a word, the substance of the whole moral Law of God hereby, if not wholly darkned and obliterated by their Sin and horrid Lusts. Even so we say, if there had been no written Law, or positive Injunction, to pray, and sing the Praises of God, yet the Light of Nature would have taught us thus to do.

Remarkable is that passage of Moses in Gen. 4. Then began Men to call upon the Name of the Lord].

Ainsworth sheweth that the Text is taken two manner of ways, the Chaldee in the Masovites Bible saith, Then in his days Men left off Praying, or became prophane, so that they prayed not in the Name of the Lord.

Others understand it directly the contrary way, i. e. Then Men begun to pray, or call on the Name of the Lord, or erected publick Worship, Preaching in the Name of the Lord. So Ainsworth.

Take it either way, it appears they knew

it was their Duty to Pray and Preach; yet there was no positive Law, or written Precept for either in those Days, nor▪ for many Years af∣ter, even till Moses came; so that 'tis clear, these are parts of moral or natural Worship.

And so is Singing no doubt: for as all the Heathen generally invocate their Gods, pray to them, so they sing their Praises, as might a∣bundantly be demonstrated.

And what is more clear (further to evince this) than that Passage of the Children of Isra∣els's Singing after their great Deliverance at the Red Sea, Exod. 15. 1. Then sang Moses, and the Children of Israel this Song, &c.

Either they did it by the Dictates of their own Conscience, as a part of Divine Homage due to God, from the Law or Light of God in their own Hearts, to magnify him for That wonderful Salvation, or else by some special means of Inspiration or Injunction from the Lord, though I incline to the former. Plain it is, this was before the Law was given forth, or there were any written Prescription or Rule to walk by; which clearly shews, take it either way, it was no Levitical Ceremony (as some are ready to assert) but a Duty it was, and it has been practised by multitudes that never had any knowledg of the Scripture or positive Precepts.

Further, to confirm what we have said up∣on this respect, i. e. that Singing the Praises of God is a moral Duty, and a part of God's na∣tural

Worship, as well as Prayer, take what Mr. Robert's says;

Singing of Psalms, &c. to God with the Voice (saith he) seems to be part of God's natural Worship; which upon due consideration of God's Nature, Man by the Light of Nature should per∣form to him, though there were no parti∣cular Law requiring it, nor Institution ap∣pointing it.

For, 1. Singing of Psalms, &c. to God, is a king of Prayer; a Prayer, not in Prose, but in Meeter, with Melody. The Apostle joins them together as of like Nature. And who can be so gross as to deny Prayer to be part of God's natural Worship?

2. Singing of Songs to God, was practi∣sed by God's People at the Red Sea, before the Law was given forth, or any particular Law for that Duty.

3. Singing the Praises of God is a Duty of the first Commandment, peculiarly requi∣ring all natural Worship to be performed to him; and so it is ranked by the Godly Lear∣ned; and say, Singing with Heart and Voice is a Moral Worship, such as is written in the Hearts of Men by Nature. As to pray in distress, so when we have cause of solemn Thanksgiving unto God, to sing his Praises. Now, saith he, that which is a part of God's natural moral Worship, is a Duty under the New Testament, as well as under the Old, natural Worship is always and in all times

a Duty obliging, semper, tho not ad sem∣per. Doubtless even the Pagans by the Light and Law of Nature, are bound to sing Praises unto God, for his invisible Excellen∣cies made known to them by his visible Works of Creation and Providence, tho they never come to the Knowledg of the Scriptures, of Psalms and Songs.

Roberts's Key to the Bible, pag. 172.

But further, to evince this, and make it ap∣pear yet plainer, that it is without all doubt •• Moral Duty to sing forth the Praises of God, I might argue thus; All Men are to pray to God; every one saith Prayer is a Moral Duty, then all are bound to praise him, since Praise is comprehended in Prayer, as a branch or part of it. This being granted readily by all, I further argue; Ought not every Person then to perform this Duty of praising of God in the highest and most acceptable manner they are capable to do? none to be sure will deny this; why then, say I, they are all therefore taught to sing by natu∣ral or moral Principles 'tis evident.

First, Because to sing forth the Praises of God or Man, is the highest manner or mode of praising, either God or Man, that we know of or are able to attain unto: which doth appear.

1. Because when any Man naturally is filled with Joy and Gladness, or sees extraordinary cause of rejoicing, he by a natural Instinct falls into singing, all the World knows this is so. Now who is he on such occasions bound to re∣joice

in•• and sing to, but the Lord only, who gave him those good things he possesseth, or delivered him from those evil things he seared? and so upon the one account or other filled his Soul with Joy and Gladness. Why ought the Saints particularly to rejoice in Christ Jesus, and sing to him, but because all that Good their Souls are made partakers of, is in and through him? Why did the People break forth into those sweet and triumphant Songs of Praise to David, when they sang, Saul hath slain his thou∣sands, and David his ten thousands? was it 〈◊〉〈◊〉 from the Consideration of those singular Bles∣sings and Victories they had received from Da∣vid, and hoped further to partake of from his Hands, as an Instrument in the Hand of God? And if Moral Principles lead People forth thus upon all occasions of this nature to sing to the Instrument of Blessings and Salvation, how much more to the great Agent and Author of them, viz. the great God of Heaven and Earth? who will not give his Glory in ano∣ther, &c.

2. Because this way of praising of God by singing, is called by the Holy Ghost a praising of him in the Heights, or as the heavenly Hosts Praise God with Allelujahs, or in the highest manner; Praise ye the Lord, praise ye the Lord in the heights, Psal. 148. 1. Praise ye him all his Angels; praise ye him all his Hosts vers. 2. See Ainsworth.

The Angels singing forth God's Praises, there can be no higher way doubtless to praise

〈◊〉〈◊〉 than that way by which the glo••••••••s S••∣••••••••ims and Cherubims do express and perform 〈◊〉〈◊〉 Also all the Godly in every Age have ••••••ified it as their stedfast Belief (as well as ••••e holy Scriptures bear Witness to it) that this is the way by which the glorified Saints in Heaven do, and we with them shall, when we come thither, celebrate the Praises of God, viz. by Singing; therefore this of singing sorth the Praises of God is the highest and be•••• ••••y and manner Praises can be given to the ••ord.

Secondly, All Creatures are called upon to praise God, to sing to him. Now surely the Holy Ghost would not have injoyned this on all that have Breath, if it did not belong to them; and that which all Men are, and ought to do, is certainly a Moral Duty; nay, 'tis evi∣dent there are more Precepts that injoin all Men to sing the Praises of God in the Old Te∣stament, than there are for them to pray unto him: which seems to be done as if it were on purpose to silence those Mens Spirits (whom the Holy Ghost might foresee would in some Age or another oppose this sacred Ordinance;) and so more reason to repeat it than that of Prayer, that never was opposed or cavill'd a∣gainst.

Thirdly, That Faculty (as one observes) which God hath placed in Men to praise him in an harmonious or a melodious manner, shews that it is a moral Duty belonging to all Men (tho more especially the Saints of God) to be found

in the Practice of singing forth his Praise. God, who made nothing in vain, but all things for his own Glory, even the Tongue of little Birds to warble forth with their pleasant Notes the Praises of their Creator amongst the branches of the Trees, Psal. 104. 12. Who made our Tongues, and placed that singing Faculty in them but the Almighty? We see all Men and Women more or less are naturally as apt and ready to sing as to speak. Now was this tunable and musical Tongue, or that Faculty of Si••••∣ing, not given to us and to all Mortals, think you, to sing forth the Praises of our Creator? Can any be so weak as to think it was given to be imployed to sing any other Songs, but such as are sacred and divine? If it be a great abuse of the Tongue, or rather a Dishonour to God, for any to imploy their Tongues to sing profane and carnal Songs, that stir up Lust, and promote Ungodliness, as all will say doubtless it is; then it follows clearly, this tunable or me∣lodious note or faculty of Singing that God hath placed in the Tongue, can be for no other reason, but that thereby, viz. with a sweet and melodious manner, they, nay all of them, might discharge this Duty of singing the Praises of the Almighty God. And indeed up∣on this account, as well as any other (or more than upon any other) the Tongue may be called our Glory, i. e. because thereby we, in the highest manner we are capable of, do praise and laud the Name of God in singing and set∣ting forth that Glory that is owing to him from

Now if to sing God's Praise we•••• not the Duty of all Men, it would follow, God hath given them one Faculty in that Member for no use: But of use it is, and Men will use it too; they will sing, and, say I, they may, nay more, they ought; but not to the Dishonour of God, not filthy, or vain and foolish Songs, but such as may be to the Glory and Honour of his Name, who made all Creatures and Things for his own Praise. And since Mankind are naturally thus inclined to Singing, and that this natural Gift and Faculty might be improved (as all others) to the Honour of God, who (as Austine, in his Preface to the Psalms, observes) has left in his Word, what they should sing, and how to perform that Moral Duty:

Spi∣ritus Sanctus videns obluctantem ad virtutis viam humani generis animam, ad delect ati••∣nes hujus vitae inclinari, delect abilibus mod••∣lis Cantilenae vim suae Doctrinae permiscuit, ut dum servitate carmine mulcetur auditu•• divini sermonis pariter utilitate miseratur. The Holy Ghost seeing the Soul of Mankind strugling in the way of Godliness, and be∣ing inclined to the Delights of this Life, he mixed the Power of his Doctrine with sweet Singing, that whilst the Soul was melted with the sweetness of the Verse, the hearing of the Divine Word might be ingrafted with pro∣fit.

Austin in his Preface to the Psalms.

Object. I know it is objected, Hath not God given to the Tongue a faculty to laugh as well as to sing? and, is it their Duty to laugh?

Answ. There is no doubt to be made, but to laugh at some time is lawful and good, it may be done without Sin, though in much laughter there wants not Folly. Man has not that Facul∣ty in vain; and many will tell you, it is found in some Distempers very good for the Body, and tends to remove them too; besides, it may re∣fresh the natural Spirits, when suppressed with Melancholy Gogitations. But what a trifling Objection is this! for as the one seems to be disallowed, unless it be on some special Occa∣sions, so the other is given, it appears, on a far more excellent and subli••e Account and Con∣sideration, with frequent Injunctions to be found in it, which is not to be found of Laugh∣ter; therefore away with such contentious rea∣soning, against Reason and Scripture too. God hath injoined you to sing Psalms, &c. to hi•• that dwelleth in Sion, Psal. 9. 11. Singing forth the H••••••ur and Praise of his Name, Psal. 66. 2. That doth wondrous Works for the Children of Men, for his Mercy endures forever, Psal. 107. 8. And so much the more ought Saints to be found in it, because he delights to hear the sweet Voice of his Church. Cant. 2. 14. Let me hear thy Voice, for sweet is thy Voice, &c. not only of Prayer, but of such sweet Praises too, no doubt. Christ's Ear is affected with this har∣monious Praise, when performed by his own Spirit with Grace in our Hearts; it also ele∣vates and carries up our Spirits to him. The Cloud of the Lord's Divine Presence (saith one) descended not before, but when the Trum∣pets

and Singers were as one, to make one Sound to be heard in praising and giving Thanks to the Lord; and when they lifted up their Voices in Praises to him, saying, For he is good, for his Mercy endureth for ever: then the Lord bowed his Ear, and vouchsafed his gracious Presence to his People; then the House was filled 〈◊〉〈◊〉 a Cloud, even the House of the Lord, 2 Ch••••. 5. 13.

Then God takes possession of it as his Dwelling-place, he is so affected with the Praises of his People, when in a right manner they sing to set forth his Glory. And (as he minds) for the neglect of this Ordinance in the Church, viz. the not improving our Tongues and Faculties, by the Assistance of the Holy Ghost, in Singing the Praises of God, he may withhold the Influences of his Spirit, and may not be found to that deg•••••• in his Dwelling-place.

Fourthly, We may perceive what the Nature of this Ordinance of Singing is, if we consider how often it is in the Holy Scripture joined with Prayer. When we are exhorted to pray to him, to worship him, we are called upon also to sing his Praises. And thus Paul seems to join them together in his practice, When I pray, I will pray in the Spirit, &c. and when I sing, I will sing with the Spirit, &c. 1 Cor. 14. 15. So doth the Apostle James join them together, as of equal Worth, Nature, and Authority, James 5. 13.

From all which Considerations, it appears, ••inging is of the same Nature with Prayer, even

a Moral Duty. These things I thought good to communicate to the consideration of all, espe∣cially for the sake of some weak Christians.

Object. What, you then (say some) plead for a natural or carnal thing, natural Religion and Worship. Away with your Singing, we thought all our Religion ought to be Spiritual.

Answ. We plead for Spiritual Worship as well as you, and say, That all the Parts of Re∣ligious Duties must be Spiritual, or they will not be accepted of God. But what is this to the purpose? Divers Ordinances, in their origi∣nal and proper Nature, are Moral, and part of natural Worship: Is not Prayer in particular by all acknowledged so to be? And may not Prayer be carnally performed too, as well as Singing? nay, and so may any other Ordinance of Christ. Another Man will tell you, whilst you plead for Prayer, you plead for a Moral Duty, and a Branch of natural Worship: But doth that de∣tract from its Glory? No sure, all wise Men know it adds greatly to it.

Cornelius (Act. 10. 1, 2, 3.) was a Man much in Prayer, tho a Gentile, and without the know∣ledg of the Gospel, (or Law either, as far as we know); So the Mariners which were with Jo∣nah in the Ship, in their Distress, (tho Heathens) 'tis said, every Man called upon his God, Jonah 1. 5. But why shall any call Singing a low or carnal thing? they have the least reason so to term it of any Ordinan•••• performed by the Spi∣rit: Pray, are Angels sound in any carnal Ordi∣nance, or th•• ••lorified Saints in Heaven? What

Ordinance can shine more glorious and subli•••• in its Nature, than this of Singing Psalms, Hymns and Spiritual Songs, if this be duly considered? But as to the true or right manner of performance of this Duty, as in all others, we must have our recourse to the Word of God.

For though Prayer is a Moral Duty, yet it is commanded, and also the manner prescribed how to be performed as acceptable to God; so is Preaching likewise: (Yet every Man, by the Light of Nature, is taught to instruct his Chil∣dren and Servants, nay, and his Neighbours too as Matters may present): So is Singing of Psalms, Hymns, and Spiritual Songs, brought under ex∣press Institution. 'Tis required and enjoined on the Churches and Saints of God in the Go∣spel-days, with Matter and Manner how to be performed, (as shall hereafter, before I have done, God assisting) be fully proved: so that 'tis a mistake in our Brethren, to think we pl•••••• for any natural Religion that is Carnal or Fleshly. Though divers Precepts were Moral in their own Nature, and so part of natural Wor∣ship due to God from his Creatures, and known without the written Word, (the Duty I mean) though not the Manner how to be performed. And from the whole I draw this third Argu∣ment.

Arg. 3. That Duty, which in its Original or Primitive Nature is Moral, and a Branch of Natural Worship, or Religion, as well as it is given forth by Divine Institutio•• is the i••••••∣spensable

Duty of all the Lord's People for ever ••o be found in the practice of. But Singing the Praises of the Lord, is a Duty or Ordinance, ••n its Original or Primitive Nature, that is Moral, and a Branch of Natural Worship or Religion, as well as it is given forth by Divine ••nstitution. Ergo, Singing of the Praises of God, is the indispensable Duty of all the Lord's People for ever.

All Men know Laws or Duties which are Moral in their own Nature, lay all Men under a perpetual Obligation: And that Singing is of such a Nature, let what we have said be well considered. Hereafter, if I am answered, I shall say more to it, if God please to spare my Life.

CHAP. VIII.

Proving Singing of Psalms, &c. an Or∣dinance of Christ from the Practice of the Saints, before the Law, in the Law, and under the Gospel.

MY next Argument shall be taken from the Practice of the Saints and People of God in all Ages of the World. 'Tis strange any should doubt of the truth of Singing the Praises of God, if it be made appear it was the Pra∣ctice of the People of God before the Law,

and also under the Dispensation of the Go∣spel.

1. Not wholly to pass over what I have b••∣fore hinted of the Angels Singing, though I shall but touch upon it here, and do little more than cite a Passage out of a Sermon preach'd by Reverend Mr. Wells, in the Sup∣plement to the Morning Exercise, these 〈◊〉〈◊〉 his words;

Singing is the Musick of Ang•••••• Job tells us, the Morning Stars sang together, Job 38. 7. Now these Morning Stars (saith he) as Pineda tells us, are the Angels to which the Chaldee Paraphrase accords, naming these Morning Stars Aciem Angelorum, a•• Host of Angels: nay, when this heavenly Host was sent to proclaim the Birth of o•••• dearest Jesus, they deliver their Message in this raised way of Duty, Luk. 2. 13. they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 delivering their Message in a laudatory Singing, the whole company of Angels making a musical Quire; nay, in Heaven, there is the Angels joyous Musick, they sing Hallelujahs to the most High, and to the Lamb who sits upon the Throne, Rev. 5. 11.

As I said before, Singing, as it appears by this Singing of the Angels, is as ancient as the World it self, and well-pleasing unto God, he would never imply his Angels else in it, as I shewed in the second Chapter. But to our Business,

First, That it was practised before the giving forth of the Law, is evident from that

••assage before mentioned, Exod. 15. 1, 2, &c. ••hen sang Moses, and the Children of Israel, 〈◊〉〈◊〉 S••ng unto the Lord, and spake, saying, I ••ill sing unto the Lord, for he hath triumphed ••••oriously, &c. [and spake.] Note, in Singing, here is a speaking; and though they spake, ••et the Holy Ghost saith, they sang what they 〈◊〉〈◊〉 spake; and though it were the whole Con∣••regation that sang, yet it was as if it were ••ut one Man, so united were they in their ••oice, (which will further appear in its proper place.) Also 'tis worthy observing, this very ••ong the Gospel-Saints shall sing at the destru∣••tion of Babylon, Rev. 15. 3. Nay, some con∣••lude, they have already sung it; though I am ••ot of that Opinion, not believing any of the 〈◊〉〈◊〉 Via•••• are by the seven Angels yet poured ••ut, but that this Song shall be sung at that ••ime when the Saints have gotten temporal Victory over the Beast and Mystical Babylon, is evident. But let none mistake, though the Saints can't yet sing that Song, yet they may, and ought to sing the Song of the Lamb, which is to praise God for spiritual Victory obtain'd by Jesus Christ over Sin, Satan, the World, &c. This is the chief Song we should sing, and this we have perpetual cause or ••ea∣song to sing. But to returm, it appears the Saints did celebrate the Praise of God by singing before the Law was given forth on Mount Sinai.

And then, Secondly, under the Law are a multitude of Instances of their Melodious Sing∣ing to God: Moses, (as Mr. Wells observes,)

penn'd the ninetieth Psalm; and no doubt 〈◊〉〈◊〉 he, and the Children of Israel, sang it. D••∣vid, and all the Lord's People, sang in 〈◊〉〈◊〉 Worship of God in his time: Also Hezek•••• sung, and Asaph sung, 2 Chron. 37. 30. 〈◊〉〈◊〉 Prophets sang; the Jews sang before and 〈◊〉〈◊〉 the Captivity, Nehemiah and the People 〈◊〉〈◊〉 him sung and praised God.

Thirdly, The Lord's People, in Gospel days, were found in this Ordinance 〈◊〉〈◊〉 Practice of Singing the Praises of the Lo•••• To pass by the Song of Zacharias and Eliza∣beth, and Simeon: How sweetly did 〈◊〉〈◊〉 sing? 'tis called by the Annotators, the famo•••• Song of the blessed Virgin, Luk. 1. 46. Al•••••• our Lord Jesus, with his Disciples, after 〈◊〉〈◊〉 celebration of the Holy Supper (the holy Gh•••• saith) sung an Hymn; they praised God, 〈◊〉〈◊〉 they praised him by Singing. Moreover, 〈◊〉〈◊〉 and Silas sung Praises, tho in Prison, and 〈◊〉〈◊〉 Fe•• were fast in the Stocks, Act. 16. Sh•••• any Men now dare to say, There are no P••••∣cedents for Singing Psalms and Hymns, &c. 〈◊〉〈◊〉 the New Testament? certainly they will forb•••• to assert any such thing. And now from 〈◊〉〈◊〉 whole take this Argument.

Arg. 4. That which was the Practice of 〈◊〉〈◊〉 Lord's People before the Law, and under 〈◊〉〈◊〉 Law, and also in the Gospel-Dispensation, is 〈◊〉〈◊〉 indispensible Duty of the Saints and People 〈◊〉〈◊〉 God, to practise in all Ages. But Singing 〈◊〉〈◊〉 Praises of the Lord, was the Duty of the Lord 〈◊〉〈◊〉 People before the Law, and under the L••••∣nd

also in the Gospel-time and Dispensation. Ergo. 'Tis the indispensible Duty of the Saints to ••••actise singing the Praises of God in all Ages.

If any should go about to answer this Argu∣ment, they must shew what Duty or Ordinance was ever practis'd before the Law, under the Law, and in the Gospel-Dispensation, that notwithstanding is not obliging or binding to ••s, or else they will say nothing to the pur∣••ose; but the Argument will stand as firm as Rock.

CHAP. V.

Proving Singing of Psalms, Hymns, and Spiritual Songs, an Holy Ordi∣nance of Jesus Christ, from Scripture-Precepts.

WE shall now prove and demonstrate, that Singing of the Praises of God, not only in Private, but also in Congregations, is a Duty incumbent on us in Gospel-Times, as well as it was of Old. As there is the same God of Mercies, so the same Praises are to be rendered to him for his Blessings, no doubt, and in the same manner now, (that is, by Singing) as was then, will appear;

1. Because the Lord (who alone appoints his

own Worship) hath commanded and 〈◊〉〈◊〉 it at our Hands; and his Command and P••••∣cept is the Rule of our Obedience: Rejoice 〈◊〉〈◊〉 Righteous; Praise is comely for the Vprig•••• Praise the Lord, sing unto him. Psal. 84 1, 〈◊〉〈◊〉 3, 4, 5. Sing aloud unto the God of our Stren•••• make a joyful Noise unto the God of 〈◊〉〈◊〉 Make a joyful Noise unto the Lord; come ••••••fore his presence with Singing, Psal. 100. 1, 〈◊〉〈◊〉 Psal. 95. 1, 2. O come let us sing unto the 〈◊〉〈◊〉 let us make a joyful Noise to the Rock of 〈◊〉〈◊〉 Salvation. And many such Precepts are gi•••• forth by the Holy Ghost, as 'tis well kno•• to all. 1 Chron. 16. 9. Sing unto him; 〈◊〉〈◊〉 Psalms unto him, and tell of all his wond•••• Works. So Psal. 68. 32. Sing unto the Lord 〈◊〉〈◊〉 the Earth; O sing Praises unto the Lord.

2. Consider these Commands, by which 〈◊〉〈◊〉 Lord established this part of his Worship of 〈◊〉〈◊〉 are as obligatory unto us in Gospel-Times, 〈◊〉〈◊〉 they were then to them when first instituted, ••••∣cept it could be proved to be either Ceremo•••• or Judaical, or hath received a change in 〈◊〉〈◊〉 Gospel. And this is evident in many resp•••••• particularly as to Prayer, that was a Duty 〈◊〉〈◊〉 and the Precepts contained in the Psalms 〈◊〉〈◊〉 the Prophets, which enjoin it, are of the 〈◊〉〈◊〉 Authority with those in the New Testament and equally bind the Conscience. So also 〈◊〉〈◊〉 Fasting, a Duty (as one observes) required 〈◊〉〈◊〉 the Prophets; and not so clearly repeated 〈◊〉〈◊〉 any Institution under the Gospel, as this 〈◊〉〈◊〉

Singing is; and the same might be said for Days of Thanksgiving. Nay, and 'tis obser∣••able, how oft our Brethren, upon all proper ••nd fit Occasions, fly to those Precepts to press Prayer, Fasting, and Thanksgiving too. If therefore Singing, as it is laid down and en∣••oined in these Sacred Precepts in the Book of Psalms, &c. is not binding, notwithstanding ••tis repeated and given forth in the New Te∣stament afresh; Why do you, when you exhort ••o other Duties, make use of Arguments and Proofs out of the Book of Psalms and the Pro∣••••ets, in other Cases, since the Commands thereof, though neither Ceremonial nor Judai∣••al, are (as you seem to affirm) of any Force, ••or obligatory to us? This seems strange, for ••ertainly Men have more reason in them, than ••o press Obedience on Subjects to their Su∣••eriors, by abrogated or antiquated Sta∣••utes; And shall the Lord's Ambassadors be more irrational in pressing Obedience to the Lord, than meer rational Men are in Civil Af∣fairs?

Now, saith one, Since there is no Man that questions whether Singing of Psalms was instituted and commanded of God of old; how can they avoid the Power of such Precepts, considering, as he minds, parti∣cularly Psal. 81. ver. 4, 5. where Singing is called a Statute for Israel, and the Law of the God of Jacob, and ordained in Joseph for a Testament; which, saith he, refers to

a Time, before they were brought into the Ceremonial Worship? Hence, saith he, it inevitably follows, that until any Man ca•• shew us, that Singing of Psalms, yea, Sing∣ing of the Book of Psalms, was Ceremonial or Judaical, or are changed or abrogated 〈◊〉〈◊〉 the Gospel; those Precepts lie upon us now with the same Power and Obligation as 〈◊〉〈◊〉 laid them under then; for the Antiquity of a Law, or Institution, rather commends it to us, than any ways abates of its Obligation so that had there been no other Institution•• for Singing of Psalms, &c. than what is 〈◊〉〈◊〉 the Book of Psalms, we should have had sufficient Authority to be found in them.

(A Manuscript called Psalmody.) He might have added, Since especially it is of 〈◊〉〈◊〉 like Nature with Prayer, viz. a moral Precept•• as well as brought into a written Law. But 〈◊〉〈◊〉 all I might add, 'tis much more unreasonable to plead an exemption from the Force and Obligation of those Precepts, since the Saints are injoined to sing those Psalms of David by the Holy Ghost in the New Testament; for 〈◊〉〈◊〉 grant there are no other Psalms, none called Psalms besides the Book of Psalms.

3. To this, take what Mr. Wells affirms;

〈◊〉〈◊〉 shall (saith he) take one Shaft out of the whole Quiver, i. e. I shall use one Argu∣ment, among many, which is this, viz. W•• always find this Duty of Singing Psalm•• linked to, and joined with other moral Du∣ties;

thus the Psalmist joins Singing and Prayer together, Psal. 95. 1, 6. O come let us sing unto the Lord—O come, let us worship, and fall down, and kneel before the Lord our Maker.

There is Prayer and Singing con••exed, Sing∣ing being of equal necessity and authority with other Ordinances 〈◊〉〈◊〉 so the Apostle James joins these two together, Is any 〈◊〉〈◊〉 you afflicted? let him pray. Is any 〈◊〉〈◊〉? let him sing Psalms, Jam. 5. 13. You 〈◊〉〈◊〉 observe, both these Services are equally cal∣culated for Man's Necessity. Thus Paul and Silas join them in their practice, Acts 16. 26. And so Justic•• Martyr, in his 117•••• Question, ad Orthod••••••, tells us, That they sang, and sent up Prayers to God; the Primitive Church confirming David's In∣junctions, and the Apostolical Commands. So that by these Instances we may observe, that the Duty of Prayer and Singing have walked in the same Equipage, and lay claim to an equal Authority from Divine Writ, the Scripture jointly favouring both, p. 177.

Secondly, This Duty and holy Ordinance of Singing in Gospel-Days is evident from these Prophetick Psalms.

I may speak, saith Mr. W••lls, of Singing, as Paul speaks of Timothy's Ordination, 1 Tim. 4. 14. it was given by Prophesy.

There are divers Pro∣phecies in the Old Testament concerning Saints singing in Gospel-times, on Psal. 108. 2. saith he, M••••r•• observe••, that there David pours

forth his ardent Prayers and Wishes for the Kingdom of Christ. And so Divines observe, that the 100 Psalm is Prophetical; Make a joyful Noise unto the Lord, all ye Lands. Serve the Lord with gladness: Come before his Pre∣sence with Singing. O sing unto the Lord a new Song: Sing unto the Lord all the Earth. Here we, and all 〈◊〉〈◊〉 Gentiles be sure who be∣lieve in Christ, are required to sing, nay, and to come into his Presence, that is, into his Pub∣lic•• Worship, with Singing. The like 〈◊〉〈◊〉 1 Chron. 16. 23, 24. Sing unto the Lord all the Earth: shew forth from day to day his Sal••a∣tion. Declare his Glory among the Heat••••; his marvellous Works among all Nations. So Psal. 66. 1, 2. Make a joyful Noise unto 〈◊〉〈◊〉 God, all ye Lands. Sing forth the Hono•••• 〈◊〉〈◊〉 his Name: make his Praise glorious. Psal 21. 13. Be thou exalted, O Lord, in thine 〈◊〉〈◊〉 strength: so will we sing, and praise thy Power. These, and many other Psalms, are, 'tis evi∣dent, Prophecies of Gospel-Times, when the old Boundaries of the Church should be broken down, to give an entrance unto the Gentiles in∣to the Church of God; and to shew us, that is the Jews in their Church-State were to celebrate the Praises of God by Psalms, so are we: and as Israel sang the Praises of God in the Wi∣derness, and at the Red Sea, and therein ac∣knowledged the Benefits they received; so 〈◊〉〈◊〉 we, with Songs of Thanksgiving, shew forth from day to day his Salvation, and declare his Glory among the Heathen, with a joyful and trium∣phant

Noise; otherwise we fall short of answer∣ing the Prophesy in our Day and Times, and render not to God the Duty he requires. And to all the prophetical Psalms, I might add that pregnant Prophecy recorded by the Prophet Isa, Chap. 52. 8. Thy Watchmen shall lift up the Voice, with the Voice together shall they sing.

Which clearly (saith Mr. Wells) progno∣sticates this. Musical Ordinance in Gospel-Times. Musculus faith, These Watch••en shall jubilee, when they shall consider the great Joy approaching for the Redemption obtained by Christ. There are two things, which not only establish, but sweeten and honour an Ordinance. 1. Promises. 2. Pro∣phecies. Christ himself was the Fruit and Issue of both.

These things clearly inform us:

1. That Singing of Psalms, &c. is not a legal part of Worship, but fuitable to Gospel-Times.

2. That there is clear and manifest Institution of it;* 1.1 nay, and that these prophetical Go∣spel-Psalms and Prophecies, are part of the Gospel, (being Prophecies of it, as the first Chapter of John is).

What think you of those places of the Prophets and Psalms, that speak of Christ as they are mentioned and recited in the New Testament? are they not Gospel as well as any thing ye find therein taught or laid down a∣new? Doth not the Apostle tell us, That unto them (that is, to Israel) the Gospel was preached,

as well as unto us? And that in Promises and Pro∣phecies it was preached to Abraham?

3. Consider that there is no attainment un∣der the Gospel, of special spiritual Privi∣ledges, that can exalt Christians beyond th•• practice of this Duty; the more our Mer∣cies are, the greater are our Obligations 〈◊〉〈◊〉 praise God by Psalms, Hymns, and Spiritual Songs; and so express the Joy of our Hearts, by Singing forth the Praises of God: they that attain to the greatest purity of Gospel-Worship and Institutions, are to do as Moses and Israel did at the Red Sea. Rev. 13. 3.

4. And they sang the Song of Moses the Ser∣vant of God, and the Song of the Lamb, say∣ing, Great and marvellous are thy Works, 〈◊〉〈◊〉 God Almighty; just and true are thy Way, thou King of Saints. Who shall not fear that, and glorify thy Name, O Lord? for thou 〈◊〉〈◊〉 art Holy; for all nations shall come 〈◊〉〈◊〉 worship thee, for thy Judgments are 〈◊〉〈◊〉 manifest. Manuscr. Psalmody.

These were such that have attained to the Purity of Gospel-Institutions, being purged 〈◊〉〈◊〉 by Fire from Antichristian Pollution, being be∣come as pure and transparent Glass, having 〈◊〉〈◊〉 a perfect Conquest and Victory over Antichrist, who are said thus melodiously to sing forth the Praises of God; and to close this, we 〈◊〉〈◊〉 sing in Heaven in the highest Glory: and there∣fore it follows, the highest state of Grace 〈◊〉〈◊〉 upon us; be sure to be found in this so holy 〈◊〉〈◊〉 sublime Duty, which as we have shewed, in the Work of Angels.

Obj. But by the same Argument you bring to prove we ought to sing Psalms, &c. in Gospel-times, from the Precepts given by David; Why may we not, as David did, use an Instrument of ten Strings?

Answ. 1. Singing with Instruments, we say with Reverend Mr. Cotton,

was typical, and so a Ceremonial Point of Worship, and there∣fore ceased; but Singing, saith he, with Heart and Voice, is a Moral Worship, such as is written in the Hearts of all Men by Nature.

As to pray in distress, pag. 6. let it be observed, that I am not alone in my Apprehensions, as touching Singing being a Moral Duty. Here you see that this worthy Man positively affirms the same: And again, he saith,

That singing of Psalms, &c. is not a Ceremony, but a Moral Duty, and so continueth in the New Testament, [Cotton's singing of Psalms, pag. 23, 24.] But, faith he, suppose singing with Instruments were not typical, but only an external Solemnity of Worship fitted to the Solace of the outward Senses of Chil∣dren under Age, (such as the Israelites were under the Old Testament, Gal. 4. 1, 2, 3.) yet now in the grown Age of the Heirs of the New Testament, such external pompous Solemnities are ceased, and no external Wor∣ship reserved, but such as holdeth forth Sim∣plicity and Gravity, &c.

I might add, and by the same Argument we may not sing, be∣cause they used Instruments, &c. We must not pray, or their praying is no Rule to us, be∣cause

they offered them up to God with Incense, and divers such like Absurdities in other re∣spects would follow; therefore there is now no other Instrument to be used in singing but that of the Tongue, well tuned with Grace, from a holy and spiritual Heart. But more of this hereafter. 'Tis enough to remove this Objection, Singing is given forth a-fresh in the New Testa∣ment, and no Instrument of Musick mentioned. Which brings me to the sixth and main Argu∣ment, to prove, Singing of Psalms, Hymns and Spiritual Songs, a Gospel-Ordinance.

CHAP. VI.

Wherein it is proved, that singing of Psalms and Hymns, &c. is a Gospel-Ordinance, because instituted and requi∣red of the Churches by the Holy Ghost.

WE shall now shew you it is one of Christ's Institutions, or that which the Holy Ghost doth positively require, or in∣joyn the Churches of God in the New Testa∣ment to be found in the Practice of. To make this fully to appear, I shall direct you to Ephes. 5. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Psalmis & Hymnis, in Psalms and Hymns, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & Canticis spiritalibus, and in spiritual Songs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cantantes & psal∣lentes,

singing and psalming in your Hearts to the Lord. Col. 3. 16. Let the Word of Christ dwell in you richly in all Wisdom; teaching and admonishing one another in Psalms, and Hymns and spiritual Songs, singing with Grace in your Hearts. The holy Apostle in this Epistle to the Coloss••ans, strenuously laboured to take off this Church from all Jewish Rites, Shadowy-Ordinances and Ceremonies, and yet injoyns the Duty of singing of Psalms and Hymns and spiritual Songs upon them by the Authority of the Holy Ghost, as that which is the absolute Duty of the Saints and Churches of Jesus Christ in Gospel-days. What a foolish thing is it for any to object against this Ordinance, be∣cause in the performance of it under the Law it was with Musical Instruments, since 'tis to these Churches so plainly given forth as a Gospel-Duty, and in them to all the Churches of the Saints to the end of the World? For by the same Argument one may deny singing of Psalms, &c. to be a Duty, notwithstanding so fully commanded or enjoyned by the holy Spirit, another may object against any other Precept, and so till they leave us not one Gospel-Ordinance. I must confess, whatsoever was given forth under the Law, or injoyned as an Ordinance (unless a Moral Precept) that is not given forth anew under the New Testament (there being neither Precept nor Precedent for it) I never believed it doth in the least concern us. Hence we object against the Jewish Sabbath (for tho a time of Worship is

Moral) yet the Seventh Day, which was co••∣manded to the People of the Jews, and prosely•••• Stranger that was within their Gates, yet it ••••∣ing not given forth in the Gosp••l by 〈◊〉〈◊〉 nor his Apostles, nor ever observed (as we 〈◊〉〈◊〉 find) by any Gospel-Church, it concerns us 〈◊〉〈◊〉 in the least, especially considering that 〈◊〉〈◊〉 Gospel Churches observed another Day in 〈◊〉〈◊〉 Worship, and not that, viz. the first Day of 〈◊〉〈◊〉 Week.

But as touching this of Singing, there 〈◊〉〈◊〉 remain certainly no doubt about its being 〈◊〉〈◊〉 Duty, since, as I have already proved, it 〈◊〉〈◊〉 observed before the Law, and under the 〈◊〉〈◊〉 and in the Gospel, and given forth here 〈◊〉〈◊〉 these Churches as an absolute Institution: 〈◊〉〈◊〉 if these words don't contain a Precept, we 〈◊〉〈◊〉 be at a great loss to find a Precept for 〈◊〉〈◊〉 other Duties in the New Testament, which are no otherwise expressed.

As for Example, Only let your Conversa•••••••• be as it becomes the Gospel, Phil. 1. 27.

Is any afflicted? let him pray, James 5. 1••.

Let no corrupt Communication proceed 〈◊〉〈◊〉 of your Mouth, &c. Ephes. 4. 29.

Let every one of you so love his Wife, &••. Ephes. 5. 33.

All these Precepts are injoyned in the very same form of Speech, Let the Word of 〈◊〉〈◊〉 dwell in you richly in all Wisdom; teaching 〈◊〉〈◊〉 another in Psalms, and Hymns, and Spirit•••••• Songs, singing with Grace in your Hearts to 〈◊〉〈◊〉 Lord.

Is any merry? let him sing Psalms, James 5. 13. 'Tis not left to our liberty, whether we will sing or not, or that we may, or may not do it; 'tis as absolutely injoyned as Prayer, or any Gospel-Duty, and that not only on single Persons at special occasions, but on the Churches also; they are here required to sing Psalms and Hymns, and Spirituals Songs likewise.

A Man may as well say, any one of them who were Members of the Churches, were not concerned in other Precepts, as to say, this doth ••ot concern them all generally as well as some in particular. May not you as well say, and stand by it too, All are not to be filled with the Spirit, or to desire the further influence and assi∣stance of it; or, all are not required to pray, nor to put on the whole Armour of God; or, all are not to let their Conversation be as be∣comes the Gospel? nay, what not?

Now since one Command, or two at most, for breaking of Bread is judged a sufficient ground for all Christians Obedience, and we finding no mention made of the practice of it in di∣vers Gospel-Churches; Why is not this Com∣mand, thrice repeated in the New Testament, as binding on our Consciences as the other? especially considering how it corresponds with the Practice of Christ and his Apostles, as shall, God willing, be further evinced. For we have, in a word, both Precepts for it, and Examples too. Tho if we had no Precedents for Singing in the New Testament, yet these Precepts are sufficient; and where we have the one, we need not the other.

Besides, where there is the like Ground or Reason of a Law, one would think that might tend somewhat to satisfaction: Have not we like cause to praise God, and to sing forth his Praise, as they had? And doth not God deserve the like Glory and Honour from us, as from them? And do not our Souls need those sweet Soul∣refreshing Comforts and Consolations which ma∣ny▪ meet with in that Ordinance, as much as they did? And is not every Word of God a∣like pure and righteous, and equally to be esteemed?

Nor will that Objection some raise against it, signify any thing, viz. Why, we cannot come at it; we do not know how we should sing.

Ans. How! has Christ not been faithful then (who is the Son over his own House) in decla∣ring the manner how we should sing? hath he not left us a Pattern, or an Example himself? Is it not said, they sang an Hymn, viz. he himself with his Disciples? And since there is no other Rule, Mode, or Manner of Singing differing from that practised by Moses and Is∣rael before the Law, (and others after them) and these in the New Testament, what can be clearer? the manner is plainly described. But will your utter neglect of it upon this pretended Ignorance excuse you before the Lord? ought you not to do it as well as you can? But I am afraid rather some have taken up a Prejudice against it, and do not desire to be informed about it. But I shall from what I have said up∣on this last Proof, draw one Argument, and proceed to the next thing.

Arg. 1. That which Christ practised in Go∣spel-Worship, and his Holy Apostles by the Au∣thority of the Holy Ghost did injoyn on the Go∣spel-Churches as their Duty to do, is the undoubt∣ed Duty of the Saints and Churches of Christ to do and perform to the end of the World. But Christ did practise the Singing of a Hymn with his Disciples in Gospel-Worship, and his Apostles did injoyn, or require the Gospel-Chur∣ches to sing Psalms and Hymns, and Spiritual Songs as their Duty, by the authority of the Holy Ghost. Ergo, 'Tis the undoubted Duty of the Saints and Churches of Christ, to practise Singing of Psalms, Hymns, and Spiritual Songs to the end of the World.

The Minor, as to the practice of Christ and his Disciples, I have already proved; the Scripture is plain, read Mat. 26. 30. And when they had Sung an Hymn, they went out into the Mount of Olives. The same is recorded by St. Mark, Chap. 14. 26. And his Apostles did injoin it on the Churches, Ephs. 5. 19. Col. 3. 16.

As touching the Major, if that be not grant∣ed, farewel to all Gospel-Institutions.

For if neither Christ as our Pattern, nor the Apostolical Institutions and Injunctions con∣tained in the New Testament as our Rule, gives no sufficient Authority as to do what was so practised and injoined, what Ordinance can bind us?

CHAP. VII.

Proving Singing of Psalms, &c. An Ordinance, because it was confirmed by Miracles, as other Ordinances were.

MY next Argument to prove it is a Go∣spel-Ordinance to Sing Psalms, Hymns, and Spiritual Songs, is taken from that visible witness that God did bear to it, in the New-Testament, it seems to me, (and others whose Eyes God hath opened) that it was confirmed by a Miracle, as all other Gospel-Ordinances more or less were, Heb. 2. 3, 4. As the whole of Christ's Doctrine, or the Christian Religion, was confirmed by Signs and Wonders, and di∣vers Miracles and Gifts of the Holy Spirit ac∣cording to God's own Will and good Pleasure; so were most, if not all, Gospel-Ordinances particularly.

1. Meeting together on the first Day of the Week was miraculously owned, and confirmed by that wonderful effusion of the Holy Ghost, Acts 2. 1, 2, 3.

2. Preaching the Word was after the same manner confirmed. Whilst Peter yet speak these words, the Holy Ghost fell on all them which heard the Word, Acts 10. 44. For they heard them speak with Tongues, and magnify God, vers. 46.

3. Baptism was as wonderfully confirmed at the Baptism of our Saviour, for when he came out of the Water, the Heavens were open∣ed, and to, a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased, Mat. 3. 16, 17. And the Spirit descended like a D••ve, and lighted on him.

4. Laying on of Hands was after the like manner owned and confirmed: And when Paul had laid his hands on them, the Holy Ghost came on them, and they spake with Tongues, and mag∣nified God, Act. 19. 6.

5. Also when the Apostles had prayed, 'tis said, the place was shaken where they were as∣sembled; and they were all filled with the Holy Ghost, Act. 4. 31.

6. In the last place, we find. Singing also was in the same sort confirmed: And at Mid∣night Paul and Silas prayed, and Sang Praises 〈◊〉〈◊〉 God; 〈◊〉〈◊〉 the Prisoners heard them. And suddenly there was a great Earth-quake, so that the Foundations of the Prison were shaken, 〈◊〉〈◊〉 immediately all the Doors were opened, and eve∣ry Man's Bands were 〈◊〉〈◊〉, Act. 16. 25, 26. Mr. Wells taking notice of this place, saith, God honoured the Ordinance of Singing, &c. with Miracles: Behold here, faith he, an emi∣nent Miracle, Prisons saluting their Prisoners Liberty. Paul and S••l•••• Singing, set God on working. And if their Tongues were loosed in Duty, their Hands shall be loosed for Liberty; Singing and Praying can work ••••••ders. Cer∣tainly had not this Duty, as well as others,

been to continue in the Church as most accep∣table to God, he would never have witnessed to it after this manner: but since he hath, let such tremble that slight and contemn it. As these Miracles confirmed the Gospel in gene∣ral, so all must needs confess each Ordinance thus owned and born witness to, was miracu∣lously confirmed, and as others, so this.

Joyntly with this Argument, it is necessary also in the next place to consider, how Singing of Psalms was brought into the Church in the Gospel-times, as other Ordinances were, even as a Doctrine, Prophesying, Interpreting, &c. 1 Cor. 14. 26. Nay, and it seems it was in their Publick Assemblies, when Unbelievers were admitted to come in among them, as appears by vers. 33.

Object. But this was an extraordinary Sing∣ing, or a Singing by an extraordinary Gift, and there are none have such Gifts now; and there∣fore none must sing in these days, since the mi∣raculous Gifts are ceased.

Answ. That the Psalm was extraordinary as to the Matter, is doubtful; because we know no Psalms but the Book of Psalms, or those called the Psalms of David: so that it is very likely it might be one of them; but let it be a Psalm, or an Hymn, given forth by the extra∣ordinary Gifts of the Spirit, and sung too by the same extraordinary Spirit, yet this doth not weaken, but strengthen my Argument.

1. Because, as I said even now, all Gospel-Ordinances

were witnessed to by the miraculous Gifts of the Holy Ghost, in the Apostles days; and so likewise they had extraordinary Gifts to discharge those Duties respectively.

1. They had an extraordinary Gift of Prayer, extraordinary Gifts to Preach and handle a Doctrine; the like in Interpreting and Prophesying, so no doubt likewise for Sing∣ing. But if after these extraordinary Gifts cea∣sed in the Church, the Saints were to sing no more, but leave off that Ordinance, notwith∣standing the Churches are enjoined to sing by the Holy Ghost:

Pray consider the direful Consequences of such an absurd Conclusion, i. e. the Apostles had an extraordinary Spirit, nay, an infallible Spirit, in Preaching, in Praying, in Prophesy∣ing, in Interpreting the Scripture; and in the whole of their Work, in the Administration of the Gospel, in respect of every Duty and Or∣dinance thereof; these are all ceased, since none have these miraculous Gifts now. From hence it will follow, There's none now can, or ought to Preach, Pray, Interpret, &c. or dispense any one Ordinance of the Gospel, &c. Nay, and 'tis not unknown to many, there are some have lately made use of this Argument against all Ordinances: And this I will say, and by the help of God stand by it too, That if Singing must be rejected or thrown away, by virtue of this Argument, viz. Because none have an ex∣traordinary Gift to bring 〈◊〉〈◊〉 forth, all Ordinan∣ces are gone, or must be cast off. God deliver

poor Christians from the pernicious Arguings of such weak Opposers of Singing of Psalms, Hymns, and Spiritual Songs. Besides, 'tis evi∣dent, none of those Duties and Gospel-Admi∣nistrations, were tied up to such who 〈◊〉〈◊〉 those extraordinary Gifts, but that others who had but the ordinary Gifts, might and ought to at∣tend upon the Administration of the same Du∣ties and Ordinances, as well as those so miracu∣lously endowed: for the main Business the A∣postle strives to do there, was not to order the Matter of the Worship of the Gospel, but to regulate the Manner how those extraordinary Gifts in the Church should be used to prevent Confusion; and that all might be done to edi∣fication of the People, whilst God saw good to continue them in his Church. Doubtless there cannot be a stronger Argument brought to prove and confirm this Ordinance. The Holy Ghost inspired the Saints with Miracles, Gifts of the Spirit, to bring forth a Psalm, as well as to bring forth a Doctrine; and so witnessed to it, and established it as a standing Ordinance in the Church, as being of the same Nature and Au∣thority with Prayer and Preaching, or any other Gospel-Institution. I will close this with one Argument.

Arg. That Duty or Ordinance which was owned and witnessed to by the Lord in the New Testament, with Miracles, and the extraordi∣nary Gifts of the Spirit, is to abide in the Church as a standing Ordinance. But Singing of Psalms, &c. was thus confirmed, owned, and

witnessed unto. Ergo, Singing of Psalms, &c. remains in the Church as a standing Ordinance.

CHAP. VIII.

Proving Singing of Psalms, Hymns, and Spiritual Songs, a Gospel-Ordinance, to continue in the Church, from the practice of the Churches in the suc∣ceeding Ages next the Apostles Times, particularly in the second and third Centuries; with the practice of all the Godly generally in all Ages, nay, the most strict in Grace and Godliness till this present Age.

AS Singing of Psalms, Hymns, and Spiritual Songs, was instituted and given forth by the Holy Ghost in the Gospel, and practised by Christ and his Saints in the Primitive Times: so we shall shew you, from the best and most approved Ecclesiastical Histories, it was practised in the Ages next unto the Apostles Days.

Here I shall give you what Mr. Roberts in his Key to the Holy Bible, hath said upon this account, pag. 173.

And as Singing of Psalms, &c. (saith he) was used in the purest Primitive Apo∣stolical Times in the Church-Assemblies: so

it was continued all along in the successive Churches hitherto, though it is too evident that some Corruptions and Vanities, by lit∣tle and little, crept into this, as into other parts of God's Worship.

Singing of Psalms, &c. was used in the second Century, to celebrate Christ and his Deity,

against the Calumny of Theodosi•••• Euseb. Eccl. Hist. Lib. 5. cap. 28.

Eusebius tell us, that Pliny the Second, abo•••• Anno 98, wrote an Epistle to Trajan the Em∣peror, that the Christians being gathered toge∣ther before day, were wont to sing Hymns to∣gether, and praise Christ as God. And the same Eusebius affirmeth, that Philo-Judaeus did testify the same of this Christian Practice; and also assures us, that the said Pliny and Traja lived in the Time of the Apostle John, who did not die till about 100 Years after Christ.

This very Passage out of Eu∣sebius,* 1.2 I find cited by Mr. ••••∣berts, Mr. Wells, Mr. Cott••••, and also by Mr. Sidenham 〈◊〉〈◊〉 others. But having the History. I need not mention them; yet for one Reason I shall add the same over again out of Mr. Sydenham's Treat. of Singing, p. 209.

Eusebius (saith he) in his Eccles. Hist. lib. 3. cap. 35. quotes two Epistles of Pli∣nius Secundus to Trajan the Emperor, testi∣fying that the Christians were wont to as∣semble themselves, before day, to sing Psalms and Hymns together. The same doth Philo-Judaeus

testify, who lived in the Apostles Time, as the same Esebius saith, Lib. 2. cap. 22. Now in the Time of Plinius and Trajan did the beloved Disciple live, saith Zanch on Ephes. 5. 18, 19.

Tertullian, who flourished near the Apostles Time, about 194, saith, the Christians were wont to sing out of the Holy Scripture, Apol. cap. 1. 9. as their usual custom.

Athanasius maintains it was practised in his Days, Episcop. eo locis.

Cyprian pressed this Duty in his Epistle to Donatus.

Chrysostom in his Commentary on Psal. 41. admonishes all Persons, Countrymen, Mariners, Weavers, &c. to sing Psalms and Spiritual Songs.

Estius cries out, saith Mr. Wells, to take no∣tice of the Custom of the Primitive Christians, who did not only sing Psalms and Hymns in their publick Assemblies, but in their private Families.

I might quote Ambrose, who zealously pres∣sed this Duty on the Western Churches, of sing∣ing Psalms and Hymns, Lib. 9. Confessionum.

Mr. Cotton saith, that one Samosaten•••• the Heretick, who denied the Deity of the Lord Jesus, was one of the first that within these first 300 Years, opposed the Singing he speaks of.

No marvel if the Saints sung to Christ, as unto God, that such a Man opposed the practice of Singing such Hymns.

Basil the Great, a most Famous, Pious, and Learned Man, mightily commends the Singing of Psalms, as I find him quoted by several wor∣thy Writers, I need not go lower.

Obj. But they Sung with Orrgans, or mu∣sical Instruments; the Ordinance was corrupted, and we cannot come at it now, &c.

Answ. 1. We find no mention in the least of any other Singing, but that of united Voices, in Eusebius, nor Tertullian, &c.

2. But, pray, what Ordinance hath not been corrupted and the purity of it (as pra∣ctised in the Primitive Time) lost? Now by the same Argument, viz. because adulterated and intermixt with foolish Ceremonies, we must not Sing: So we must not practise Bap∣tism, nor the Lord's Supper, nor any other ••••∣stitution of the Gospel, for none have been more abused and corrupted than they have; and indeed it is rather an Argument for Sing∣ing, than against it; for here in Satan shewed his Malice and Hatred of it, by seeking thus 〈◊〉〈◊〉 add Poison to it.

But ought not we to labour to restore it 〈◊〉〈◊〉 its primitive Practice (as in other Ordinances through Grace, we have been helped to do?) Shall we not have the pure Food of God•• Word, because Antichrist hath put Poison 〈◊〉〈◊〉 theirs?

There is one thing I omitted which is wor∣thy to be noted in Eusebius; It seems the Chri∣stians would not part with this sweet Ordinance of the Gospel, though it cost them the loss of

their Lives, for though they were discovered by their Singing in their Assemblies, yet they would not leave it off.

To pass by the Wald••nses practice in Singing, &c. and all other Godly Christians since the beginning of the Reformation; How zealous were the Godly Puritans (as they were cal∣led) for this blessed Ordinance, in whom God∣liness shone so gloriously, that few since may compare with them?

Also our Brethren of the Independent and Presbyterian Perswasion are as well established in this sweet Ordinance, as in Prayer and Preaching. What though they mistake in Bap∣tism, doth it therefore follow they must needs mistake here too? Why may they not be wrong, and off the Rule in their Preaching and Praying and all else they do?

I must confess, I value not the Practice of all Mankind in any thing in God's Worship, if the Word of God doth not bear witness to it, but sence 'tis positively injoined in the New-Testament, and also an Example left of our Sa∣viour, and his Disciples practice, I thought it could not be amiss to take notice of the unani∣mous Agreement, and joynt Consent and Pra∣ctice of the Churches and Godly Christians in the succeding Ages next after the Apostles, and to this very Day; but all this is needless, since ••tis to me all one as to go about to prove the Saints in every Age of the World did pray and praise God, this of Singing being an Ordinance of the same nature.

CHAP. IX.

Shewing the true Form or Manner of Singing in the Gospel-days; and that it ought to be with united Voices, or to sing together harmoniously.

I Having in the first Chapter proved there is no proper Singing but what is with the Voice, part of my Work here is done already; till I come to the Objections? I need not handle that Point any farther. But the Questi∣on is, Whether one Person only, or the whole Church, should sing together with united Voices?

'Tis the latter that I do assert, and shall, by God's assistance, endeavour to make appear; and I shall begin with our Pattern, I mean that Example our Lord Jesus and his Disciples have lest us; Is it not said they sung? that is, Christ himself with his Disciples sung a Hymn•• together, in the end of the Administration of the Holy Supper, Matth. 26. 30.

The second place I may direct you to, is Acts 16. 25. And at midnight Paul and Silas prayed, and sang Praises unto God, and the Prisoners heard them.

Obj. The place in Mathew 26. 30. may as well be translated, they praised God.

Answ. Though it is true they praised God, and it will bear that sense, yet, as Mr. Cotton and all learned Men I can meet with say, the Greek word signifies, their Praising of God in a Hymn. That is to say, they praised God by Singing. [See Dr. Du-Veil on Act. 16. 25.] Where is the Man that saith the Word will bear a praising of God without Singing? if there should be such a Person, I perceive (by my converse with several Learned Men) that I shall bring twenty, may be an hun∣dred to that one that will refute and contra∣dict him in what he says.

But let this be considered, viz. Though all spi∣ritual Singing is a Praising of God, yet all Prai∣sings of God, are not Singing his Praise.

I have already proved that Singing in the Spirit in a melodious manner, is the highest manner to express the Praises of God that the Scripture bears witness of; so that 'tis no marvel that some tell you it signifies Praising of God. But it is a poor sorry Cause that puts Men upon a temptation to quarrel with the Translators of the Bible, who from the word they hymned, positively affirm, they sang a Hymn. This is enough to stumble many weak Christi∣ans, who from such Dangerous and unnecessary exceptious may be ready to conclude, the Holy Bible is not truly translated in other places, and so may not know what to receive as a Truth, especially when they shall render a Greek word Singing, and another shall say it signifies no more than giving of Thanks. Yet Mr.

Marlow seems to affirm no less, pag. 30. All know these are two different things, and tho he says truth, that says they praised God, when they sung an Hymn •• yet if they did no more than in the common manner say Grace, or give Thanks, he that says they Sung, tells an untruth; in plain English, he lies; and so every Man will say: Should I give Thanks after Supper, and one that is by should say I sung a Hymn, would not others who were with me wonder at his Impudence, and say he re∣lated a false Story, and testify I did no more than say Grace, or give Thanks?

Nor doth it signify any thing, if some Greek Copy or old Traslation should render it, they gave Thanks, from the word [they Hym∣ned:] For of what Authority is such a Transla∣tion, when compared to our late faithful and laborious Translators, who having many Greek Copies, and comparing them together, do affirm the Greek Word signifies, they sung 〈◊〉〈◊〉 Hymn? and so saith Learned Dr. Du-Veil.

Object. But might they not be said to sing to∣gether, tho none sung but Christ only, and 〈◊〉〈◊〉 Disciples at the close say, Amen; as in Prayer Men are said to pray, when there is but one that is the Mouth?

Ans. This can't be, since there is so great a difference between the nature of Prayer, and that of Singing, which I have clearly opened in the first Chapter of this Treatise; there is Mental Prayer, praying in the Heart, and Heart-rejoicing; but there is no proper singing

without the Voice, so that this would be just∣ly to confound the Propriety of Speech. A whole Multitude that hear a Sermon, and say Amen to what they hear, may as well be said all of them to preach, as many may be said to sing, when there is but one only indeed that doth sing.

2. But further, to remove this Doubt; I must say with Mr. Cotton,

If the Disciples did not joyn in singing that Hymn, but only by silent Consent, then they might as well be said to have taken the Bread and blessed it, and broke it and distributed it, and so the Cup; for all this Christ did with their silent Consent. But what our Saviour did alone, is expresly recorded as done by himself: He took the Bread and gave Thanks; it doth not say, they gave Thanks; and he took the Cup, &c. But observe, this of Singing or Hymning, is laid down in the plu∣ral Number, when they had siung an Hymn, they departed into the Mount of Olives: They that departed into the Mount, were they that sung the Hymn: Now it was not Christ alone, but his Disciples with him that departed into the Mount of Olives; therefore, saith Mr. Cotton, it was Christ and his Disciples that sung the Hymn toge∣ther.

CHAP. X.

Proving Singing the Praises of God with united Voices, from the Practice of the Saints in the time of the Old Testament.

BUt to proceed in the next place, to prove the Ordinance of Singing ought to be performed with united Voices, pray consider the Practice of Moses, and the Children of Israel in singing after their Deliverance at the Red Sea, Exod. 15. 1. Then sang Moses and the Children of Israel this Song, &c. Moses did not sing alone, but the whole Congregati∣on sung with him: Psal. 106. 12. They be∣lieved his Word, they sang his Praise; but soon forgot his Works; namely, the most of them that sung at the Red Sea; not Moses, but the Children of Israel who sung with him, they that sung his Praise soon forgot his Works:

Moses, say our late Annotators, composed the Song, and he, together with the Israelites, sung it to the Honour of God.

Thus sung Deborah and Barak, and indeed we find no other Singing generally throughout the Old Te∣stament. And therefore, since we are commanded to sing, and Christ hath given no other Directi∣on

about it but that of his own Practice, with his Disciples after the Holy Supper, and that of the Practice of Paul and Silas, who sung together, we may assure our selves there ••s no other manner of Singing to be brought into the Church but that with united Voices; and he that should set up, or bring in any other way or manner, doubtless would be guilty of an In∣novation. Should one alone sing in the midst of the Congregation, like a Ballad-Singer, what Word of God is there to justify any such Practice? I doubt not but to make appear, when I come to it, that that Refuge in 1 Cor. 14. will fail them.

CHAP. XI.

Proving that singing the Praises of God in Publick Worship with united Voices, from the Prophecies of the Scripture, that foretold how the Saints and Church of God should sing in Gospel-days.

OUR third Proof to demonstrate singing of Psalms, Hymns and Spiritual Songs in God's Publick Worship with united Voices, shall be taken from those Prophetical Psalms and Passages in the Old Testament, that clearly relate to the Practice of the Saints in Gospel-Times. Take Dr. Roberts words here in the first place.

Singing of Psalms, &c. by Be∣lievers

under the New Testament (saith he), is often-times prophetically fore-told 〈◊〉〈◊〉 fore-required in the Old Testament; and therefore Singing of Psalms is clearly an Or∣dinance of Christ under the New Testament. The Antecedent is evident in sundry instan∣ces of the Old Testament.

(Wherein pray take notice, that this Argument the Doctor brings, doth not only prove, that Singing is a Duty, but shews the manner of it also, how it should be used in our Congregations). He then proceeds to mention some of those Pro∣phetical Scriptures.

O sing unto the Lord a new Song: sing ••••∣to the Lord all the Earth. Sing unto the Lord, bless his Name, &c. Psal. 96. 1, 2. Again, Make a joyful Noise unto the Lord, O all the Earth. Serve the Lord with Glad∣ness; come before his Presence with Singing. Both which places, all the Earth, (saith he) must needs refer to the Gentiles as well as the Jews at that present Time; to the Gentile•• afterwards, when they should be called and converted to the Lord, then the Gentiles also should worship the Lord with Singing of Psalms, with a joyful Noise.

Which cann't be any other than Singing together with a me∣lodious Voice. But he goes on.

So that these Passages (saith he) are tacit Prophe∣cies of calling the Gentiles, and of their New-Testament-worshipping God by Sing∣ing forth his Praise. Add hereunto that no∣table passage; O come let us sing unto the

Lord: let us make a joyful Noise to the Rock of our Salvation. Let us come before his Presence with Thanksgiving; and make a joyf••l Noise unto him with Psalms. Psal. 95. 3. This Psalm is undoubtedly a Pro∣phecy of Christ, and of that Worship that shall and ought to be performed to him so∣lemnly in Sacred Churches under the New Testament, and especially on the Lord's-Day-Sabbath. The Sabbatism, or rest of the New Testament, for the Apostle interprets this Psalm of Christ, compare Psal. 95. 7. to the end, with Heb. 3. 6, 7. & 14. 15. as upon that Psalm I have noted. This Psalm judicious Calvin thinks, agrees to the Sab∣bath-day, wherein Sacred Assemblies worship God. And it is evident in the current Psalm, that herein the Holy Ghost prophetically ex∣horts to that solemn Worship of God under the New Testament, which was usual on Sabbath-Days, viz.

1. Praising the Lord, and Thanksgiving to him with Singing of Psalms,

(with a joyful Noise, or melodiously with united Voi∣ces)

Vers. 12. urging the same with sundry Arguments, Vers. 3, 4, 5.

2. Solemn publick Prayer, with the Rea∣sons thereof, Vers. 6.

3. Willing, believing, and obedient at∣tention to the Word of God then published, without hardening their Hearts against it through unbelief, To day if you will hear his Voice, harden not your Hearts, Vers. 7, 8.

So that this Prophecy of Christ, and of the New-Testament-Worship, evidently shows, that the Praises of God, solemnly with Sing∣ing of Psalms, solemn Prayer, and solemn Preaching, and hearing of the Word of God, should be those Ordinances of Christ, (and in such manner as there mentioned) as the Duties of Christians under the New Testa∣ment. And it is here further added, whereas the Apostle saith To day; this day is interpre∣ted by the Apostle to be meant, 1. Not of the Seventh-Day-Rest from the Creation, Heb. 4. 6, 7, 8. 2. Nor of the Typical-Re•••• Joshuah gave them in the Land of Canaa••, Heb. 4. 6, 7, 8. but of another certain Day limited in David's Psalms, Heb. 4. 7. which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Sabbatism, a keep∣ing of a Sabbath, remaining to the People of God, Heb. 4. 9. And this Sabbatism is the Day of our Lord Jesus, when he ceased from his Work of Redemption, as God did from his of Creation, Heb. 4. 10. And which is that Day of our Lord Jesus? Is it not the Day of his Resurrection, that's our Lord's-Day-Sabbath, which David so long before foretold should be celebrated with so∣lemn Prayer, Preaching, and Hearing of the Word, and with Singing of Psalms with a joyful Noise.

[And thus what was written afore-time, was written for our Learning, and is full of Instruction to us, and doth serve for Reproof and Correction; likewise to such who do not hearken to every part of those Duties

which are enjoined upon them therein, but ca∣vil themselves out of the practice of it, with groundless and unnecessary Objections, and childish Questions].

But further, (saith he) our Spiritual and Eternal Sabbatism, partly as with Christ from Sin and Misery, both in this World, and that which is to come, Je∣sus our High Priest being passed into the Hea∣vens,

Heb. 4. 15, 16. Mr. Cotton speaks the same with this worthy Man, pag. 10, 11.

2ly, The next Scripture-Prophecy, that shews clearly how the Lord's People should sing now in Gospel-Days, is that in Isa. 52. 7, 8. Thy Watchmen shall life up the Voice; with the Voice together shall they sing. It is worthy your no∣ting to consider, what Time this Prophecy did refer to; which you may soon see, if you read the Context, How beautiful upon the Moun∣tains are the feet of them that bring good Tydings, &c. Which the Apostle absolutely applies to the Time of the Gospel, and to Go∣spel-Ministers, Rom. 10. 15. And the Prophet doth not only say, The Watchmen shall lift up their Voice, and with the Voice together sing, but also calls upon the desolate and waste places to sing together; which can refer to none but the Lord's People, who in Gospel-Days shall be made a Praise to him who had been as a poor barren and waste Wilderness. For (saith the Prophet) in the next words, The Lord hath made his Arm bare in the Eyes of all Nations, and the ends of the Earth shall see the Salva∣tion of God, Vers. 10.

Now this place directly declares the man∣ner how we ought to Sing, that is, with Voices together. And thus I find a most Re∣verend and Learned Man speak upon the place:

David's Psalms (saith he) were Sung toge∣ther in Heart and Voice, by the twenty four, Orders of the Musicians, who typed out the twenty four Elders,

(which our Annotators, and others say signify the Church and Mini∣sters of Christ), and so saith this Author, viz.

All the Members of Christian Churches, Rev. 5. 8. who are made Kings and Priests to God, to praise him as they did; for if there had been any other Order of Singing besides the Body of the People, to succeed those for∣merly used, the Lord would doubtless have given directions how or what it was. Not Moses only, but all Israel sang; and the Wo∣men, as well as the Men, also intimateth that that Song John speaks of, Rev. 15. 3. which, saith he, the Protestant Churches getting Vi∣ctory over the Beast, with Harps in their hands, and Singing the Song of Moses refers to that Song and manner of Singing Exod. 15.

1, 2. And there is no doubt of it but it doth.

Moreover, (saith he) Isaiah foretells, in the days of the New Testament, that God's Watchmen, and dissolates lost Souls, (sig∣nified by desolate and waste places) should, with their Voice, Sing together, Isa. 52. 8, 9. The Song of the Lamb (saith he) was with many together, Rev. 7. 9, 10. And the Apo∣stles expresly command the Singing of

Psalms, Hymns, and spiritual Songs, not to any select Christians, but to the whole Church, Ephes. 5. 19. Col. 3. 16. Paul and Silas sang together in Prison, Act. 16. 25. and must the Publick hear only one Man Sang (I must say it would be a strange sight to see and hear, and without any Warrant from God's Word, or Practice of any Church of Christ). To all these (saith he) we may add the Practice of the Primitive Churches, the testimony of the ancient and holy Basil is instead of many, Epist. 63. When one of us (saith he) hath begun a Psalm, the rest of us set in to sing with him, all of us with one Heart, and with one Voice; and this (saith he) is the common practice (speaking of Basil) of the Churches of Egypt, Lybia, Thebes, Palestina, Syria. To the same pur∣pose Eusebius gives witness,

Eccles. Hist. lib. 2. cap. 17.

The Objections (saith he) made against this, do most of them plead a∣gainst joying to Sing in Heart, as well as in Voice, as that by this means others out of the Church will sing, as also that we are not always in a suitable Estate to the matter Sung, and likewise that all cannot Sing with understanding, and are not all therefore who have understanding to join in Heart and Voice together. Are not all the Creatures in Heaven, Earth, Seas, Men, Beasts, Fishes, Fowles, &c. commanded to praise the Lord? and yet none of these, but Men, and God∣ly

ly Men too, can do it spiritually and with understanding.

The third Scripture Prophecy is, Hos. 2. 15. which clearly alludes to the Gospel-days, 〈◊〉〈◊〉 Expositors shew, viz. when God should make a New Covenant with his People, and betr•••••• them to himself for ever: vers 19. I will all•••••• her, and bring her into the Wilderness, and speak comfortably unto ber. Vers. 14. And 〈◊〉〈◊〉 give her Vineyards from thence, and the Valey of Achor for a Door of Hope, and she shal•• sing as in the days of her Youth, and as in the day when she came up out of the Land of E∣gypt; which is clear has respect to that of Exod. 15. see our Annotators on this Text, for it fully confirms Singing under the Gospel, and such a Singing as was of Old.

I shall close this with what Dr. Roberts saith, in his Key to the Holy Bible, pag. 175.

Fi∣nally, that passage in the Prophet, Thy Watch∣men shall lift up the Voice, with the Voice together shall they Sing, is (saith he) pro∣phetically spoken of the Times when the Feet of the Messengers of glad-tidings shall be beautiful, who shall say unto Sion, Thy God reigneth. This is interpreted by the Apostle Paul of the Gospel-times under the New Testament.

I rather chuse to give my Understanding of this glorious Truth, in the words of other Men, such worthy and renouned Men as these, than in my own, thinking some may more

readily incline to receive the Truth from them, than from such a poor Nothing-creature as I am; yet, did not I verily believe as they did in this matter, I should not have cited a word from their Pens. Besides some of their Works ••ie in great Folio's, that very few may meet ••ith and what they say, which they prove from God's Word, we ought carefully to re∣ceive, though in some things they differ from us: Therefore if any Answer me, they must also answer them in what I have cited out of their Writings, or I shall conclude I have no Answer at all.

CHAP. XII.

Proving 'tis our Duty to sing the Prai∣ses of God with united Voices, from the great Noise such are said to make when they sing.

THis appears by that in Exod. 32. 17, 18. And when Joshua heard the noise of the People as they shouted, he said to Moses, There is War in the Camp, vers. 17. And he said, It is not the Voice of them that shout for mastery, neither is it the Voice of them that cry for be∣ing overcome; but the noise of them that sing, do I hear, vers. 18. Certainly one Man's Voice could not have made such a Noise, no∣thing

can be more clear, but that they sung with united Voices together.

Obj. But here it is objected, This was in praise of the Golden Calf, and so no rule.

Answ. 'Tis no matter to whom they sung, it was their Sin and horrid Wickedness to give that Divine Worship and Praise to a molten••¦mage, that belonged to God only; but there is no question but they sung now to this false God, as they had done, cap. 15. to the true God of Heaven and Earth, and therein lay part of their wicked and horrid Deed.

The second Scripture is Psal. 81. 1, 2. Sing aloud unto God, make a joyful Noise: which cannot be apply'd to one Man's Singing, and divers others in the Book of Psalms before cited.

The third place is that in Rev. 19. which is a Prophecy of that triumphant Singing tha•• shall be in the Church throughout the Earth, or in all Nations, at the downfal of Babyl•••• And after these things I heard a great voice 〈◊〉〈◊〉 much People in Heaven, saying, Alleluj•••• vers. 1. And I heard as it were, the Voice of 〈◊〉〈◊〉 great Multitude, and as the Voice of many W••••ters, and as the Voice of mighty Thundrings, saying, Allelujah; for the Lord God Omnipo∣tent reigneth, Vers. 6. That Singing that is re∣presented to John by these kind of Noises, can 〈◊〉〈◊〉 signify the Singing of one single Man in 〈◊〉〈◊〉 Congregation: and though it is said to be, 〈◊〉〈◊〉 at that time to such a degree, and on that oc∣casion extraordinarily performed, yet it makes

not against ordinary Singing, which is a Gospel-Precept (as hath been proved); for as there are times of extraordinary Prayer, so of ex∣traordinary Praise and Singing to Jehovah. Moreover, it follows no more that we must not sing at all, unless we have an extrordina∣ry cause to be merry or rejoice in God; then it doth follow we may not pray at all, unless we are afflicted, James 5. 13.

I shall now shut up this with three or four Arguments, and proceed to the next Chapter.

Arg. 1. If it was never commanded of God, nor the Practice of his People under the Old Te∣stament, nor in the New, in the ordinary Wor∣ship of God▪ for one Man alone to sing by himself in the publick Congregation; then for any to at∣tempt to bring such a Practice into the Church would be a great Evil, and an absolute piece of Will-worship, or an Innovation. But it was ne∣ver the Practice of God's People under the Old Testament, nor in the New, nor commanded of God in the ordinary Worship of God, for one Man alone to sing by himself in the publick Con∣gregation. Ergo, For any to attempt to bring such a Practice into the Church, would be a great Evil, and an absolute piece of Will-worship, or an Innovation.

The Major certainly every Man will grant, that is resolved not to add to, or diminish from God's Word, or doth believe there must be no Additions nor Alterations to what is laid down in Christ's New Testament: for by that Argu∣ment,

if one new Practice may be admitted, others may.

As to the Minor, if any can shew me in the Old or New Testament, that any one Man in the ordinary Worship of God was allowed thus to do, I must confess my Argument is lost; but if they cannot do that, 'tis unan••swerable.

Arg. 2. If singing of Psalms, Hymns, and Spiri∣tual Songs, be injoyned on, or required of the Chur∣ches by the Holy Ghost in the New Testament; and that there is no other way, manner, or 〈◊〉〈◊〉 prescribed, than what was used by the S••••••ts under the Old Testament, and by Christ and his Disciples in the New, viz. a singing together with a melodious Voice; then that way the 〈◊〉〈◊〉 sung under the Old Testament, and Christ 〈◊〉〈◊〉 his Disciples under the New, is to be our Rule 〈◊〉〈◊〉 Practice in Singing, and there is no other. 〈◊〉〈◊〉 singing of Psalms, Hymns, and Spiritual 〈◊〉〈◊〉 is enjoyned on, or required by the Holy Ghost 〈◊〉〈◊〉 the Churches in the New Testament, and 〈◊〉〈◊〉 is no other way, manner or mode prescr••••••d than what was used by the Saints under the Old Testament, and by Christ and his Apostles ••••∣der the New. Ergo, To sing together with a melodious Voice, is to be our Rule and Practice in singing, and there is no other.

No body will surely deny my Major; if any can find another way, manner or mode prescribed, let him shew it us. As to the Mi∣nor, that singing of Psalms, &c. is injoyned, I know no body doth deny it.

Arg. 3. If whatsoever was writte•• afore∣time, or given forth in the Old Testament by the Spirit, especially which were moral Duties; nay, and given forth afresh in the New, was, as to matter and manner, for our Instruction and Learning; and singing of Psalms, and Hymns and Spiritual Songs, which is a moral Duty, was given forth aforetime, nay, and it is given forth afresh in the New; then the matter and manner of Singing, as practised in the Old, and practised in the New, was for our Learning and Instructi∣on, that we should do the same. But whatsoever was written aforetime, or given forth in the Old Testament by the Spirit especially, which were moral Duties, nay, and given forth afresh in the New, as to matter and manner, was for our In∣struction and Learning; and singing of Psalms, Hymns, and Spiritual Songs, which is a moral Duty, was given forth aforetime in the Old Te∣stament, and afresh in the New. Ergo, Singing of Psalms, Hymns, and Spiritual Songs, as to matter and manner, as practised in the Old Te∣stament and in the New, was for our Learning and Instruction, that we should so do, and practise the same.

The Major cannot be denied, the Minor is proved from that in Rom. 15. 4. For what∣soever was written aforetime, was written for our Learning, 2 Tim. 3. 16. and from what I have said in this Treatise, wherein 'tis evin∣ced, that Singing, &c. is a moral Duty, and given forth both in the Old and New Testa∣ment.

If any object and say, that then we must sing nothing but David's Psalms, or the Songs con∣tained in the Old and New Testament. I an∣swer, The Matter that then was sung was God'•• Word, or Divine and Holy Songs, and so must the Matter of our Songs be the Psalms of David, or the Word of Christ, i. e. such things that are certainly Divine and Sacred, congruous with the Word of God or spiritual Songs.

If they object about the manner used under the Law with Musical Instruments. I answer, 〈◊〉〈◊〉 plead for no other manner than was practised in the New Testament as well as in the Old; 〈◊〉〈◊〉 under the Old we read of singing together with united Voices without Instruments, and the same in the New: So that unless Instruments of Musick (as Organs, &c.) were used in the New Testament, they are unlawful to be brought into the Worship of God; and in vain is it for any to object against Singing, because Musical Instruments were used under the Old Testament, since the one is given forth in the New, viz. singing Psalms, without mention made of Instruments of Musick, and so practised also. But to that Objection I purpose to give a full Answer when I come to consider of Mr. Marlow's Book.

Arg. 4. If Christ and his Disciples never practised, nor injoyned on the Churches any Or∣dinance or Duty, but they left a sufficient Rule how such Ordinances or Duties should be per∣formed; and yet Christ and his Disciples did sing, and injoyned singing of Psalms, &c. on the

Churches; then they left a sufficient Rule how singing of Psalms, &c. should be performed. But Christ and his Disciples did practise and injoin singing of Psalms and Hymns, &c. Ergo, Christ and his Disciples have left a sufficient Rule to shew how singing of Psalms and Hymns should be performed.

This Argument cannot be denied; therefore let our Brethren consider where the fault lies, who do not see the way how to sing, &c. 'Tis said, Moses was faithful in all God's House, as a Servant, and was careful to do every thing according to the Patern shewed him in the Mount; but Christ, as a Son, is faithful over his own House. Now since Singing was required of the Chur∣ches by Christ (for what the Apostles injoyned by the Spirit, Christ injoyned) in the New Te∣stament, certainly he has left a sufficient Di∣rection how it ought to be performed, other∣wise it would reflect upon his Wisdom and Faithfulness. Strange! is Singing practised by Christ and his Apostles, and injoined on the Churches, and is there no certain way to know what that Singing is, nor how it should be performed? I stand in a maze to see how con∣fused some are in their Minds and Sentiments about it! one saying 'tis only Heart-Joy; others 'tis no more than to praise or give Thanks to God in Prayer; saith another, 'tis to be perfor∣med or done by one single Man alone in the Congregation, tho not one Example or Prece∣dent in all the Scripture in God's ordinary Worship for any such Practice. O how hard

is it to bring Men off from their own conceited Opinions, or to receive a Truth they either 〈◊〉〈◊〉 prejudiced against, or else not willing to have it to be received as an Ordinance of God!

CHAP. XIII.

Shewing what the Matter is the Saints and Churches of Christ should sing i•• Gospel-Times; opening what Psalms, Hymns, and Spiritual Songs are.

ONE Objection that is brought against Singing, is this, viz. We do not know what we should sing, and therefore do not sing in our Congregations. I must confess, if Sing∣ing was practised and injoined, and nothing was left in God's Word to shew us what it is we are to sing, it would be strange, and a suf∣ficient Plea against the practice of it; but such a thing could not stand consistent with the Wis∣dom of the Spirit. But, blessed be God 'tis not so, as we by his Assistance shall now further make appear: For we have, first, our Pattern, which is Christ's practice with his Disciples, in this Case as in others. 2dly, The Rule, which are those Precepts laid down in the New Testa∣ment; Christ and his Disciples sung an Hymn. And be sure the Matter of it was Spiritual, it be∣ing performed by those Sacred and Holy Per∣sons,

and in the Sacred Worship of God, i. e. just as they had celebrated the Holy Supper. But to speak to the Rule; see Ephes. 5. 19. Be ye filled with the Spirit, speaking to your selves in Psalms, and Hymns, and Spiritual Songs, sing∣ing and making melody in your Hearts to the Lord. So, Col. 3. 16. Let the Word of Christ dwell in you richly, in all Wisdom, teaching and admonishing one another in Psalms, and Hymns, and Spiritual Songs, singing with Grace in your Hearts to the Lord.

Here you have six Things observable, or the words contain six parts.

First, The Matter to be sung in the general, viz. the Word of Christ; Let the Word of Christ dwell in you richly in all Wisdom, teach∣ing and admonishing one another in Psalms, &c. singing with Grace in your Hearts.

Like as the Word of Christ ought to dwell in us richly, that we may meditate thereon, and be able to preach it, hear it, and understand it, &c. so to sing it. The Word of Christ is therefore positively laid down to be the Mat∣ter we must and ought to sing in the general; for we are injoined, to have it dwell richly in us in this place, more especially to sing it, than on any other account.

Secondly, The Singers, that is, the Church, or Churches to whom he wrote, more particu∣larly the Saints and faithful in Christ at Ephesus, and at Coloss, and in them to all other Saints and Churches of Christ to the end of the World.

Thirdly, More particularly the Matter to be sung, viz. Psalms, and Hymus, and Spiritual Songs.

Fourthly, The Manner, or how it should be performed, i. e. with Melody, or Spiritual Joy in the Heart, or Grace. What he calls Melody in our Heart in one place, he calls Grace in the Heart in the other. The Tongue is the In∣strument, but it must be tun'd with Grace, or the Musick will not be sweet in Christ's Ears.

In Singing of Psalms, &c. (saith one) a gracious Heart takes Wings, and mounts up to God to join with the Celestial Quire: It is Grace which fills the Heart for, and swee∣tens the Heart in this Duty.

Fifthly, The Master of the Chore, the Pre∣ceptor, as Mr. Wells saith, viz. the Heart; we must look to the Heart in Singing, that it is purged by the Spirit. God is the Creator of the whole Man, and therefore will be worship∣ped and praised with the whole Man. The whole Man is bought with a Price; our Tongues as well as our Spirits are not our own; there∣fore we ought to glorify God in our Bodies, and in our Spirit, which are the Lords, 1 Cor. 6. 19, 20. My Heart is fixed, O God, my Heart is fixed: I will sing and give praise, Psal. 57. 7. Awake my Glory, &c. I my self will a∣wake. What was this which David calls his Glory? (all tell you) it was his Tongue; and in Singing and Praising of God, the Glory of it much lies, when the Heart is filled and fixed with Grace in the discharge of this Duty.

So in Psal. 108. 1. O God, my Heart is fix∣ed: I will sing, and give praise with my Glory.

Augustine saith,

It is not a musical String, but a working Heart that is harmonious. Mary sung with her Tongue, and her Heart was in her magnificent Song.

And, as saith another Godly Man;

When we sing Psalms, &c. let us take heed that we have the same thing in our Mind, that we warble forth with our Tongues, and that our Song and our Heart do not run several ways. If (saith Mr. Wells) we in Singing only offer the Calves of our Lips, it will too much resem∣ble the Jewish Service.

Men may hear, or pray, as well as sing carnally; therefore we should remember to do as the Apostle teaches, to sing with the Spirit, and with the Vnderstanding also, 1 Cor. 14. 15.

Sixthly, and lastly, The End, viz. to glo∣rify the Lord, and lift up his Praise. God is to be our true and only Scope, i. e. to set forth his Glory ought to be our ultimate End, I mean, when we sing and perform all other Duties of Religion.

Now then, since the Word of Christ is the Matter in general that ought to be sung; it ap∣pears we are not left without Directions by the Spirit about this Ordinance, (let Men say what they please) for as 'tis Christ's Word we should and ought always to preach, and hear, so 'tis his Word we should and ought to sing: And as we are not tied up by the Lord in

Preaching, to do no more than barely read the Scripture, or quote one Scripture after ano∣ther, (which would be rather Reading than Preaching) but may use other Words to edify the Church, provided they agree with, or are congruous to the Word of Christ, or the Sa∣cred Scripture, (and yet we call that the Word of God which is preached, and so indeed it is); so when that which we sing is taken out of God's Word, or is Scripture, absolutely con∣gruous, truly and exactly agreeing thereunto, it may as truly be called the Word of Christ, as our Sermons are, and may be so called.

Obj. But you add words to your Hymns that are not in the Text you refer to.

So we do in Preaching; but if those words agree with the Text, 'tis still the same Word, and may be opened thereby the better to the understandings of the People. Besides, let it be considered, that we have not the Holy Scrip∣tures in those words in which they were writ∣ten by the Pen-Men of the Scripture, for they wrote the Old Testament in Hebrew words, and the New-Testament in Greek words. Al∣so the Translators differ much in words in giving the true sense of the Original, so that this Objection is a mere contentious Cav••••. Moreover, there are in our Bibles (all Learned Men know) a multitude of Suppliments, or words added, to make good the sense, the Originals being too short to express it in our Language. Now you may as well, nay, if not with more colour of reason say, part of

the Scripture is Human, and not Divine, as to call our Sacred Hymns so: And so you may by the same Argument call our Sermons like∣wise. 'Tis evident, as Mr. Barton observes (in his Epistle to his Book of Hymns)

That Ju∣stin Martyr, Tertullian, and many others have signified the Primitive Church used, not only David's Psalms, but other Porti∣ons of Scripture to put in Songs for edifi∣cation. Hymns may (as he saith) be plain∣er than Psalms, and more suitable to Go∣spel-occasions, such in which Christians may truly say they do teach and admonish one another in; such (saith he) as inculcate our Duties, and reprove our Vices, out of most piercing Passages of Holy-Scripture, and such as may answer or suit with all Ser∣mons, and accommodate all Occurrences, and are no Innovations, but reduction to primitive Use and Order.

Remarkable is that passage in Eusebius con∣cerning the Christians practice in singing of Hymns to Christ as to God. Plinius Secun∣dus, to clear the Christians to Trajan, adds this, viz. Only that they held early Assemblies in Sing∣ing of Hymns to Christ, as unto God, Euseb. lib. 3. cap. 33. Doubtless they were compiled by some among them out of the New-Testa∣ment, as the Spirit of God might enable them, in the same manner as they did, and we do compile our Sermons: and I see no other obje∣ction lies here against our Hymns, than lies, or may be made against our Doctrine.

Thus as to the general Direction the Holy Ghost has given about what we should sing, viz. the Word of Christ.

But then, Secondly, we have particular Di∣rections as to the Matter we ought to sing ex∣pressed in the Texts, viz. Psalms, and Hymns, and Spiritual Songs. I know some do con∣clude, that all these three allude to the Book of Psalms, because these three are the Titles, they say, of Davids Psalms. Though that were granted, that some of David's Psalms are called Hymns and Songs, yet I see no reason that all other spiritual Hymns and Songs should be excluded.

1. Because we often find in the New-Testa∣ment the Psalms of David, or Book of Psalms mentioned, as comprehending all those Hymns and Songs contained therein, without calling them the Psalms, Hymns, and Spiritual Songs of David, see Luk. 20. 42. & 24. 44. Act. 1. 20.

Moreover this seems to exclude other Scripture-Songs, that they themselves own may be sung, as Moses's, Deborah's, Isaiah's, Habakk••k's, Simeon's, Zachariah's, Mary's, &c.

However, by Psalms we are assured is in∣tended the Book of Psalms, or those called the Psalmes of David, because we read not in all the Scripture of any called Psalms but them only; so that the Form of these are con∣tained in God's Word; I hope these will not be called Human••▪ The Holy Ghost hath enjoined the Singing of Psalms particularly, and many of the Psalms of David, are, 'tis

evident, pure Gospel, i. e. Prophecies and Pro∣mises that relate or refer wholly unto Gos∣pel-times; and divers excellent Psalms there are, that be filled full of the High Praises of God for Christ, and the Blessings and Privi∣ledges Christians receive by him; tho I do not judg all the Psalms of David are so sutable to our days, nor can be so properly sung as some others, to the Edification of the Church. But,

I do not find any Man giving any convincing Argument, that no Hymns that are made out of God's Word, or putting other Scripture-Songs, as the Canticles, &c. into Verse, or proper Mea∣sure to be sung, are excluded in those words, Psalms, and Hymns and Spiritual Songs. I am of the same Mind with those Learned Men that Mr. Wilson in his Dictionary, and others speak of, that Psalms, Hymns and Spiritual Songs comprehend all kinds of Spiritual Songs, where∣by the Faithful sing to the Glory of God, and the Edification of the Church, provided they are taken out of the Word of Christ. More∣over, I have met with a Piece written by a very Learned Man, who after he hath given the Sense of some Men about the Titles of the Psalms, and various Acceptation of the words, Psalms, Hymns and spiritual Songs, speaks thus,

Yet I must tell you by the way, that these words in the Hebrew do not make such a precise difference: For Tehillim is the general Title of all the Psalms; Mismor the particular Title of most Psalms, as well as of the Psalms of Degrees: Nor do the Greek

Words make such a distinguishing difference, for a Psalm is of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to sing, and a Hymn of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to sing Praise: And 〈◊〉〈◊〉 Odo, called a spiritual Ode, or Song, by 〈◊〉〈◊〉 Translators, is of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so that it seems to me, saith he, that the Apostle useth many words to signify that all 〈◊〉〈◊〉 Singing should be of Divine Things, (and not vain things) to glorify God, and not to please our foolish Fancies. But whether we distinguish the one way or the other, 〈◊〉〈◊〉 see (saith he) the Apostles press the Duty of spiritual Singing, whether of this kind or that, (viz. whether Psalms of David, 〈◊〉〈◊〉 other spiritual Hymns;) whether called of Men of this Name, or that Name, in which Injunctions the Apostles are so clear, that very few since the coming of Christ, that I know of, have made scruple of the thing; and if any have of late, they never mention these places, as if either they did not re∣member them, or could not answer them.

And to close this Chapter, take what worthy Mr. Wells minds in his late Sermon about su•••• who neglect this Ordinance, either about end∣less Scruples or Objections concerning the mat∣ter or manner of Singing.

Let us, says he▪ not disturb our selves with these groundless Objections, but let us pursue and imbrace this holy Duty, which is the very Subu••••s of Heaven. And observe what a Reverend Person notes upon this occasion; I observe, saith he, they never thrive well who neglect

or scruple singing of Psalms; they common∣ly begin at this Omission, but they do not end there, but at last come to be above all Ordinances, and so indeed without them, whose Condition is not sufficiently to be de∣plored.

Suppl. to Morning Exercis. p. 189.

To which let me add my Thoughts without offence; I am perswaded, for several reasons, since this is so clear an Ordinance in God's Word, that the Baptized Churches, who lie short of the Practice of singing Psalms, &c. will never thrive to such a degree as our Souls long to see them, to the Honour of the Holy God, and Credit of our sacred Profession, and Joy and Comfort of those who are truly spi∣ritual among us: for tho many things, as the Causes of our sad witherings, have been in∣quired into; yet I fear this, and the neglect of the Ministry, are the two chief, which are both holy Ordinances of Jesus Christ; and yet our People, (that is, some of them) do not love to hear of either of them.

CHAP. XIV.

Shewing who ought to sing Psalm•• Hymns, and spiritual Songs; whether it ought to be done in the publick Con∣gregation, and in a mixt Assembly or no.

'TIS strange that any should doubt, whether it be the Duty of the Church to sing (as well as private Families or Persons) since our blessed Saviour, with his eleven Disciples, upon the closing of the holy Supper, sung to∣gether an Hymn in that solemn Assembly; if we may not, ought not to follow them in the Practice of Singing an Hymn from thence, what ground is there to break Bread in our pub∣lick Assemblies from that Example? This is the Institution of that Ordinance; and, as he took Bread and blessed it, and took the Cup after the same manner, &c. so 'tis said when they had done they sung an Hymn, and went out, &c.

'Tis observable 'tis not said, Do this in your publick Assemblies: and therefore some may say, we will break Bread, or celebrate that Or∣dinance in our own private Families in an up∣per Chamber, as Christ and his Disciplies did, and sing an Hymn when we have done, and so exclude publick Assemblies for that part of

God's Worship. But to proceed; we read, as I have again and again shewed you, that the Apo∣stle injoins Singing on the Churches, Ephes. 5. 19. Col. 3. 16.

Object. But he doth not bid the whole Church to sing, &c.

Answ. The Apostle injoins the Lord's-Supper on the Church of the Corinthians, 1 Cor. 11. 23, 24. But some may say, he doth not bid every one of them to break Bread; how doth it follow every Member ought so to do? there would be no end of such Objections. But by this Rule, any Precept injoined on the Churches may be restrained to a few Persons only, and so it would open a Door to Men to excuse them∣selves from being concerned in other parts of Gospel-Duties and Worship: therefore where a Duty is injoyned by the holy Spirit on the Churches, without the least hint or intimation that it concerns only some of them, nay, and an Ordinance in which there is the same parity of Reason, why one should be found in it as well as another, that Duty concerns the whole Church, or every Member: but it is so in the case of sing∣ing of Psalms, Hymns, and spiritual Songs: pray what ground has one Man to sing from hence more than another?

Are not all equally concerned to praise God? nay, and having received equal Mercies, Blessings and Priviledges, to sing his Praises, since 'tis re∣quired of all, without the least exemption of any one?

Object. But what ground is there to sing thus in the Church before or after Sermon?

Answ. 1. As much surely as there is to pray before or after Sermon; nay, 'tis evident, if we do not take our Rule to pray before and after Sermon from those general Precepts that injoyn Prayer, then I do declare I know no Rule at all for it in all the New Testament, for we have neither Precept nor Example in the case, but where we read of Duties that con∣cern only some Persons, and not the whole Church, the Holy Ghost mentions the Persons, 1. Either by their Relations they stand in one to another; Or, 2. Else by their Condition in the World. Or, 3. By their Office or Place they stand in.

As there are particular Duties that concern Parents, Children, Masters, Servants, Ministers, Members: Also Kings, Subjects, rich Men, poor Men, Men in Adversity, or Men in Pro∣sperity, all sorts and conditions of Men.

But here this Duty comes under no such par∣ticular Consideration; but as 'tis the Duty of all to hear God's Word, and to pray with united Hearts, so to sing together with united Voices, there being no other manner or way prescribed, as I have shewed, for the discharge of that Duty or Ordinance of God.

But I would fain be resolved by my Bre∣thren, or any other, what Ordinance of God or Duty it is that appertains to his Worship which

ought to be performed in private, that may not be performed in publick.

Take what famous Mr. Cotton of New-Eng∣land speaks as to the Answer of this Objection, 'tis thus stated by him, viz.

Object. Scarce any Example can be given of any intire Congregation that sung together mentioned in the Scripture.

Answ.

Tho no Example could be given for it, yet it is a sufficient Warrant for the Duty if there be a Precept; and, saith he, the Precept is plain, Col. 3. 16. where the whole Church of Coloss is exhorted to have the Word of Christ dwell in them richly, and to admonish one another in Psalms, &c. to sing with Grace or holy Melody to the Lord. If God, saith he, had reserved this Duty to some select Choristers, he would have given some Directions in the New Testament for their Qualification and Election; but since he speaketh nothing of any such, &c. he commandeth this Duty to the whole Church.

2dly, The Practice of God's Israel of old, (i. e. Moses and the Children of Israel) is a further Solution to this Objection; for there is an Example of singing together; and besides, that there was a mixt Multitude with them too is evident, who, no doubt, sung with them, having received the like Mercies they did. See Exod. 12. 38.

In the Manuscript I have by me before cited (which seems to be wrote by a Man of Parts and good Ability) who, speaking to this Ob∣jection,

says much to the same purpose; First,

That we have a Precept which is more than a Precedent. Secondly, That we have Pre∣cedents for it in the Old Testament.

And say I, it being no ceremonial Rite, but a moral and perpetual Duty, that in the Old Testament is as much a Rule for us herein, as their religious reading the Scriptures, and keeping of Days of Prayer and Fasting, and Days of Thanksgiving: if this be not so, in vain are our People pressed and stirred up to those Duties by the Authority of those Texts in the Old Testament, as I said in Chap. 4. pag. 47.

Besides, we find 'tis prophesied of, that in Gospel-days, as has been shewed, Sions Watch∣men, and desolate Souls, or waste places, should lift up their Voice, and with their Voice toge∣ther shall sing, Isa. 52. 7, 8. And certainly that in Rev. 19. 1, 2, 3, 4. those Hallelujahs that shall be sung in the Gospel-Churches at the downfal of Babylon, will be doubtless with Voices, since 'tis said to be the Voice of much People, as the Voice of many Waters, and as the Voice of mighty Thunderings.

Christ (saith Mr. Cotton) and his Disciples when they received the Lord's-Supper, which was a Church-Act, they were an intire Con∣gregation, and they after Supper, sung an Hymn. To say that one sung it, saith he, and the others joined in Spirit, saying, Amen, hath no foot-hold in the Text, it might as well be said, they all took the Bread, they all blessed it, and gave it, in that one did

it, and all the rest joyned in Spirit and consented in that, and in the blessing of it.

But 'tis said [they] sung the Hynm, not he a∣lone, yet [he] is said to give Thanks, or to bless the Bread, &c.

It is no strain of Wit, saith he, but a solid and judicious Exposition of the fourth Chapter of the Revelation, to make it a Description of a particular visible Church of Christ, according to the Platform and Patern of the New Testament; whereas the four living Creatures are four sorts of Officers, so the twenty four Elders set forth the Bre∣thren of the Church in respect of their ripe Age, Gal. 4. 1, 2, 3. and twenty four in number answering to the twenty four Orders of Priests and Levites, 1 Chron. 25. 9, &c. and these are all said to joyn toge∣ther in singing a new Song unto the Lamb.

If his Exposition may not be admitted, yet all Expositors agree, that by the four Beasts and twenty four Elders, are meant the Church and the Officers in the Church, and then their singing together doth confirm the manner of Gospel-singing with united Voices together in God's Worship.

Object. But what ground is there for the Church to joyn in singing of Psalms, &c. with Vnbelievers?

Answ. 1. Unbelievers joyning with them, is one thing, and their joyning with Unbelie∣vers, is another: And since 'tis a Church-Ordi∣nance (as we have clearly proved all along it

is) what Rule or Ground hath the Church to put Unbelievers forth of their Assemblies if they knew them from others? there may be Unbelievers in the Church, and there may be Believers out of the Church.

2. What ground hath the Church to pray with Unbelievers? certainly the Communion together in Spirit is more close and intimate than that of uniting the Voice; so that if it be unlawful to let them sing with us, 'tis un∣lawful to let them in their Hearts joyn in Prayer with us.

Must not the Children have their Bread, be∣cause Strangers will get some of it? Besides, in the Church of Corinth, when Singing was brought in amongst them, as well as a Doctrine, &c. the Apostle speaks of Unbelievers coming into their Assemblies: and 'tis one Reason he gives why they should take heed to prevent Confusion, and not to suffer one to bring in a Doctrine, (or many together) and another an Interpretation, and another a Psalm, to put them all on Singing, and so have all these Or∣dinances confounded together, in a disorderly and confused manner: So 1 Cor. 14. vers. 26. compared with vers. 23.

3. If Singing be a part of natural Re∣ligion, or a moral Duty, as Prayer is, this Ob∣jection is gone for ever: So that he that an∣swers what we say here, will do nothing unless he can make it appear Singing the Praises of God is a meer positive Precept, and had never been known to be the Duty of Mankind, with∣out

some written Law or Prescription. Are not all Creatures called upon to sing and praise their Creator? and have not Unbelievers cause to praise God, nay, sing his Praise for the Mercies and Blessings God doth bestow upon them? Nay, have they not cause to praise God for Christ and the Gospel? &c. What is Singing but praising of God? And would you not have ••ny to do this but the Saints? Ought not all Men on Earth to pray, tho till they have Faith their Prayers are not accepted of God?

I shall conclude this Chapter with what Mr. Sidenham hath so well said to this Objection.

Many who grant Singing to be an Ordi∣nance (saith he) among Saints, yet stum∣ble to sing in a promiscuous manner with others, especially because so many Psalms, &c. are of such composition, that doth not seem to concern a mixt multitude.

For opening of this, I must lay down this general Position, That Prayer and Prai∣ses are natural Duties belonging to all Men as Men, though only the Saints can do them best and spiritually; it is so upon all Men by the Law of Creation, to seek to God for what they want, and to thank him for what they have: this is due unto God, owing unto him as Creator and Benefactor; and though Singing be a part of instituted Wor∣ship, yet it is as an addition of Order, and a regulation of a natural Duty: And as there is no Man but is bound to pray for

Mercies, so none are exempted from praising God for Mercies, though they sing in a low•••• Tune than Saints. Thus David calls in 〈◊〉〈◊〉 Creatures to bless and praise God, as a na∣tural Duty, according to their several Capa∣cities, Psal. 136. Psal. 117. Psal. 10•• Psal. 20. 21, 22. Praise, is the natural Du∣ty of all, the proper Duty of Saints, and 〈◊〉〈◊〉 perfect Duty of Angels and glorified Souls.

Object. You will say, They cannot perf•••••• it aright.

Sol. 1. Their want of Ability doth 〈◊〉〈◊〉 discharge them from such a Duty engrav•••• on their Consciences, from the natural re∣spects they have to God as a Creator; 〈◊〉〈◊〉 perform which, God gave them full power▪ Let every Man do his Duty conscientiously▪ he may afterwards come to do it spiritually 〈◊〉〈◊〉 though I should lose the sense of a Duty i•• my Conscience, yet the Duty lies on my Conscience from God's Authority, and my Relation to him.

By the same Rule, every one should ab∣stain from performance of a Duty for 〈◊〉〈◊〉 of present Ability, whereas the Duty mu•••• be done, and strength expected from Hea∣ven, and waited for according to the divin•• manner of Dispensation.

2. It's not unlawful to join in any Act with others, or to countenance them in it, which is really their Duty as well as 〈◊〉〈◊〉 own: I cannot sin in joining with any one in that Act, to perform which is the Duty

of another, as mine, though he may want the present Ability.

For Duties must be measured according to the Rule, not the Ability of the Performer. Now, it's no Duty for any Man to receive the Lord's Supper, or be a Member of a Church in order to Communion, without he find himself in some measure fitted by Grace, these Sealing Ordinances of the Gospel, sup∣pose and require some other Qualification, and are peculiar to visible Saints; but where there is a natural Character, or an Ordinance as to the Substance of it, at least equally con∣cerning all, there is no Sin to join in the ad∣ministration of it: And if we consider of it warily, unregenerate Men are great sharers in the Mercies of the Churches, besides their own particular Duty, that they may well join with them in setting forth God's Praises. But more closely and particularly.

1. When the Church and Saints of God are gathered together to worship him in Singing, it is no more unlawful to sing with others that stand by and join their Voices, than when in Prayer they stand by and give their Consent; we do not so much join with them, as they do own God's Actings among us: It is no sin in them to join with us in such a Duty, neither can it be any sin in us to sing, though others very carnal will outwardly praise God with us.

2. The Carriage of the Saints in their hearty and real Expressions of Praises,

may convince others in the coldness and low∣ness of their Spirit, and stir them up to some spiritual Apprehensions.

Sidenham 〈◊〉〈◊〉 Singing, pag. 213, 214, 215.

'Tis evident the Church is not bound to wor∣ship God alone in the Administration of the Gospel, and not suffer the People to come among them, unless she intends to become no Church in a short time; for how shall she increase or have Children born in her? Is not Hearing the Word of God preached, and Publick Prayer, as Sacred Ordinances of Gospel-Worship, 〈◊〉〈◊〉 Singing? Why then may they be admitted to join with the Church in those Ordinances, (which they are no better able to perform ac∣ceptably to God, than in Singing) and be denied to sing? By this Rule others must not be admitted to join with the Church in one part of Gospel-Worship, you must not suffer them to join with us in any, but even 〈◊〉〈◊〉 the Doors upon them, and worship God alone. And should we deny them to do this, it might also lay a Stumbling-block in their way, and give them a just offence against the Lord's People. See more in Chap. 9. where we have spoken further to this Objection.

CHAP. XV.

Wherein Mr. Marlow's Book, and many other Objections raised against singing of Psalms, Hymns, and Spiritual Songs, are fully and plainly an∣swered.

THough all that are impartial, who shall read Mr. Marlow's Book against Singing, and consider what I have already said in this Trea∣tise, will say, He is answered: Yet I shall now give a particular Reply to all that is any ways material contained in it, which I have not de∣tected and answered before.

That which he insinuates, pag. 3, 4. about the Weakness and Imbecility of some Christi∣ans about their reception of this Ordinance as a dangerous thing, needs no Reply; he would fain make his Reader think, to receive singing of Psalms, &c. as an Ordinance, is no less than a falling away from the Truth.

So clearly (saith he) manifested by the Holy Scripture, and witnessed to by the Sufferings of the purest Churches in our Age, who have born a lively Testimony, not only against the humane pre∣scribed and precomposed Forms of Prayer, but against singing David's Psalms, and other Hymns or Songs precomposed by Man.

Answ. 'Tis not a falling away from Truth, to restore a lost or neglected Ordinance of the Gospel, (as you I perceive dare not deny, but this of Singing is); The main difference is a∣bout the Manner, or what Singing is. We say it is going forward i•• the glorious Work of Re∣formation. What though some Baptized Chur∣ches (who I do believe have attained to greater Purity in some things, than some others) have born such a Witness against Singing of David's Psalms; is it therefore no Ordinance of Christ? must they needs know every Truth of Christ? Is there any Church that is yet arrived to such a perfection of Knowledg, that they need not the discovery of any Truth but what they have received? I am afraid some of those Churches are yet short of the Knowledg and Practice of another Ordinance as well as this, and speak against it as against this, though it is one of the first Principles of the Doctrine of Christ, Heb. 6. 1, 2. Are they against the Sing∣ing of David's Psalms and Hymns, do ye say? God forbid! since the Holy Ghost hath enjoyn∣ed the Churches to sing them, pag. 3, 4.

But to pass over this, you come to consider that Text, Ephes. 5. 14. Speaking to your selves in Psalms, &c.

Object.

From these Words, nor the Context relating to them, is there any W••••∣for a vocal Speaking; but otherwise it must be understood, a speaking to your own Heart.

These are your words.

Answ. 'Tis well you do not affirm this, Teaching is then a Preaching, from Psalms, &c. in ordinary Gospel-Administration; for some there have been, and may be are now, that assert that, (and I think we shall find you there too by and by) however, let the Speaking be what it will that is here meant, it is evident 'tis such a speaking that is used in Singing; for so the following words explain it, which you are not willing (it may be) to cite; Singing, and making of Melody in your Hearts to the Lord.

You then mention Col. 3. 16.

I confess (say you) that Vo∣cal Singing is here to be under∣stood,* 1.3 otherwise it could not be Teaching and Admonishing to others in Word or Deed; but yet here is nothing to prove Vocal Singing together, for Teaching and Admonishing one another in Psalms, &c. is meant of the Ministring Brethren, whose Work it was to teach and admonish the o∣ther Members, according to the Gifts they had received; and none can prove any more by these words [one another] than what must be understood from Heb. 3. 13. But exhort one another daily, whilst it is called to day: And therefore as the word Exhortation is not used in the Church, but in an orderly ministe∣rial way, by one at once, &c. must be used also according to Gospel-Rule; 1 Cor. 14. 26. How is it Brethren? when you come together, every one of you hath a Psalm,

hath a Doctrine, &c. be understood of a Vocal Singing all together; for I think 〈◊〉〈◊〉 will say, that those words, Every one of you hath, &c. were spoken of all having those Spiritual Gifts, which can't be though of euery Minister in that Church, Vers. 28▪ much less of all the Members, &c. So 〈◊〉〈◊〉 cannot be supposed, that all the Ministring Brethren had the Gift of Singing, or 〈…〉〈…〉 was any distinction of its universality in deli∣very, more than of other Gifts in the 〈◊〉〈◊〉 Text; besides the Context speaks of single Persons that must exercise in the Church, 〈◊〉〈◊〉 therefore those words [every one of you] 〈◊〉〈◊〉 mean all, &c.

Answ. First of all; I cannot but take no∣tice how you contradict your self in Ephes. 5. 19. you would have the Apostle, by Teaching and Singing, to mean only a silent Speaking in their Heart, without a Voice.

But, in Col. 3. 16. you confess, that intends a Vocal Singing: Do you think any Man, who has the least Light or Knowledg in the Scrip∣ture can groundedly suppose, that the Apostle doth, in Ephes. 5. 19. (in these words, Speak∣ing to your selves in Psalms, Hymns, and Spi∣ritual Songs, singing and making of Melody in your Heart to the Lord. And in Col. 3. 16. in these words, Teaching and Admonishing one a∣nother in Psalms, and Hymns, and Spiritual Songs, singing with Grace in your Hearts to the Lord) mean two different things? Surely there is not one Man to be found of your Opinion,

for all generally, with one Mouth, affirm, the Apostle in writing to these two Churches, in∣tends the one and the same Practice. Nor is ••here any thing said by you to convince us to the contrary; for though the Duty seems to be ••id down in different words, yet it implies the same thing; speaking to your selves, and teach∣ing and admonishing one another, are of the 〈◊〉〈◊〉 import on this occasion as expressed here; for the Speaking is in Singing, and so is the Teaching and Admonishing, as the close of the Text opens it to every understanding Man.

2. 'Tis observable how you seem to confound this great Duty injoined in ordinary Worship on these two Churches, with the exercise of those extraordinary Gifts, mentioned 1 Cor. 14. 26. which hereafter I purpose to explain, and shew the purport or main drift of the Spirit in that place in 1 Cor. 14, &c. If any Man did sing in an unknown Tongue alone, 'twas be∣cause others were not capable to sing with him, and he from thence was not to use such a Gift in the Church, unless there was an Interpreter to give forth that Psalm or Hymn, that so all might sing with him, and be edified in that Ordinance as in others.

3. In the third place, which is yet worst of all, you would have this of Teaching and Ad∣monishing one another in Psalms, &c. singing with Grace in your Heart, to refer to that Heb. 3. 13. which you apply to such who had the Gift to preach Ministerially, and to sing too by

the said Gift. In answer to this, in the first place, I thought we should not have had you to affirm, the Apostle means, by Teaching and Admonishing here in this place, to be Preach∣ing, according to that (in your sense) you refer to in citing Heb. 3. 13.

Now as to the first part of your Assertion; had you read Reverend Mr. Cotton, it might have removed this Mistake, and so prevented your pains to trouble the Reader with such an Exposition of the Text: I find him answering an Objection, that directly includes part of yours, in these words following.

Object.

The Apostle to the Ephesians and Colossians doth not say, Sing one to another in Psalms, but speak or preach one to another; or, in other words, Teach and admonish one another; the Psalms dwelling in their Hearts they were to dispose them in a way of teach∣ing and admonishing; but as for singing, he makes no mention of that, until he came to teach them the manner of dispensing the words of Christ unto God in one Verse, and then indeed he teacheth them to sing in the Spirit, making Melody with Grace in the Heart.

If I do not mistake you, this Objection contains part of what you say, and pray take his Answer; I do not doubt but he gives the true sense of the place.

Answ.

Such as tremble at the Word, saith he, (as the framer of this Objection pro∣fesseth himself to do) they should rather bow their Judgments and Practice to Scrip∣ture-Language,

than bow the Sense of Scrip∣ture to their own Conceptions against the Language of Scripture; it is one thing to speak one to another in Psalms, and Hymns, and spiritual Songs, as is done in singing, and another thing to preach and teach one another out of the Psalms, and Hymns, and spiritual Songs. 'Tis true, they were to teach and admonish one another out of the Psalms, and the scope of Paul will teach that; but if Paul had meant that, to wit, that they should teach and preach one to another out of the Psalms, he would not have said, Speak ye one to another in Psalms, or with Psalms, but out of the Psalms, for such is the Language of the Holy Ghost in ex∣pressing this Duty; Paul is said to have ex∣pounded and testified, and persw••ded the Jews out of the Law of Moses, and out of the Prophets, Acts 28. 23. So Philip is said to do, begin to preach to the Eun••••h, from that Scripture in Isaiah, Act. 8. 35.

Thus Mr. Cotton.

'Tis evident, my Brother, that Paul is not a speaking here to Ministers, but to the whole Church, and he is not a laying down Directi∣ons to gifted Brethren how they should preach and exhort one another that way, as sometimes he doth, much less about the exercise of extra∣ordinary Gifts; but 'tis to injoin and exhort the Churches to sing Psalms, and Hymns, and spiritual Songs; how also they should perform this Duty to the Honour of God and their own

Comfort, in ordinary Gospel-Administration. Dr. Roberts in his Key to the Bible, pag. 176. saith on these words to this purpose.

But Christians should be filled with the Spi∣rit, not filled with Wine, but with the Spi∣rit, and speak one to another in Psalms, 〈◊〉〈◊〉 Hymns, and spiritual Songs, &c. thus re∣joicing with Heavenly Melody in your Hearts to the Lord: and the latter words in both places, Eph. 5. 19. Col. 3. 16. are, saith he, exegetical to those in the beginning of the Verses, explaining what he means by speaking, teaching and admonishing, viz. thus, edifying one another in singing Psalms, &c. And it's an excellent way of speaking to themselves and to one another, when Christians sing Psalms, &c.—there∣fore, saith he, that speaking to themselves, and teaching one another in Psalms, and Hymns, and spiritual Songs, is 〈…〉〈…〉 singing.

As to singing with a vocal Voice, you have granted 'tis intended by the Holy Ghost in Col. 3. 16. which is as much as I desire. What you hint or imagine of one singing alone has been fully answered, that never having been the Practice of God's People in God's ordinary Worship, neither in the Old or New Testa∣ment; and as touching singing by an extraor∣dinary Gift, more of that anon.

And, saith Mr. Sidenham, many think there can be no such use of Singing, as to teach and admonish one another by it; but

if we consider, there are many Lessons to be learn'd one of another from this publick Conjunction of singing Scripture-Psalms.

1. They teach one another, and by the very Act admonish one another, to get the same Frames these holy Men had in penning the Psalms, and in the variety and spiritu∣ality of them to get David's Frame, in sing∣ing David's Psalms, &c.

2. 'Tis by this they teach one another the Unity and Harmony that is and should be among Saints, as one Body, that their Hap∣piness and Joys are bound up together, and so the Misery of one is the Misery of the whole; and this is a glorious L••sson to know their Union together, as a Body equally con∣cerned in the Joy or Sorrow of one ano∣ther, equally interested in the Praises of God. There is no Duty practised in all the Gospel, that doth fully express the Commu∣nion of Saints, and represent Heaven, as the Saints singing together. The Lord's Sup∣per doth represent the Communion of Saints very lively, but not so as mutual singing, when all at once, not by consent only, but expresly speak the same thing the same mo∣ment. In the Lord's Supper, th•• afterwards they were all one Bread, yet they all do not receive it at the same instant of time, but may take successively the Elements; but in singing they all joyn perfectly at once, to sound forth the Praises of God, as if they had but one Heart and one Voice too. This

is the perfect Emblem of Heaven, no jar∣ring, all with one Voice and Heart, crying Hallelujah, Hallelujah.

3. They teach one another this Lesson also, viz. with what Alacrity and Chear∣fulness they should perform all their Duties together, and how with sweetness of Love and Joy they ought to walk together.

4. They teach one another how to carry themselves in all Conditions with a joyful and praising frame of Spirit, &c. and it shews a Soul is not in a right temper when he can∣not sing over his Condition.

To which I might add, not are they in that sweet Concord and Union with the Church, or hearty Affection that cannot joyn in one Heart and Voice with them.

5. They teach one another by singing, and admonishing one another (this way) to avoid any thing that may hinder their Joys in Communion, and break their Harmony in spiritual Actions; all which, and many more are great Lessons, and are taught na∣turally by Saints mutual singing together,

pag. 211, 212.

Object. If any should object, How can Vn∣believers joyn with the Saints in singing, if this be so?

Answ. This hath been answered already: there are the like Lessons, tho not to that degree and clearness, taught in uniting Hearts together in publick Prayer and Praises, in Prayer and in mutually joyning together equally in hearing

God's Word: Nay, and all must grant, that the chiefest and nearest Communion is that of the Heart and Spirit: If therefore you may, and do admit such you speak of, to that Commu∣nion and Liberty with you, how dare you, or can you deny them this? True, the Voice shews that Union that is in the Heart, or sets it forth; but the chief Fellowship and Unity is in the Spi∣rit, as in the last Chapter I have shewed.

Now I shall come to consider the Method or Form of your Book, or Heads you insist upon, which are laid down in six Particulars.

• I. Of the Essence of Singing, (as you call it.)
• II. Of David's Psalms.
• III. Of prescribed or precomposed Songs.
• IV. Of Womens Singing.
• V. Of the Order of Singing.
• VI. Of Scriptural, and other Objections.

I. Of the Essence of Singing.

Thus you begin, viz.

Though intelligible Singing for teaching and admonishing others cannot be without the use of the Organical In∣struments of the Voice, yet the Essence or Be∣ing of Singing consists in an inward spiritual Exercise of the Soul or Mind of Man. And this must be granted: for we all do own that true Prayer may be made in our Hearts to God without the use of our Voice.

And then come and tell your Reader the

Essence of Sin is in the Heart, and the Essenc•• of other things Good and Evil, and take 〈◊〉〈◊〉 four Pages in this kind of nonsensical way 〈◊〉〈◊〉 speaking, confounding the proper Acts 〈◊〉〈◊〉 God's Worship, nay, destroy them utterly, by starting an uncouth term, as here apply'd, 〈◊〉〈◊〉 Essence; nay, and I perceive this mighty Ma•• of Straw you have made and set up, you 〈◊〉〈◊〉 at a strange manner; 'tis, as it were, the 〈◊〉〈◊〉 on which all the stress of the whole Super∣structure of your new-found Contrivance to evade God's blessed Ordinance of Singing 〈◊〉〈◊〉 laid; so that if this be razed, you must find another Singing in the New Testament besides this Essence of Singing, which you say is in the Heart; and I perceive 'tis only that inward joy of the Spirit that you mean by the Es∣sence of Singing, and that to be all the Singing you would have the Saints to use in Gospel-days. And besure if you have missed the mark here, your Book has nothing in it of instruction. A Man cannot be so vain as to at∣tempt to overthrow an Act of Divine Wor∣ship, as it hath been received and practised for many Ages amongst all the Godly generally; but he must set up something in the room of it which he must call by that name, since God's Word bears positive witness to such a Church-Ordinance. A Gospel-Singing there is, as well as a Gospel-praying, preaching, &c. But ra∣ther than it shall be that which indeed it is, as owned by the Law, and the Prophets, Christ and his Apostles, and most wise, learned, and

truly Godly Christians, it shall be something else contrived in the darkness of your Mind.

Thus the Quakers have cast off the Holy Ordinances of Baptism, and the Lord's Sup∣per, and have gotten spiritual Ones (in the blind Imaginations of their Hearts) in their 〈◊〉〈◊〉; as you would have a Heart Singing of Psalms without the Voice, so they have got 〈◊〉〈◊〉 Heart-baptism without Water, and a Heart-breaking of Bread without Bread or Wine.

The Papists, or Church of Rome, also have, by the subtilty of Satan, and pride of their own Spirits, changed and corrupted these and other Ordinances of the Gospel another way, 〈◊〉〈◊〉 they have set up something in their stead, which they call by their Names; for, first, they have that they call Baptism, but it is not Christ's Baptism, but Rantism, with many Ceremonies added to it. They have that they call the 〈◊〉〈◊〉 Supper, but 'tis not Christ's Ordinance, but another thing, &c. Also let me tell you, in the fear of God, you have adventured to raze or take away Christ's Ordinance of Singing, and have invented something to put in its room, which you call a Gospel-singing: And I am afsaid you little think of the bitter Consequents of this Attempt of yours, and how you ••eem hereby to ridicule (though not wittily, I ha••e better thoughts of you) the whole of Go∣spel-Ordinances, by turning them into a thing you call Essence, a Heart-service only without the Bodily Organs, and rendering your self to be but little better in your so doing, than a

mere Enthusiast; and whilst you plead for Spi∣ritual Worship, and cry down all Forms, you seem to overthrow all external Acts of Reli∣gion, by intimating, that because the Heart 〈◊〉〈◊〉 perform one Duty at some Seasons acceptably to God, viz. Prayer without the bodily Organs; why may not the Spirit or Heart perform Sing∣ing too? say you. And why not, say I, Preach∣ing the Word, Baptism, and Breaking of Bread also? The Quakers have not only got a Spiri∣tual or Heart-Baptism, and a Spiritual or Heart-Breaking of Bread, but an assembling together for Heart-Preaching also: And what you say a∣bout the Essence of these Duties being in the Heart, (and how 'tis the Heart or Spirit only in Duty and Ordinances that God looks at) and from hence seek to make void Singing with the Voice, it doth (as all Men may see) strike through the Loins of all External Acts of Di∣vine Worship, as before shewed: For as I told you in the first Chapter, the Essence of Preach∣ing, and every other External Duty, may as well be said to lie in the Spirit as this of Sing∣ing Psalms and Hymns, &c. Besides, since God is so much pleased, as you intimate, with the bare Internal Worship of the Heart, without the bodily Organs, and with Prayer particu∣larly, why do you not excuse the Tongue from that Service likewise, and say, that External Expressions in Prayer, or praising God with the Tongue, is a low formal thing, and to be rejected?

But I can't but smile at one of your first Ex∣pressions;

You say very right, ours is an intel∣••gible sort of Singing. But that which you ••lead for is such, that no Body can tell what to ••ake of; besure 'tis no Singing at all, as in the first Chapter I have proved; I mean, that which you call the Essence or Being of Singing in the Heart, or inward Joy. Brother, I have shewed you, that Singing and Preaching, &c. are Or∣dinances of a different Nature to that of Prayer; Prayer may be performed in the Heart without the Tongue; but there is no proper Singing or Preaching without the Organs of the Tongue, and therefore all your whole Fabrick is over∣turned with one blast: for this Error of yours, is like that of the first Concoction; If you have got no other proper singing of Psalms, than what we plead for and practise, nor no other can be found warranted in God's Word, Then 〈◊〉〈◊〉 must be the true and right Ordinance, and manner of performance of it, likewise. Let Men but destroy the practice of an Ordi∣nance, as 'tis by so many practised, and has been from the beginning, and as we conceive and believe in a right manner, unless they have another Form to present to our sight, that we may have time to compare them with God's Word, to see which may be nearest the Rule in our Judgments, they do nothing but per∣plex the World as well as us. You have pre∣sented us with one, I must confess, which only has that Name given to it by your self, but it is not the thing, i. e. it is no proper Singing at all.

You talk of the Essence of Sin in the Heart, as well as the Essence of Duties being in the Heart or Spirit. What do you mean? can sin be no where but in the Heart, because it is there? or can a thing be where its Being or Es∣sence is not? There may be much Evil in the Eyes; we read of Eyes full of Adultery. Nay, and I must tell you, that the Essence or Being of Sin is in the Tongue likewise. Pray see what the Apostle James saith, In the Tongue 〈◊〉〈◊〉 a Fire, a World of Iniquity: so is the Tongue amongst our Members, that it defileth the whole Body, and setteth on fire the whole course of Nature, and is set on Fire of Hell, Jam. 3. 6. Certainly the Essence of Sin is in the Tongue, as well as in the Heart, or you are out in your term; and the Essence of Singing, some will tell you, is wholly in the Tongue. And now since the Tongue doth thus dishonour God, (by the way) let me tell you, there is great reason it should not be idle, but be imployed to praise and sing to the Honour of God.

If by Essence of Sin, you mean the Rise, Spring, or Fountain of Sin, I say you speak Truth, and good sense too; for it is out of the Heart that proceeds Fornication, &c. Yet some Sins may be said, to have their proper Essence or Being in the Life, as well as in the Heart, and may rise from a Temptation from without also.

We will grant you likewise that the Heart is the Fountain or Spring of most Actions, all our Duties must spring or flow from thence; i. e. the

Heart by God's Spirit, must stir us up to do them: 〈◊〉〈◊〉 does it follow from hence, that many of 〈◊〉〈◊〉 Duties can be performed by the Heart or ••pirit without the Tongue? Sure you will say, 〈◊〉〈◊〉 Man can preach, though the Matter be 〈◊〉〈◊〉 his Mind or Head, &c. No more, say 〈◊〉〈◊〉 can they in a proper sense be said to sing Psalms, &c. Only one word more, and I 〈◊〉〈◊〉 done with this. In pag. 9. you speak of 〈◊〉〈◊〉 Fields rejoicing and singing. We have ••ewed you, that there is an improper or meta∣phorical Singing mentioned in the Scripture, 〈◊〉〈◊〉 so that Scripture and some other places are to be taken, and know that your singing is no 〈◊〉〈◊〉 a proper Singing, than Abel's Blood, which is said to speak, was a proper Speaking, as I said in the first Chapter be fore.

II. Of David's Psalms.

1. You say, There was no Institution of Sing∣ing before David's Time.

Answ. We have proved Singing the Praises of God is a part of natural Religion, and so a moral Duty in its own Nature, as Prayer is; and that the Heathen sang the Praises of God for his goodness in Creation, that ha••e no written Word: And what is this then to the purpose, if we should grant that Singing was not brought under an Institution till David's Time?

As touching what you say about the Isra∣elites in the Wilderness, how in trouble they did

not sing, 'tis more than you know, for I think you will find they were not far from the Wil∣derness when Moses and the Congregation sang▪ Exod. 15. However our Lord Jesus and his Disciples sang when it was a sad Wilderness••time with them, it was just the Night before our Blessed Saviour was betrayed. And Paul and Silas sung in the Wilderness of a Prison; and though the Saints are always sorrowful, yet they are required ever-more to rejoice. All outward Comforts of this World, are not 〈◊〉〈◊〉 thousand part such cause of Joy and Singing, as our spiritual Deliverance and Salvation by Christ is. Do you think that outward Bles∣sings here will better tend to tune our Spirits and Tongues to sing the Praises of God, than the Love of God in Jesus Christ, Pardon of Sin, Justification, Union, Communion, Adop∣tion? &c. No, no, here is the Spring of Joy, and cause of true spiritual Singing, and none can learn David's Psalms, nor any other Scrip∣ture-Hymns or Songs thus to sing them, but the 144000; none but such who have that new Name, that new Nature, can learn this Song as thus to sing it, Rev. 14. 3. And let me tell you, this Singing of the hundred and forty four thousand spoken of, was under the Reign of Antichrist, for the seven Angels with their seven Vials came out of the Temple after∣wards, who destroy Babylon.

Take what our late Annotators speak on the place.

The New Song here spoken of, is probably the same with that we met with

before, chap. 5. 11. sang by the Voice of many Angels round about the Throne, and the Beasts, and the Elders; called a new Song, either for the excellency of it, or because sung unto God after Christ was manifested in the Flesh. The design of it was, to declare the worthiness of Christ, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Blessing. A new Song, signi∣fies a Song which praises God for new bene∣fits received from him. During the Reign of Antichrist, none could learn this Song, to give Power, Riches, Wisdom, Strength, Ho∣nour, Glory, and Blessing, but a small num∣ber redeemed through the Blood of Christ.

Annot. on Rev. 14. 3.* 1.4

Secondly, You say, The sing∣ing of David's Psalms, were suitable to all the rest of the Le∣vitical Ceremonies, and Temple-Worship, pag. 12, 13.

Answ. There is no doubt but the Singing of David's Psalms with Instruments of Musick, was suited to the order of the Levites and to the Temple-wor∣ship. What then, must not we sing Psalms in the Gospel-days, with Grace in our Hearts to the Lord? We know no Psalms, but David's Psalms, or those called the Book of Psalms; and the holy Ghost doth injoin the Gospel-Churches to sing Psalms, as well as Hymns, and spiritual Songs. Will you take upon you to countermand God's holy Precept? Will you say

Very Tightly Bound

we must not sing Psalms, when the Churche•• are exhorted so to do? Pray, when you writ•• again, tell us what Psalms they are the Holy Ghost there speaks of, if not them, or some o•• them called the Psalms of David.

True, all Types, Shadows, and Ceremonies▪ are removed and done away; but Singing th•• Praise of God was no Ceremony, but a Mora•• Duty, and performed by the Children of Isra∣el, before the Law of Shadows and Ceremonies was given forth, Exod. 15. 1, 2. You may 〈◊〉〈◊〉 well say Prayer was a Ceremony, because the•••• were divers ceremonial Rites used in the perfor∣mance of it, particularly that of Incense.

2. Did not Christ sing an Hymn after th•• Supper? Would he have left that as a Patte•••• to us, and annexed it to such a pure Gospel-Ordinance, had it been a Ceremony, and only belonging to the Jewish Worship? Or, would the Apostle Paul have given, by the Authority of the Holy Ghost, such a Precept to th•• Church of Coloss to sing Psalms, &c. whom 〈◊〉〈◊〉 strives so much to take off from Jewish Rites•• Days, and Ceremonies? Had singing of Psalms•• Hymns, and spiritual Songs been a Jewish Ce∣remony, he would not have done thus. This is sufficient to convince any sober and unbia••••e•• Person, i. e. that Singing the Praises of God i•• a Gospel-Duty; and that it did not belong on∣ly to the Jews, in the Days of the Old Testa∣ment. But you contradict this your self; fo•• afterwards you grant that the Saints, when the extraordinary Gifts are given, as you suppose they

will in the thousand Years Reign, you intimate then they shall sing as we do; or else I know not what you mean.

How shall they use a legal and Typical Rite, that only appertained to the Jews and Levites, in that glorious state of the Church? Doubtless their Singing of Old, with musical Instru∣ments, was a Figure of that sweet spiritual Melody the Saints should make from a well-tuned gracious Heart, and with united and me∣lodious Tongues together in the Gospel-days, as I have again and again shewed; and this therefore is not mixing Law and Gospel toge∣ther, but continuing a Gospel-Ordinance in the Church that is of Gospel-Authority, both from Precepts and Examples, as I have proved in this Treatise: so that I have answered your second, and third, and part of your fourth Thesis together.

Thirdly, (you say)

The matter of David's Psalms and other holy Men, were suited to par∣ticular Occasions, and Experiences, and Ac∣cidents of that day, as may be seen by divers of their Titles. Some Prophecies of the Suf∣ferings of Christ, &c. And some Places hard to be understood, so improper to be sung by all the Church, who can't sing them with Vnder∣standing, as well as justifying the singing Pray∣ers as well as Praises.

Pag. 14.

Answ. Most of the Book of Psalms contains proper Instructions for most Occasions the Peo∣ple of God can find: What was written afore Time the Apostle says was written for our

Learning. All Scripture is given by inspiration of God, and is profitable for Doctrine, for Re∣proof, for Correction, and for Instruction in Righteousness, 2 Tim. 3. 16. If all Scripture, then the Book of the Psalms, and for instruction by Singing them too, because so required by the Holy Spirit, Eph. 5. 19. Coloss. 3. 16. May you not as well say they are of no use to us? The Book of Psalms good Men look upon as the Heart of our Sacred Bible, and as fruitful a Book for Saints in Gospel-times as any Book in the Old Testament; but if there be any Psalms that can't so well be sung as some others, God's People are at their liberty whether they will sing them or no: however, unless you can tell us there are others called Psalms, besides these, you say nothing, for we are required to sing Psalms. And as to those things contained in David's Psalms that are hard to be understood, they may be opened to the People before they are sung.

As touching singing Prayers, I have spoken to this already. Though we are against humane Forms of Prayer, yet the Singing of David's Psalms (wherein there are some Prayers) are of Divine Institution; and therefore 'tis lawful to sing Psalms and Hymns that have some Expres∣sions Prayer-wife in them. Our Brethren say, praising of God in Prayer, is Singing; and indeed, if they did not thus conclude, I am perswaded they could not satisfy their Consci∣ences to lie wholly short of this Duty; and therefore in their sense, singing of some part of

Prayer is lawful, or else Singing is something they do not as yet own, nor can tell us what it is.

As to what you say in the fifth place, p. 14.

Object. That David's Psalms were limited to the Levites.

Answ. 'Tis nothing to your purpose, 'tis ra∣ther an Argument for singing Psalms by the whole Church; for the whole Church is that spiritual Priesthood, to offer up spiritual Sacri∣fices acceptable to God by Jesus Christ▪ 1 Pet. 2. 5. That as the Priesthood, or Levi••••s, sung to∣gether under the Law, with Instruments of Mu∣sick, it might typify out how the whole Church should sing spiritually with Grace in their Hearts to the Lord together under the Gospel.

You say in the next place, pag. 15.

Object. There is no Institution to sing David's Psalms, and that Christ nor his Apostles ever 〈◊〉〈◊〉 practised. And also if the Apostles had oc∣casion to translate any Text out of the Hebrew 〈◊〉〈◊〉 the Greek, they did never turn them into Metre.

Answ. There is an Institution to sing David's Psalms; Ephes. 5. 19. Col. 3. 16. If there be 〈◊〉〈◊〉 ••ther Psalms mentioned in the Scripture, be∣sides David's Psalms, or the Book of Psalms, and the Churches are required to sing Psalms as well 〈◊〉〈◊〉 Hymns; Then there is a Gospel-Institution for singing of David's Psalms. But there are no other Psalms mentioned in the Scripture be∣sid•••• David's Psalms, or the Book of Psalms, and the Churches are required to sing Psalms as

well as Hymns. Ergo. The singing of David's Psalms, or Psalms contained in the Book of Psalms, is a Gospel-Institution.

That the Churches are required to sing Psalms, we have shewed again and again, Eph. 5. 19. If there be any other Psalms besides what are contained in the Book of Psalms, which are so called, you must shew which they be, and then we will use those which we shall have the clearest ground to judg the Spirit of God may intend.

As to their translating any of them into Me∣tre, out of Hebrew into Greek, it is remote to the Business; we know not they did translate any Scripture at all out of Hebrew into Greek.

III. Of prescribed and precomposed Songs and Hymns.

First, (say you)

If the Essence of Sing∣ing, as before is shewed, consisteth in an in∣ward spiritual Exercise of the Soul or Mind of Man; and that both the Matter and the Melody of it, proceedeth from the inward Graces and Operations of the Holy Spirit with the Word; then surely no humane pre∣scribed Form of Singing can be accepted of God, but that which proceedeth from the Word of God, by the Dictates and Teachings of the Holy Spirit.

You mention Ephes. 5. 18, 19. Col. 3. 16. Pag. 15.

Again, pag. 16.

Now the Essence of Sing∣ing consisteth of these two parts, viz. Mat∣ter

[from the Word], and Melody [by the Spirit]: So that neither the Word nor the Spirit can be wanting; and therefore whatso∣ever Forms are used which proceed not from within us, out of a Fulness and Enriching of the Word and Spirit, cannot be Spiritual Singings.

Answ. Brother, who do you encounter with now? 'Tis evident this doth not concern as, you need not have taken so much time and pains to prove that which no Body that I know denies.

But before I come to reply to that, I cannot but take notice how you hug your former No∣tion of Essence of Singing; but I perceive your have found out the Essence of Singing, is not in the Spirit alone, but it has Matter and Form too: the Matter (you say) is God's Word; there you are right: you say, The Melody lies in the Heart, that is partly true, but there must be something else added to the Essence of Singing, or else you have it not; and that is the chief thing, the only thing from whence it's called Singing, that is, a melodious Voice, add that, and then you plead for Singing; take that away, and 'tis no more than inward Joy, or Rejoicing. Singing, Mr. Caryl tells you, is an Act of the Voice: 'Tis a melodious Noise, do not mistake your self in one of the most plain and easiest Acts of the B••di∣ly Organ, or Act of the Tongue. But to the Business, no Hymn must be made nor composed from God's Word, it appears, with∣out

the help and assistance of the holy Spirit. I am of your Mind.

But I hope you do not mean the miraculous or extraordinary Help or Operations of the Spi∣rit, because you are a speaking of the Admini∣strations of the Gospel, and Gospel-Worship in general.

Now there are two things to be ••••••••••∣dered in bringing forth a Doctrine, viz. That 'tis agreeable to the Word of God; he that compiles a Sermon must be sure to see 'tis God's Word, i. e. congruous thereunto, and provable therefrom, or else 'tis humane.

2. He must bring forth and preach it by the help and assistance of the Spirit also, or else it may still be Human, no Divine Sermon.

So, and in like manner in compiling of an Hymn, it must be as to the matter, the Word of Christ; Let the Word of Christ dwell in you richly, in all Wisdom, teaching and admo∣nishing one another in Psalms, Hymns, and spi∣ritual Songs, singing, &c. Col. 3. 19. See here the Direction for the matter of an Hymn or spiritual Song, it must be in general the Word of Christ; (as it must be the Word of Christ that is to be preached.) Even so also a•• Hymn, &c. must be (we say) compiled out of the Word of Christ, and in singing of it there must be the assistance of the holy Spirit. But now will you say we have not the Spirit of Christ in composing the Hymn which is part of Christ's Word? Take heed! you are too full of hard Words and Censures; another may,

nay, and some do say so too, we have no Rule to compose a Sermon; and I will say and testify, I know no more Rule for a precomposed Ser∣mon to be preached, than for a precomposed Hymn that is to be sung, and I am satisfied I have equally in them both the like assistance of the Spirit. Your speaking here of the Spiritualness of the Gospel above the Law, doth nothing in your case. We grant it, and say, Our Singing differs now under the Gospel as to the Spiritu∣ality of it to that under the Law, as much as my other Gospel-Service or Worship doth.

Our Sermons are no more made for us in God's Word than our Hymns are, and we have equal Direction in both these weighty ••••ses; and I must tell you, this way of 〈◊〉〈◊〉 you use is enough, if People did observe it, to overthrow all visible Worship and Ordi∣nances, unless we could make it appear, 〈◊〉〈◊〉 we had the immediate and extraordinary help of the Spirit in the discharge of them. Away, ••••ith one, with your carnal and human preach∣ing, 'tis a Form invented and done by Art, will you call this Gospel-preaching? The Apostles 〈◊〉〈◊〉 as they were moved by a mighty Spirit within them; you must preach by immediate inspiration and not precomposed Sermons, or else your Sermons are formal. Thus you open a Door for Quakerism, and throw St••••bling-blocks before the weak: I intreat you to con∣sider of it.

2. Doubtless what the Apostles did by an extraordinary Spirit in bringing in a Doctrine

and an Interpretation, &c. is a Rule for us in the ordinary Gifts; for they preached and prayed, &c. by the wonderful or extraordinary Influences of the Spirit: and because we have not those Gifts, must we not be found in this Ordinance, viz. to sing, which is required in the New Testament; we by the same Argu∣ment, must lay all others aside likewise, as the None-Churches have done: from such a way of arguing as you use here, the Lord deliver us. But what you speak on this occasion doth not concern them that sing David's Psalms; there∣fore if composed Hymns were not justified by God's Word as comprehended in Hymns and spiritual Songs, Col. ••. 16. then the Book of Psalms, as our Brethren say, are wholly intended, and then they must be sung, and them only; but we see no reason so to believe. Eusebiw speaks of the Christians singing of Hymns to Christ as to God, in the first Century, which shews it was the Practice of the Church in the Primitive Times to sing other Hymns besides those in the Book of Psalms.

As to Forms of Prayer, the Lord hath left us a Form, by which we are directed how to pray; and so he has left us his Word, and the Psalms of David, that we may know how to compile our Hymns as well as our Sermons, by the help and assistance of his Spirit: there is no more a Form of Preaching left, than there is a Form of Hymns: and what tho Christians differ in their singing, they also differ in their method or form of Preaching as much;

and your Argument (say you what you will) 〈◊〉〈◊〉 alike against the one as against the other. But is it unlawful to premeditate what we design to ask of God in Prayer? Have not some in Prayer, and Fasting-days in Churches, drawn 〈◊〉〈◊〉 several things as a Form of those Cases 〈◊〉〈◊〉 they agreed together to spread before the Lord, and is this Form sinful think you? But 〈◊〉〈◊〉 of this hereafter.

IV. Of Womens Singing.

Object. You say, Women ought not to sing in the Church, because not suffered to speak in the Church, and also because singing is teaching.

By the way then it appears, the bare Melody in the Heart, where you say is the Essence of Singing, that is not Singing, by your own Asser∣tion. Thus you destroy what you would build.

Answ. But if Women may not speak nor ••••ach in no sense in the Church, they must not be admitted to give an account of their Con∣version in the Church, or how God was pleased to work upon their Souls: for that Practice is full of Teaching and Instruction, and has been blessed to the Conversion of some other Persons that have been by.

But I will be at the pains to transcribe what worthy Mr. Cotton hath said to this Objection, it appears others have brought it before you.

The second scruple about Singers is, saith he, whether Women may sing as well as Men? for in this Point there be some deal

with us, as Pharaoh dealt with the Isr••••lites•• who, tho he was at first utterly unwilling that any of them should go to sacrifice 〈◊〉〈◊〉 the Lord in the Wilderness, yet being 〈◊〉〈◊〉 length convinced that they must go, then 〈◊〉〈◊〉 was content the Men should go, but not 〈◊〉〈◊〉 Women, Exod. 10. 11. So here, some that were altogether against singing of Psalm•••• at all with lively Voices, yet being convin∣ced that it is a Moral Worship of God, war∣ranted in Scripture, then if there must be a singing, one alone must sing, not all, 〈◊〉〈◊〉 (if all) the Men only and not the Women.

He then mentions your Objection, to which he replies.

1. One Answer, saith he, may at once remove both Scruples, and withal clear the Truth; it is apparent by the Scope and Context of both these Scriptures, that a Woman is not permitted to speak in the Church.

(1.) By way of teaching, whether in expounding or applying Scripture; for this the Apostle accounteth an Act of Autho∣rity, which is unlawful for a Woman to u∣surp over the Man, 1 Tim. 2. 13. And be∣sides, the Woman is more subject to Error than the Man, ver. 14. and therefore might sooner prove a Seducer, if she became a Teacher.

(2.) Yet nevertheless in two cases it is clear a Woman may speak in the Church. ••. In way of Subjection, when she is to give

account of her Offence; thus Peter questi∣oned Sapphira before the Church, touching the price of Land sold by her and her Hus∣band, &c. and she accordingly spake in the Church, to give her Answer to the Question, Acts 5. 8. 2. In way of sing∣ing forth the Praises of God together with the rest of the Congregation, for 'tis evi∣dent the Apostle layeth no greater restraint upon Women for silence in the Church, than the Law put upon them before, for so himself speaketh in the place alledged, 1 Cor. 14. 34. it is not permit∣ed to a Wo∣man to speak, but to be under Subjection, 〈◊〉〈◊〉 also saith the Law.

2. The Apostle then requireth the same Subjection in the Woman which the Law put upon them. Now it is certain, the Law, yea, the Law-giver Moses, did permit Mi∣riam, and the Women in the Song of Thansgiving, to sing the Praises of God: Sing ye to the Lord, for he hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea, which may be a ground sufficient to justify the lawfulness of Womens singing together with the Men the Praises of the Lord; and accordingly in the Primi∣tive Churches it was the ancient Practice of Women to sing the publick Praises of the Lord, we read recorded in the Ecclesiastical History, Socrates Chap. 18 Greek Copy, and Chap. 16. of the Latin, Theodoret's third Book, Chap. 17.

Obj. But (say you) there is no Institution for Womens Singing.

Answ. No need; 'tis a Moral Duty. You may ask whether they are to praise God as well, and demand a word of Institution for their Breaking of Bread with the Church? for you know some demand a Proof for that.

V. Of the Order of Singing.

What need you talk of Order about Singing, or of Womens Singing, when the Essence of it being in the Heart, is sufficient, though the Act or Thing it self be never done.

But to proceed;

This you say we have plainly and clearly delivered to us, 1 Cor. 14. 20, to 34. How is it then, Brethren? when ye come together, every one of you hath a Psalm, hath a Doctrine, hath a Tongue, hath an Interpretation; let all things be done to edifying.

That which you infer from hence is, that this is the Rule for our Practice, viz. one by one, or one after another, must speak and ex∣ercise their Gifts, and not all together; and so he that has the Gift of a Psalm, he is singly, or alone, by himself to sing as in Prayer and Preaching.

Answ. The Apostle directs that Church in the exercise of extraordinary Gifts. There was, 'tis clear, confusion about the exercises of those Gifts in the Church of Corinth; it seems this was their practice some times, viz. Every

one of them who had a Doctrine, and that had a Psalm, and so of the rest, would come forth with them together. May be many Preach together who had Doctrines, and at the same time▪ every one that had a Psalm, they would come forth with their Psalm and Sing•• and so those who had the Gift of Tongues, and a Gift to interpret, might do the like, which the Apostle shews them was Confusion; and if they did thus, and Unbelievers come into their Assemblies at such time, would not they say they were mad?

Now, 1. to open this place of Scripture, it will be necessary to consider what disorderly pra∣ctice it was Paul reproves them of; and no doubt it was the Confusion before mentioned, two, three, or more, bringing forth their Do∣ctrine together; and others, who had other differing Gifts coming forth together with them too, ('tis very like at the same time).

2. The Rule to regulate these Disorders. And now let this once and for ever be noted, and well heeded, viz. That the ordinary way of the Administration of all Gifts, and perfor∣mance of all Ordinances in the Churches, must be the Rule for the extraordinary Gifts, and performance of Ordinances.

3. Then in the third place, we must consi∣der the manner of the performance of Ordinan∣ces, and exercise of Gifts, according to the Na∣ture of the Gifts and Ordinances.

And now as to the Gift of Teaching, Inter∣preting, Prophesying, &c. only one was to be

the Mouth; Let the Prophets speak one by one, and let the other judg: if any thing be revealed to him that sitteth by, let the first hold his peace. To act contrary to this Rule, is Confusion; and so of some other Gifts and Ordinances, whole Nature were in themselves the same, so they were to be done. And now as to Singing, that being always performed with Voices together, both in the Old Testament, and by Christ and his Disciples, and by Paul and Silas, and so en∣joined on the Churches; they who had a Psalm, that is, as I conclude, a Psalm of David, to bring forth by an extraordinary Spirit, which might not be the Matter of the Psalm, but the Manner of bringing it forth in an unknown Tongue, and it may be in a Tune too that others might not understand, and so upon both respects others could not sing with him, nor the Church be edified; he was not so to bring forth his Psalm, unless there was an Interpreter who might give it forth to the People, that they might sing together, as always that Ordinance was practised in the Publick Congregation. And this appears to be the sense of the place by Paul's own words; When I pray, I will pray with the Spirit, and with the Vnderstanding; that is, in a known Tongue, to my own Understanding, and to the Understanding of others. And when I sing, I will sing with the Spirit, and I will sing with the Vnderstanding also: that is, If I sing in the Church, I will not sing in an unknown Tongue, so that others cannot understand what I sing, and so cannot

sing with me. He doth not mean, doubtless, his own Understanding only, but the Under∣standing of others also; so that, according to the Nature of the Ordinance, all might be edi∣fied, and all might be comforted.

Now this being so, as I am well satisfied 'tis the meaning of the Spirit, what an endless stir is here of one Man's singing alone in the exercise of an extraordinary Gift, which cannot be pro∣ved by the Wit of Man from the Text? much less had it been so, would it have been a Rule to the Churches in ordinary Administrations of Christ's Ordinances. Though for several to preach together, that would be Confusion; yet to sing together would be none, but the greater and the more sweet Melody, as Mr. Sid••ultan ••••ws. Nor would the Unbeliever, to hear a Congregation sing together, say, Are they not mad? because this sort of Singing was al∣ways practised, both among the Jews, and al∣so among the Gentile Nations. And so much to this Text.

And whereas you say, If any one had such a Gift, and came forth to sing alone in the Church, (as you fancy some did in that Church) you should bless God for so great a Presence of his Spirit among his People, pag. 23. I assure you, I should charge him with intro∣ducing a Practice no where warranted in the Scripture, and so no sign of God's Pre∣sence at all, but a meer Innovation in God's Worship, being without Precept or Exam∣ple.

VI. Objections Answered.

I am now come to your last Thesis, wherein you pretend to answer some of our Arguments and Scriptures for Singing Psalms, Hymns, and Spiritual Songs. And if I meet with any thing pertinent, I shall reply to it, or else pass it by as not worthy of an Answer. And such is the first you bring, as alledged by us from 〈◊〉〈◊〉. 15. And the second is like to it, about 〈◊〉〈◊〉 and Barak, as if they together did not, could no: sing that Song, when the Holy Ghost positively says they did. The Holy Ghost saith, that Moses and the Congregation of Israel sung, and you would fain make us believe, it was some extraordinary Extasy: 〈◊〉〈◊〉 we from thence must have Dancing too, which I have already fully answered.

Your third Reply, That the Singing that was in the Temple was extraordinary, and so in the Apostles Time.

Answ. We deny the latter, Singing was no more performed in the Gospel-time, by an extra∣ordinary Spirit and Manner, than Prayer, Preach∣ing, and all other Ordinances; and by the Ar∣gument we have not those extraordinary 〈◊〉〈◊〉 now to perform one Duty, so not another.

And if we must throw one Ordinance away from thence, we must (as the Non-Churches say) lay them all aside, and practise none at all, till we are endowed with Power from on High, as the Apostles were, viz. to Preach,

Prophesy, and sing Psalms, Hymns, and Spi∣ritual Songs, by Inspiration, or by the extraor∣dinary Gifts of the Holy Ghost.

For as Singing, (it being a moral Duty as well as Prayer, so it was in the Church of the Jews before the Glory of their Temple-Wor∣ship): so Prayer and Preaching, being ordinary Duties, and parts of Natural Religion (as well as brought under Divine Institution for the more orderly and spiritual performance of them), yet in the glorious Time of the Go∣spel were all done by an extraordinary Spirit, or by Miraculous Gifts; 'tis evident, therefore, extraordinary Gifts in the Gospel-day, were not only suited (as you imagine) to tune their Hearts and Tongues to sing the Praises of God only, but also to Pray, Preach, Prophesy, and so to perform the whole of Gospel-Ordinances and Worship, which was to confirm each Or∣dinance in particular, and the whole of the Chri∣stian Religion in general, Mark 16, 17, 18, 19. Heb. 2. 3, 4. And therefore we have no more reason to lay aside or neglect Singing the Praises of God, till those extraordinary Gifts shall return, (which we have no ground to expect ever will) than we have to lay aside Prayer, Preaching, Baptism, the Lord's Supper, and every other Duty and Ordinance, since Singing of Psalms, &c. is injoined on the Churches as well as other Ordinances are.

What you say in the 27th Page, about the Winter of Afflictions, when that is past, and the time of the Singing of Birds is come, at the

appearance of Christ's Kingdom, which will fully perfect the Glory of Temple-worship.

You mistake that Text in Cant. 2. for all Ex∣positors generally agree, that that Place re∣sers to two things; first, to the coming of Christ in the Flesh, the time of the Jewish-Church-state, or the dark and cloudy days be∣fore Christ came, is set forth by Winter; 'tis known the Afflictions and Miseries of God's People, before Christ came, was great, but then the glorious Sun arose, or the Day-spring 〈◊〉〈◊〉 on high visited the Earth, (Luk. 1. 79.) and the longed-for Spring came in, and then the 〈◊〉〈◊〉 of the Turtle was heard in that and other Lands; and the Birds of Heaven and Earth be∣gan to sing, I mean, both the Angels, and Saints also, with Grace in their Hearts, in a most spiritual and heavenly manner, to the Lord.

Secondly, By Winter may be meant, as they shew, that time while a Soul abides in its natural estate, and when regenerated by the Grace of God, then Winter is past, and then the time for that Soul to sing is come; and such also then hear the Voice of Christ, that blessed Tur∣tle, sweetly by his Spirit, speaking peace to their Souls.

But if, in the third place, it should also allude to the Churches final Deliverance from all out∣ward Afflictions in the latter Days, and so they have an extraordinary Cause to praise God, and sing his Praises forth in those Times for temporal Salvation; doth it follow from thence

we must not sing forth his Praises till then? 'tis a horrible mistake, to think Saints are more to be concerned to ••ing to the Lord for outward Blessings, and worldly Peace and Prosperity on Earth, than for their spiritual Blessings, and Priviledges through Christ, for the redemption of their Souls from Sin and eternal Wrath; no: For these Mercies we have infinitely more cause to sing, than for all those great things you hint at; besides, that Song will be rather the Song of Moses, than the Song of the Lamb; the one was for temporal Deliverance and Salvation, the other is for spiritual and eternal Mercies. True, when that time comes when we shall sing both those Songs together, then the Me∣lody may be the sweeter; but though there are extraordinary times of Prayer and Praises, yet that ought not to hinder the Saints from pray∣ing and singing at other times.

Your Reply in the fourth place, to that in Isa. 52. 8, 9. viz. Thy Watchmen shall lift up the Voice, with the Voice together shall they sing, is nothing to the purpose at all: What though the word will bear their making a noise, o•• shouting, yet 'tis a joyful Noise, or a Noise of Singing, and a Singing with their Voice to∣gether as a found of the great Jubilee.

And now, though you would have this place to refer to the thousand Years Reign, yet the Apostle applies it positively to the time of the Gospel, see Rom. 10. 15. Come, the Day of Gospel-Grace, Gospel-Light, Gospel-Glory and Priviledges, is like the great Jubilee, when

desolate Souls, who like waste places come to be renewed, and the Church rebuilt, and Or∣dinances restored, this is the time to sing, this is the chief cause of Joy and Gladness. Ma∣ny Men ignorantly apply Prophecies to the thousand Years Reign, that refer to the time of the Gospel which began in the Apostles days: besides, there is a Doubt in the Hearts of many Men about that thousand Years; 'tis a Myste∣ry not yet understood clearly.

No doubt, the Antitype of Solomon's Tem∣ple (say you what you please) was the Gospel-Church in the days of the Apostles, and so downward, and not the thousand Years Reign: for the Glory of the second Temple, was a Type of the Glory of the Church in the latter days of the World, as the best of our Exposi∣tors have excellently opened it to be so: there∣fore, what you speak, pag. 28. makes against your self; for if the Institution of Singing which was in the Levitical Temple-worship, was compleated as to the Antitype in the A∣postles Days, as touching the beginning of it, and not as you imagine; and there is no doubt but 'tis so, for when the Anti∣type was come, then the Shadow of Aaron's Order, and musical Instruments, fled away, and then nothing was left but Singing with Heart and Voice, by the Spirit, to the Lord.

Your fift Reply is, to that of Christ and his Disciples singing of an Hymn after the Sup∣per, pag. 29. which (you say) might be no more than giving of Thanks, or saying Grace.

Answ. We have answered this Objection fully already; but by the way, had it been no more than his giving of Thanks, why doth the Hloly Ghost express it in the plural Number? 'tis said, He took Bread, and blessed it; and he 〈◊〉〈◊〉 the Cup, and gave Thanks, (so some Tran∣slations render it); but now at the close 'tis said, they sung an Hymn.

Besides, multitudes of Learned Men do tell you, that from the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they hymned; it is truly and rightly translated into English, they sung an Hymn.

Dr. Du Veil, who was as Learned a Man as most this present Age hath in it, saith, in his lite∣ral Explanation of the Acts of the Apostles, Chap. 16. ver. 25. pag. 67. thus;

Hymns are Songs, which contain the Praise of God. If it be Praise, and not of God, it is not an Hymn; if it be Praise, and of God, if it be not sung, it is not an Hymn: it must there∣fore, that it may be an Hymn, have these three things, viz. 1. Praise; 2. And of God; 3. And a Song.

Now this being an Hymn our Saviour and his Disciples used in praising of God, the Doctor affirms, they sung; and so did Paul and Silas. But this is the old way of such who ever opposed a Truth, when pinch'd, presently fly out upon the Translators, 'tis so to be read in the Greek, &c. whereas all the World knows, that as our Translators were able Scholars, so they were very holy and up∣right Men: Besides, our Annotators, and all Expositors, generally say 'tis truly rendred;

and 'tis a bad thing unjustly to find fault with the Translators of the Holy Bible.

To perswade your Reader, if you could, that the Disciples did not sing with our Savi∣our, (or they did not sing together) you bring, that Passage of Hannah's mental praying, or speaking in her Heart, 1 Sam. 1. 11, 13. How impertinent this is, I may leave to all. You sup∣pose still, because there is a Mental or Heart-praying, there is a Mental or Heart-singing al∣so: you may, after the same manner say, there is a Mental or Heart-preaching likewise. There is no proper Singing, I tell you again, without the Voice.

But you think you have done it at last, from Acts 4. 24. Where it is said, The Di∣sciples lifted up their Voice with one accord to God; and yet did, as you conclude, do no more than pray as we do, that is, only one was the Mouth.

Answ. 1. Some say they lifted up their Voice by an extraordinary manner, by a miraculous Spirit that was upon them, and all uttered the same thing together Prayer-wise.

2. Others say, they lifted up their Voice to∣gether in Singing: And I find one great Author calling this the Apostles Song. 'Tis evident, the Matter they uttered, is part of the Second Psalm.

3. Our Annotators intimate, as if all their Voices were joined together, in saying Amen. Now there can be nothing concluded or inferred on any certainty for your purpose from hence:

If I should say, that as they prayed, for so they did the Text says; yet when 'tis said they lifted up their Voice to God with one accord, they sung the Second Psalm, it may be as pro∣bably so as any thing else. However, I have made it appear plain, that it may be said, there is a Praying together, (though but one is the Mouth) but there is no Singing together, 〈◊〉〈◊〉 but one sings, and the rest are silent, and sing not.

In your sixth place, you reply to that in Acts 16. 25. about Paul and Silas singing Praifes, you say just nothing, pag. 32.

For though Hymnos is nto praise; yet, say the Learned, 'tis such a Praising as is by Sing∣ing. Here I perceive you would quarrel again with the Translators: 'tis plain, you are not willing to have any Singing to be in your Bi∣ble. If there is no Singing, you should not have told us so much about the Essence of it: don't abuse the Text, 'tis not said, they prayed and praised God; but, 'tis said, they prayed, and sung Praises unto God. Though all Sing∣ing to God, is a praising of him, yet all Prai∣sing is not a Singing his Praises.

Your seventh Reply, is from that in Ephes. 5. 19. Your chief Business here is, to shew how Psalms, Hymos, and Spiritual Songs are rendered.

Pray, Brother, let you and I leave those nice Distinctions to better Scholars than you or I pretend to be. Some do say, they refer wholly to the Titles of the Book of Psalms; others 〈◊〉〈◊〉

the Psalms of David, and to all Sacred Hymns and Songs.

Besides these, 1. Here is Singing enjoined, that's evident.

2. Here is the Word of Christ prescribed, as the Matter in general to be sung.

3. Here are Psalms, Hymns, and Spiritual Songs as the Form; and this cannot be denied, without palpable Violence offered to the Spirit.

But you would not have Old-Testament Names given to New-Testament Things, in Singing, but give no reason for it; Prayer was called Prayer in the Old Testament, and Praises called Praises, and Laws called Ordinances; and so they are called in the New: And why not Singing calling Singing, and Psalms of Da∣vid called Psalms, and Hymns called Hymns in the New Testament, as well as in the Old? These Cavils argue you want Matter to object against Christ's Ordinance of Singing, as you fain would do. You intimate, as if the Holy Ghost had injoined Singing of such Psalms, Hymns, and Spiritual Songs, that no Body knows what they be; but you think they may be known hereafter; as if we had an imperfect Gospel, and can't understand the Duties of it, till some extraordinary effusion of the Spirit comes upon us. So it may be objected in other Cases, as the Quakers do about Baptism and the Lord's Supper, who cry down our Ordinan∣ces, as none of those the Holy Ghost gave forth, nor our Preaching neither, but they are all spi∣ritual Things, and must be done by a Spirit of

Inspiration, pag. 34, 35. Nothing can be more 〈◊〉〈◊〉, nor destructive to the Christian Religi∣••••, than such arguing as you use.

Your eighth Reply, is to our proof of Sing∣•••• being a Moral Duty; and the substance of 〈◊〉〈◊〉 you say to this, is, 1. That the Wicked 〈◊〉〈◊〉 perform Moral Duties acceptably to God, 〈◊〉〈◊〉 plowing of the Wicked being Sin; and wince 〈◊〉〈◊〉 Minds are Carnal, they cannot perform 〈◊〉〈◊〉 which is Spiritual: And in regard they 〈◊〉〈◊〉 not their Sins, nor need of a Christ, they 〈◊〉〈◊〉 no cause to sing: Or to this effect I find 〈◊〉〈◊〉 speaking, pag. 37.

Answ. Doth it follow, because they cannot 〈◊〉〈◊〉, nor praise God as they ought, they ought 〈◊〉〈◊〉 to pray nor praise God at all? God deli∣•••• them from such Doctrine. And because 〈◊〉〈◊〉 cannot bless God, nor sing to him for the work of Grace on their own Hearts, or for 〈◊〉〈◊〉 Spiritual Mercies which they have not yet 〈◊〉〈◊〉, ought they not to sing his Praises for 〈◊〉〈◊〉 Works of God in Creation, Provision, Pre∣••••vation, and all outward Blessings they have 〈◊〉〈◊〉 from him as their Creator and Bene∣••••ctor? Nay, may they not sing his Praises for 〈◊〉〈◊〉, and the Gospel, and for the Means of 〈◊〉〈◊〉 Conversion? And why then did David 〈◊〉〈◊〉 upon all Men on Earth to sing and praise God?

I find you are so lift up here, as to cry out a∣gainst Forms that God hath ordained to be used, 〈◊〉〈◊〉 there are many Forms of things that are 〈◊〉〈◊〉, and of Divine Institution. All Spiri∣tual

Ordinances have Matter and Form; 〈◊〉〈◊〉 is no Prayer, (nor Sermon neither) tho ne'r 〈◊〉〈◊〉 Spiritual, but it has its Form. We read of 〈◊〉〈◊〉 Form of Doctrine, Form of sound Words: Bap∣tism, and Breaking of Bread, have their For•••• And if Men must attend (as helps) upon 〈◊〉〈◊〉 Forms of Religion, they must do nothing 〈◊〉〈◊〉 mind wholly that which you call the Essence 〈◊〉〈◊〉 things within their Spirits. But what is here 〈◊〉〈◊〉 gainsay what we say, that this is a Moral Duty Moral Duties are perpetually obliging, 〈◊〉〈◊〉 must be done as well as Men are able to 〈◊〉〈◊〉 them.

Must not all Men worship and adore the bles∣sed God, and discharge their Duties according to the Light and Law of God in their Consci∣ences, as far as they may be helped? Why 〈◊〉〈◊〉 they suffered to hear the Gospel preached? they cannot hear it (you may say) aright, who hav•• not Faith, therefore must not hear at all.

Your ninth Reply is, to that about the con∣tinual Cause Christians have to praise God, ••ay to celebrate his Praises in the highest manne•• they are able; and therefore (as we say) to sing his Praises in his Publick Worship: This in ge∣neral you grant.

Yet you say it doth not follow from thence we should so sing his Praises.

1. Because in this Life our Joys and Con∣solations are mix'd with Sorrow and Afflicti∣on, &c. We are in our Sackcloth State, &c.

Answ. I have answered this twice already 〈◊〉〈◊〉

What though we have Sorrow and Afflictions, 〈◊〉〈◊〉 God lose his Praises therefore? As sorrow∣••••, (saith Paul) yet always rejoicing: Nay, 〈◊〉〈◊〉 have cause to 〈◊〉〈◊〉 ••nd praise God for Af∣••••ctions, and for his Presence and Help in and 〈◊〉〈◊〉 them.

Did not Christ and his Disciples sing, just 〈◊〉〈◊〉 the most dismal Time of Sorrow and 〈◊〉〈◊〉? and Paul and Silas sung when in 〈◊〉〈◊〉, and their Feet were in the Stocks? And 〈◊〉〈◊〉 not the hundred and forty four thousand 〈◊〉〈◊〉 a new Song under Antichrist's Reign? For 〈◊〉〈◊〉 Expositors generally agree, that that place 〈◊〉〈◊〉 to that Time: And 'tis plain, before the 〈◊〉〈◊〉 Angels came out of the Temple, clothed 〈◊〉〈◊〉 white Raiment, these sing for being 〈◊〉〈◊〉 by Christ's Blood from among Men∣•••• this we still say is the chief Cause of Sing∣ing: And shall we be such Hypocrites, to be 〈◊〉〈◊〉 affected with outward Blessings, than 〈◊〉〈◊〉 inward Spiritual and Eternal Blessings? 〈◊〉〈◊〉 did not the Christians, in the Time of the 〈◊〉〈◊〉 Persecutions, when they suffered the 〈◊〉〈◊〉 Torments Men could invent, sing Psalms 〈◊〉〈◊〉 Hymns unto God? This can be no more 〈◊〉〈◊〉, than that there were such Persecutions, since they that relate the Story of their Suffer∣ings, gave us an account of this their Practice. Nay, and though they were discovered by their singing, and put to death, yet they would not decline this sacred and sweet Duty.

Object. 2. But, secondly, you say,

Euery true Christian, nor the Church of Christ in

general, is able to sing Praises to God in 〈◊〉〈◊〉 Publick Worship, because the greatest numbe•• of them have not 〈◊〉〈◊〉 to the Faith of As∣surance of the Love of God in Christ; they are Babes,

&c. pag. 42, 43.

Answ. And therefore may the not, 〈◊〉〈◊〉 they not praise God? this is strange Doctrine What is Singing to God, but to celebrate 〈◊〉〈◊〉 Praises? and must not weak Christians 〈◊〉〈◊〉 this as well as strong, because they have no•• arrived to the Faith of Assurance? alas this 〈◊〉〈◊〉 but to fill up Paper, or the number of Obje∣ctions to no purpose, for you will not allow the strong to sing, no more than the weak and yet in pag. 5. of your Book you affirm, 〈◊〉〈◊〉 Spiritual and Vocal Singing was used in 〈◊〉〈◊〉 Primitive and Apostolical Church, is undeniable•• Let me tell you, there is no Christian but may see cause to praise God, nay, to sing his Praise, 〈◊〉〈◊〉 the weak Ones, and those under trouble, as well as the Strong: But no Church imposes upon every Member to sing; they who can't see they have cause, may forbear at such times; for tho all are called upon to rejoice evermore, yet doth God give all, at all times, ability thus to do? such may be the temptations of some, that they can't do it, or at leastwise not to such a degree.

Your tenth Reply is about formal Prayer, and Singing used under the Law; therefore you inti∣mate as if we should say, Why may not 〈◊〉〈◊〉 Prayer & Singing be used under the Gospel? p. 43.

Here you tell your Reader, That the Mini∣sters and Worship under the Law were not so

Spiritual: that Church consisted of Abraham's c••rnal Seed, (this is all very true thus far) so that their Instituted Worship was Formal, 〈◊〉〈◊〉, Ceremonial, Carnal and Typical, suita∣ble to them; and the Design of God to make them and their Church-state 〈◊〉〈◊〉 Type, Shadow and figure of his calling a spiritual People into a 〈◊〉〈◊〉 spiritual Church-state, to serve him in 〈◊〉〈◊〉 spiritual Ordinances, in Spirit and Truth; and so you go on.

Answ. We are not a pleading for Formal prayer, nor Formal Singing, nor Formal Preach∣ing neither, nor for any Ceremony of the Mo∣saical Law, but for Spiritual Prayer, Spiritual Singing, and Spiritual Preaching, and only for Spiritual and Gospel-Ordinances.

But let me tell you, no Body who shall read these Lines, (who does not know you) but must and would conclude, you are against all 〈◊〉〈◊〉 and external Ordinances; they are Ex∣pressions like what are oft sound in Quakers ••ooks, and seem to be more directly levelled against that Carnal and Formal outward Ordi∣nance of Water-Baptism, and Bread and Wine, (as the Quakers call them) than against Sing∣ing; because Singing the Praises of God, is so far from being a Carnal Ordinance, that 'tis that which all believe the Angels and glori∣fied Saints in Heaven are found exercised in; 〈◊〉〈◊〉, and all the Saints shall be found in to all 〈◊〉〈◊〉. Sure you have less cause thus to 〈◊〉〈◊〉 upon Singing God's Praises, than against 〈◊〉〈◊〉 outward Ordinance whatsoever you could object against.

But I perceive what you aim at, viz. th•• Matter must not be precomposed; that's the Formal Business with you. I will tell you, 〈◊〉〈◊〉 an extraordinary Gift of Singing was given to a Man, both in Matter and Manner, ye•• it must be a Form to others that sing with him; for he must either write it, and so give 〈◊〉〈◊〉 forth to them, or else speak the words of the Hymn he has to sing, or else how should they sing with him? So that since you would 〈◊〉〈◊〉 none to sing but one Man alone, 'tis no mar∣vel you so oppose the Singing of the Psalm of David, or precomposed Hymns taken 〈◊〉〈◊〉 of the Word of Christ.

Moses, that you say sung by Inspiration, th•• he had the Matter of his Song given to him immediately from God, yet did he give it ou•• by speaking or writing to the Congregation•• else how could they have sung it with him, 〈◊〉〈◊〉 the Holy Ghost positively says they did? so that that was formal too with you. Nay, 〈◊〉〈◊〉 extraordinary Prophets first received the Word of the Lord, and may be sometimes some con∣siderable while before they delivered it out to the People; nay, we find Jeremiah wrote par•• of his Prophecy in a Roll, was not that a Form they could repeat the same words over again•• and sometimes did. 'Tis not material whether the Form be David's Psalms, or Hymns give•• out by an extraordinary or by an ordinary hel•• of the Spirit, if others sing with him that ha•• it, you will, I perceive, say that 'tis formal•• tho it be never so spiritual; but I deny that 〈◊〉〈◊〉

have any Rule to expect Men should bring forth any thing in the Worship of God by an extra∣ordinary Spirit to be preached or sung, but what is contained in the Word of Christ, or is taken out of the Scripture, or agrees thereunto; be∣cause that is a perfect Rule both for Matter and Form, in the performance of all Religious Worship, and Ordinances of the Gospel; and that which you call carnal and formal, I say, is spiritual. The Prayers that a Minister makes in the publick Congregation may, and oft do, contain many Scripture-Expressions, (may be half his Prayer may be such) and who shall say he doth not pray spiritually? Nay, moreover, and that Prayer some will tell you is a Form to others, which he that is the Mouth puts up, and many times I have heard some good and godly Christians speak softly over the same words in the Congregation. Now since all Forms are cried down by you, sure this must needs be a 〈◊〉〈◊〉 Crime, or a carnal and formal Practice. There is nothing, I tell you again, without its Form: Is not the reading of God's Word a formal thing? and yet dare you say that is no Duty to be performed in the Church? If a for∣mal thing, then, by your arguing, say I, 'tis no Duty to read the Scripture in private neither. Now because all legal Forms are gone, must all Gospel and Spiritual Forms go too? In all Administrations we should see to our Spirits that they be not formal, but that with Life and Spi∣rituality we perform every Duty, &c. Have we not a kind of Form prescribed us by our Bre∣thren

and Sisters, and others too when they put up their Bills, and tell us what they would have us to ask or desire of God for them? this would run us into strange Scruples. Must we tell them they must not put words into our Mouths, we must pray as the Spirit moves us, and can't tell whether we shall pray for them or no?

Your eleventh Reply is this, viz, You inti∣mate

that we say, that Prayer under the Gospel is an Ordinance of the same nature it was under the Law, and therefore Singing under the Gospel may be of the same na∣ture, &c.

To this (you say) that it is true, that private Prayer is a Duty of the same na∣ture under the Gospel as it was under the Law.

But their Prayers, you say, were delivered formerly with dark Shadows and carnal Or∣dinances; for whilst the Priest was offering the Sacrifices, the Priests and Levites in Songs with Instruments of Musick delivered such Prayers, and Psalms, and Praises as were appointed for the publick Service of God: Therefore (say you) whatsoever Singing hath been, or still may be in Gospel-times, may as well differ from the Old-Testament-Temple-singing.

Answ. Here you have wounded your self, and not us in the least. It appears your Exception lies against our praying in Gospel-times as much as against our singing from thence.

For we must not sing with united Voices, with Grace in our Hearts to the Lord, or at least∣wise the singing in such a form or manner under the Law, is no Rule for us; because they sing not only with their Voices, but had Musi∣cal Instruments also.

Why now I reason thus; We must not pray with our Voice in Gospel-days, or at leastwise the Saints so praying under the Law can be no Rule for us, because they had dark Shadows mixt with their Prayers as you affirm they had; so that since we have the Essence of both these Duties in our Spirit, which God looks more ••••pecially at, and we are capable to worship him acceptably without the Verbal and Vocal Instruments of our Body,* 1.5 we must not with our Tongues neither pray ner sing the Praises of God: the one follows as naturally from the Premises as the other, by which all may see the Consequences of your Arguments against Singing.

Alas, the true matter of the case is this; If People would be rightly informed:

Vocal Prayer is God's Ordinance, and a Moral Duty as well as instituted; and the Saints praying and keeping Days of Fasting and Pray∣er, and Days of Thanksgiving under the Law, is a Rule for us: but all Shadows and Cere∣monies they used in Prayer under that Dispen∣sation, is nailed to the Cross of Christ, or bu••ied with him.

And so in like manner the singing the Praises of God with our Voices is God's holy Ordi∣nance, and a Moral Duty, (tho brought also under Institution); yet all those Shadows and Ceremonies that they used in their singing un∣der the Dispensation of the Law, as Instruments of Musick, &c. are nailed to the Cross and buri∣ed with Christ, as being Ceremonial. The like might be said in respect of Preaching then and now; for there were some things then in tha•• Administration that might be shadowing; ye•• Preaching abides God's Ordinance for ever. 〈◊〉〈◊〉 not in the Ministers Preaching under that Dispen∣sation, yet 'tis evident to be so in respect 〈◊〉〈◊〉 that Maintenance God appointed his Ministers then.

May you not say that the Ministers of Chris•• under the Gospel ought not to have any Main∣tenance at all allowed them, or at leastwise that Law of God (that provided for his Minister•• under that Dispensation) is no Rule for it, be∣cause that was by Tythes, &c. which was 〈◊〉〈◊〉 Legal Right, and abrogated by Christ?

'Tis known some have drawn such an Infe∣rence: but I am glad to see our London-Elders better instructed; for in the late Treatise, called The Gospel-Ministers Maintenance vindicated▪ (which is recommended to all the Churches by them joyntly) you may see, tho they gran•• Tithes did appertain to the Mosaical Law, and that that Law is abrogated, yet they affirm the Equitableness of that Law remains: And from hence they urge and press the Duty of the Mi∣nisters

Maintenance now in Gospel-days on our People. Take the words as they lie in that Book, pag. 109.

The Lord's People ought to be as careful in the discharge of their-Duty to Christ's Ministers now, as the Israelites were to the Levites; tho, as we have already said, their Portion is not the Tenths of Mens Increase, nor the first Fruits,

which Law is abrogated, yet the Equity of that Law (that is a Moral Duty) remaineth perpetually; as the Apostle observes, Do you not know that they which mini∣ster about holy things, live of the things of the Temple? and they that wait at the Altar, partake of the Altar? &c. 1 Cor. 9. 13.

Why even so it is in the case of singing the Praises of God. Under the Mosaical Law the Lord's People used Musical Instruments in that Ordinance, which was a Legal Rite, and is ab∣rogated; but Singing is a Duty still: and from hence too it appears so to be upon the very same scot of Account, viz. because the Equity of it in all respects remains, and is the same, i. e. God deserves equally to be praised now as then; 〈◊〉〈◊〉 there is the same reason we should sing his Praises now as they had. Nay, since we have received greater Grace, greater Light, clearer Discoveries of his Will, and greater and more glorious Blessings and Priviledges than they had (we having the Substance of those things which they had but the Shadow of) there is more rea∣son we should sing the Praises of God now than they had then. For now under the Gospel, the time

of singing of Birds is come, Cant. 2. 12. 〈◊〉〈◊〉 'tis to be done more spititually (without Mu∣sical Instruments) only with our Voices toge∣ther, with Grace in our Hearts to the Lord Col. 3. 16. In like manner also Israel in their assembling together to worship God (which also is a moral Duty) had then a glorious ex∣ternal Temple to worship in, as well as Musical Instruments in their Worship; but because 〈◊〉〈◊〉 under the Gospel have no such glorious external Temple, must we not meet together to wor∣ship God at all? or was their assembling together so to do, no Rule for us to perform that great religious Duty? 'tis easy to 〈◊〉〈◊〉 Ceremonial Rites, and places then used, from moral and perpetual Ordinances, and to shew how those external Rites and Shadows are gone, and yet that part which is moral remains for¦ever.

The same holdeth good in respect of the Jewish Day of Worship, as well as to their Place of Worship, and Musick in their Worship; for there is no more natural or moral Holiness in one day than there is in another. True a time of Worship is moral from the fourth Commandment (nay, and so may, as some have learnedly shewed, the seventh part of Time likewise, but that Day lies in the Breast and Power of him who is the Lord of the Sabbath, viz. Jesus Christ, who in the New Testament hath appointed the first Day of the Week, and not the last, to be the Day of Gospel-Worship for us) but the Jewish seventh

Day, as Reverend Calvin excellently hath shew∣ed (Institut. pag. 124, 125, 126.) was Cere∣monial.

1. Because called a Sign between God and the Children of Israel, Ezek. 20. 12.

2. From the nature of the Law it self, which was given forth and charged to be kept with such strictness, that it plainly appears to ap∣pertain to the Yoke of Bondage; they were not to kindle a Fire through all their Dwellings on their Sabbath, nor to speak their own Words, nor think their own Thoughts: from hence Calvin shews God discovered the absolute need and necessity of a perfect and compleat Righteousness in order to Justification and Ac∣ceptation with God, i. e. that the Creature must be without Sin, or attain to a Cessation from the Thoughts of Evil, which figured forth the necessity of Christ's perfect Righte∣ousness, and of that Spiritual Rest such who believe in him enter into. All that are in the old Nature, or whilst they remain under the old Covenant-state, do labour and are heavy laden, there is the six days work in the Anti∣type, but when they come to Christ, believe in Christ, then they cease from their own Works, and enter into Rest, according as Christ hath promised, Mat. 11. 28, 29. then they enter into the Antitype of the Jewish Sab∣bath, Heb. 4.

3. This also appears by the Nature of the Precept it self, as laid down Exod. 20. where∣in all may see it seems to be a meer carnal Ordi∣nance,

like others which were imposed on the People till the Time of Reformation, or till the Substance came. What was it God enjoined on them, but a cessation from all external La∣bour or Work? In it thou shalt do no manner of Work, Thou, nor thy Son, nor thy Daughter, 〈◊〉〈◊〉 thy Man-servant, nor thy Maid-servant, nor thy Cattel, nor the Stranger which is within thy Gates. Exod. 20. 10. Here (as this Law was written in Tables of Stone) are no Religi∣ous Duties enjoined on that Day, but a ceasing from bodily Labour, which fully shews the purport of it.

4. 'Tis called by the Apostle, (amongst o∣ther Mosaical Rites) a Shadow of things to come, but the Body (or Substance of them) is Christ, Col. 2. 17.

And thus you may see how to exclude Cere∣monial Rites used under the Law, that were joined to Moral Duties, and yet preserve that which is Moral in them. Doubtless though it is not our Duty to observe that Jewish Ceremo∣ny of the Seventh-Day-Sabbath, which was gi∣ven forth and enjoined on them, yet the Law of the Fourth Commandment, as to a time of Worship (as before) remains to us, so doth Singing the Praises of God; but the External Place of Jewish Worship, the Time and exter∣nal Rites of their Worship, and the external Instruments of Musick then used in their Wor∣ship, went away altogether, and were buried with Christ.

Object. Your twelfth Reply is, To that we

say of precomposed Forms of Preaching, since the extraordinary Gifts of the Spirit are ceased; 〈◊〉〈◊〉 must now pray and preach by its ordinary Gifts; and if we are allowed to use precomposed Forms of Preaching, why not of (they might say) say you, Prayer and Singing also? pag. 46.

Answ. You seem to state this Objection not so fair as you ought, because you know we do not plead for such precomposed Forms of Pray∣er as we do of Preaching and Singing.

But the Truth is, if there was no more to be said against using those Forms of Prayer (that some contend for) than what you have said, they might be lawful too. Therefore I shall trouble the Reader with a recital of what you say to this Objection against precomposed Forms of Prayer, and Singing; and what you say for Forms of precomposed Sermons, since you seem to be for one, and against the other.

I do acknowledg (say you) and assert, that we should not neglect Prayer, till we have an Extraordinary Gift or Impulse of Spirit unto Prayer; but we should constantly go to God as we can, not only for continuance of those Mercies we have, but for further supplies of our inward and outward Wants, which are the chiefest part of Prayer. But Singing pro∣ceeds from a fulness of enjoyment, and is cal∣led a Breaking forth, and therefore requires a greater Measure of the Holy Spirit; for we can pray for what we have not, but we should break forth into Singing for what we have, ••therwise we mock God, and draw nigh unto

him with our Mouths, and honour him with 〈◊〉〈◊〉 Lips, when our Hearts are far from him, and our fear towards him taught by the Pre∣cepts of Men; and therefore when I consider the present State and Frame of the Churches of Jesus Christ, I wonder that so many should be for Singing, when their Hearts are so much below Prayer; for if we should go from Saint to Saint, we should find that this is the general Cry, I have a dead and stony Heart—I can't pray, I want the Spirit.— Now if thus it be, then where is the Spirit of Singing? Will you lie, and express that with your Lips to God, which you have not in your Hearts? Pag. 46, 47.

Answ. The substance of what you say here, is this, viz. That a greater Measure of the Spirit of God is required in Singing, than there is required in Praying; but you give no Reason for it. The Apostle saith, When I pray, I will pray with the Spirit; and when I sing, I will sing with the Spirit, &c. 1 Cor. 14. 15. He doth not hint, he needed greater help to do the one, than to do the other. There is no Duty nor Ordinance of the Gospel, that can be performed acceptably to God with∣out the Spirit, or the gracious Influences there∣of: And certainly no Man besides Mr. Marlow will say there is more need of the Spirit in its greater Influence in ordinary Occasions, or in common Worship to praise God, nay, to sing his Praise, than there is to pray, and in the doing other Duties. You mention that in Isa.

52. 38. of Breaking forth. Why is that then a Vocal Singing? it was hinted by you (even now) to be some kind of shouting or rejoi∣cing, pag. 29. as if it was no such thing (as here you seem to grant it to be) when you think it will serve your turn another way: But all may perceive, by your arguing against Sing∣ing after the manner you do, (that though the Essence in your sense be in our Spirits, and as others say, Singing is comprehended in their Praying, i. e. when they Praise God); yet none of these in truth is proper Singing in your judg∣ment; for it it be, you contend against that which all Christians say they do own and perform.

But to proceed. There may be, 'tis plain, an extraordinary Spirit of Prayer at some times, and an extraordinary Influence in Preaching, and an extraordinary Occasion to perform those Duties likewise, and so in Singiug: But must not we therefore be found in the performance of each of these Duties at any other time? And have not all true Christians always in them∣selves the chiefest cause or ground of Singing forth the Praises of God that can be, viz. the consideration of Redeeming and Regenerating Grace, though sometimes to such degrees, they do not find that liveliness in their Spirits to do it? Moreover, we ought to strive to be filled with the Spirit, that we may both Pray, Preach, and Hear also. But sometimes we have not those fillings of the Spirit in such a measure as at other times, yet must Pray, Preach, Hear, and Sing also; for the Argument or Motive of Sing∣ing,

(as of our other Duties,) doth not lie in our being so exactly qualified to do it, or in our extraordinary fitness for the Duty, but in the requirement of God, 'tis his Ordinance, and may be our Sin if we are not so fit to praise God as we should be, nor are no more fit to pray and hear the Word preached.

Object. But some may object, Doth not James only injoin Singing of Psalms, when People are merry, or find great cause of inward Joy in the Lord?

Answ. No, by no means, this must not be granted: for if so, then People must never pray but when they are afflicted. Do but read the Text, Is any among you afflicted? let him pray. Is any merry? let him sing Psalms. Jam. 5. 13. Sure 'tis the Duty of the Lord's People to pray as well when they are not afflicted, but are in Health, and in Prospirity; 'tis always on fit and proper Occasions to be done, but when afflicted more especially, then in a more than ordinary manner to be in the Duty of Prayer. So, and in the like manner, 'tis our Duty to rejoice and sing the Praises of God always, on all proper Occasions; but when any are more then ordinarily lifted up with the Goodness of God, or filled with the Comforts of the Holy Spirit; which is intended doubtless in that phrase, Is any Merry? then they should in an especial manner sing Psalms, or Hymns, of Praises to God. Also from hence we may ar∣gue, that as it is the Duty of one afflicted Per∣son thus by himself to pray, so when the whole

Church is afflicted, they in an especial manner should keep days of Prayer together; and so they oftentimes do on such an account: Yet it is the Duty of the Church to pray at other times notwithstanding. Why so it is in the case of Singing, when the whole Church of God hath received some signal Mercies in an espe∣cial manner, they ought together to give Thanks to God, and sing his Praise; but yet, notwithstanding, they ought to sing the Praises of God at other times, as well as pray at o∣ther times; and nothing is in the least hinted here in this place by the Apostle James to the contrary.

Object. But we have no Command to sing in our Publick Assemblies, either before or after Sermon, nor any Precedent that any Gospel-Church did so.

Answ. You must take heed and avoid need∣less Questions and Contentions. We have no Command to pray in our Publick Assemblies, either before or after Sermons; nor no Prece∣dent that any Gospel-Church did so, Must we not use that Practice therefore? I am sure this Argument is as strong against the one as 'tis against the other.

Obj. But we are commanded to pray always, and that is a very convenient time when the Word of God is preached; every thing is sanctified by the Word of God and Prayer.

Answ. So we are commanded to rejoice ever∣more, 1 Thess. 5. 16. and in every thing to give thanks to God, Phil. 4. 4, 6. And to sing his

Praises, is the highest way or manner of re∣jocing and giving Thanks to God we are capa∣ble of attaining to, as it appears in all the Scripture; And also by the example of the Holy Angels, who this way rejoice and give Thanks to God. Besides, the Preacher may pray before he comes out of his Closet, or se∣cretly in his Heart when in the Pulpit, and an∣swer those general Precepts: so that you may see what such kind of Cavilings will bring us to. 'Tis evident we read of several Sermons the Apostle Peter preached, and Paul too, and some of them in Church-Assemblies, but no more mention is made of praying before or after their Sermons, than is of their Singing. And is it not as convenient a time when we hear the Excellencies of Jesus Christ, and the infi∣nite Love of God, and the Happiness of Be∣lievers opened, then to sing and praise God, as it is a proper Season to pray to God for a Blessing upon the Word? there is the like pa∣rity of Reason for the one as there is for the other. If any has the advantage, 'tis the Ordi∣nance of Singing, for two Reasons; the one is a Precept, the other a Precedent. The Precept is given us by David, containing a Prophecy of the Gospel-days, and Gospel-Church. Psal. 100. 1. Make a joyful Noise unto the Lord, all ye Lands: Come before his presence with Sing∣ing. So Psal. 95. O Come let us sing unto the Lord: let us make a joyful Noise to the Rock of our Salvation. And, vers. 2. Let us make a joyful Noise unto him with Psalms. This all

People, i. e. the Gentile-Churches are required to do as well as others, and to do it too when they come into the Presence of God; which 〈◊〉〈◊〉 Expositors say, intends our coming into God's Presence in his Publick Worship. More∣over, the Watch-men (and desolate Places, or Souls who have been like desolate Places) saith 〈◊〉〈◊〉 Prophet, shall lift up the Voice, with the Voice together shall they sing, Isa. 52. 7, 8. And these Watch-men are those whose Feet are beautiful 〈◊〉〈◊〉 the Mountains, who preach the Gospel of Peace, and bring glad-tidings of good things.

And this very Text the Apostle applies in ge∣••••••al to Gospel-Ministers in their publick Preach∣ing of Christ in Christian Assemblies, see Rom. 10. 15. But we having so largely in this Treatise opened this, we shall say no more to it here.

As touching Examples, we have the Church of God, viz. Israel of old, who sung together in Exod. 15. 1. and in many other places; 〈◊〉〈◊〉, always generally when they came toge∣ther to worship God, as they prayed to him, so they sang Praises to him; which we have pro∣ved is no Ceremony of Moses's Law, but a Moral Duty, and so a Perpetual Ordinance. And in the New-Testament we have the Ex∣ample of Christ himself with his Disciples, who after that part of Publick Worship, viz. cele∣brating the Holy Supper, sung an Hymn toge∣ther. O how sad a thing is it that Men should go about to restrain, or withhold Praises from the Lord which are due to his holy Name, and wherein we are said to glorify him! Psal. 50. 23.

I am perswaded they will have but little Thanks from him one day for their thus doing.

And truly that want of God's Presence, or liveliness of Spirit, or that cause of Complain∣ings that are in our Churches, (of which you speak) may partly arise from hence, i. e. from the general neglect of this great Duty, in which God of old appeared amongst his People, like a cloud, to fill his House with his glorious Presence, 2 Chron. 5. 13. owned also by God's gracious Testimony in giving his People 〈…〉〈…〉 such eminent Victories over their Enemies, 2 Chron. 20. 21, 22. And when they had con∣sulted with the People, and appointed Singers un∣to the Lord, that they should praise the Lord in the Beauty of Holiness, they went out before the Army, and to say, Praise the Lord, for 〈◊〉〈◊〉 Mercy endureth for ever. And when they be∣gan to sing and to praise, the Lord set Ambush∣ments against the Children of Ammon, Moab, and Mount Seir which came against Judah, and they were smitten. Israel's Success, (saith Mr. Wells) follows Israel's Singing. If the Lord's People will be found in their Duty, they shall not want God's Presence. To this I might add that glorious witness of his Presence in delive∣ring Paul and Silas out of Prison, upon their Praying and Singing Praises to him, Act. 16. There may, 'tis true, be a natural Joy, or false Rapture, by an erring Spirit: but that Joy and Presence of God we meet with in his own Way and Ordinance, nay in the same Ordi∣nance in which he met with his People of

old, we may be sure is to be prized, and esteem∣ed as no natural or counterfeit Joy, say you what you please.

If in singing Psalms, Hymns, &c. there is no other Rule or Directions given in the New Testament differing from the Practice of the Saints before the Law, under the Law, and in Gospel-days, performed by Christ and his Disci∣ples; Then no Christian has cause in the least to doubt but so we are to sing, since 'tis a Duty, and injoyned on the Churches in the New Te∣stament, Ephes. 5. 19. Col. 3. 16. But this I have spoken largely to already likewise. See Chap. 9.

In Pag. 47. of your Book, you say,

As to Forms of Prayer and Singing, you have suffi∣ciently treated of them before, and that the sufficient Gifts of the Spirit shall continue for the Worship of God in the Gospel-Church to the end of the World; and therefore your Business here you say is, only to shew that the using a Form of Preaching, is no Example for a Form of Singing—Because, say you, there is reason for a Form of Preaching from God's Word, and Example of Christ him∣self, who read a Text, and then preached from it; though as he was not, so others are not limited to that, or any particular Forms; yet it is lawful for them, and required of them to compare Spiritual Things with Spiri∣tual, and to give themselves to reading and meditation, and to hold fast the form of sound Words, rightly dividing the Word of

Truth—So that where the Scripture gives us a liberty, we may use it; but it is our Sin to take it where it is forbidden, as you say, you have shewed in a form of Prayer and Singing.

Answ. In vain is all this: for all the Saints and Ministers of Christ in all the World, know there is no one form of Preaching laid down in all the Scripture.

We have no direct Precept nor Example to preach in the form of taking a Text of Scripture, and to raise a Doctrine from it, and then Generals and Particulars, with Applicati∣on; 'tis left to the faithful Servants of God to make use of such a Form or Manner as the Spirit of God may help them to, and the best Form or Method they ought and do make use of, which they judg may most tend to the pro∣fit of the People. That place you mention of our Saviour taking a Text, and then preach∣ing from it, is scarcely true; however 'tis a greater proof for a Form of Reading the Scrip∣ture in our Publick Assemblies, than for taking a Text to preach from it.

The Text saith, He went into the Synagogue of the Jews on the Sabbath-day, and stood up to read. Aud there was delivered to him the Book of the Prophet Isaias; and when he had opened the Book, he found the place where it was written, The Spirit of the Lord is upon me, &c. Luk. 4. 17, 18. And he closed the Book (so do not we) and gave it again to the Mini∣ster, vers. 20. And began to say unto them, This

day is this Scripture fulfilled in your Ears, vers. 21. We read of no more he spake unto them from that Scripture. And as touching those general Directions you mention, of com∣paring spiritual Things with Spiritual, &c. 1 Cor. 2. 13. the Apostle doth not prescribe a Form of Preaching, but shews, as our Annota∣tors observe, how they did disclaim those Orati∣ons of the Athenian Philosophers, using a plain and spiritual Stile, giving the naked Truths of God, without any paint of gawdery Phrase, speaking the Oracles of God as the Oracles of God, fitting Spiritual Things to Spiritual Per∣sons, or opening one Scripture by another.

But certain it is, they preached by an Im∣mediate and extraordinary Spirit or Inspirati∣on; And so do not we, but by an ordinary Spirit from the mediate Word, and therefore must study, and are left to use what Method we think may be (as I said before) most pro∣fitable for the Edification of the People: so that although the Matter of our Sermons are God's Word, and so Divine and Sacred, yet the Form or Method, you may as well call Formal and Human, as so to call our Sacred Hymns, &c. God hath graciously owned ne∣vertheless this form of Preaching, and daily doth, for the conversion of many Sinners; and so he doth our way of Singing, to the com∣forting and refreshing the Souls of many Saints. —We have matter to be sung plainly ex∣pressed, viz. the Word of Christ, in Psalms, and they are well known; and also Hymns and Spi∣ritual

Songs, which are also easily known by such who are Spiritual, whether they be the Sa∣cred Word of Christ as to the Matter of them or not, as it may be known, that the Doctrine is so which we hear preached.

As touching David's Psalms, they are for∣mally God's Word as well as materially so: and since we are exhorted to sing Hymns and Spi∣ritual Songs, I ask whether those Hymns and Spiritual Songs could be without a Form, either immediately, or mediately precomposed by the Spirit? and whether the Spirit of God doth not, may not assist God's Servants now in pre∣composed Hymns, as he did of old?

Object. But may be you will say, They are not in Metre in the Scripture, but other words are added to make them fit to be Songs, and that is humane.

Answ. We have none of the words in our own Tongue, which were originally given forth, by the Holy Ghost; for the Holy Men of old who gave forth the Scriptures, spake them either in Hebrew or Greek words. And therefore some may object our Translation of the Bible is Humane, and our Scripture not God's Word; besides we have many humane Supplements, as I said before, added, to make the sense good in our English Tongue: And as touching Meter, Prose and Verse is all one, if the same Truth be contained in the Verse as is in the Prose: And if it be equal Feet, or measured fitly to be sung, we do not matter Rhime at all. And so some tell you David's Psalms were left in the

Original. But should we miss it, either in the form of Preaching, or Singing the Praises of God, since we can appeal to God we do both as nigh the Rule of the Word as we have re∣ceived Light and Understanding, Who do you think will be most excusable in the Day of Christ, we, or such, who because they are not arrived to a satisfaction about the Form or Manner of Preaching, or of Singing, will do neither of them, or at leastwise wholly live in omission of the last, and yet say they believe 'tis an Ordinance of Christ?

And let me tell you, to admit of this nice Exception against practising of an Ordinance, because we do not know the exact Form, this will run us into a multitude of needless and frivolous Objections in the administration of other Ordinances; one or two of which I have met withal.

As for Example. In Breaking of Bread, (saith one) you ought to have but one Loaf, be∣cause Christ's Body was but one entire Body, and the Church is said to be but one Bread; therefore (saith he) if you have many Loaves, you err, in the form of this Ordinance; and as by you practised, 'tis humane and devised. Saith another, As soon as you have broke the Bread, you must pour forth the Wine; because so soon as Christ's Body was broke, his Blood came forth. Saith a Third, You must eat all, and let none remain; which others deny. One says, We must eat plentifully, for Christ so bids his Friends, Cant. 5. 1. Saith another, A little

quantity of Bread, and so of the Cup, will answer the Form of the Administration.

So in the Form of Baptism, one may say, You must Baptize the Person forwards; saith ano∣ther, Backwards; one may say, with a swift Motion; another may say, it must be done with a slow Motion, and let the Person lie some time buried in the Water, that we may have the clear Representation of the Burial of Christ. Would not these be silly Objections? And yet these ap∣pertain to the Form of the Administration of Christ's Ordinance. But as the Apostle saith, 1 Cor. 11. 16. If any seem contentious, we have no such Custom, nor the Church of God. We read, the Children of Israel for a long time had lost an Ordinance, viz. that of sitting in Booths in the Feast of Tabernacles, Nehem. 8. 14. which had not been done from the days of Joshuah the Son of Nun, vers. 17. so that none were then living to tell them the Form of those Booths. Suppose now that one had said, they must be made this way, and another that way; and they should not have agreed about the Form or Fashion of these Booths, would this have justified some others among them to have said, We will have no Booths at all, unless there be some extraordinary Prophet to shew us the Form or Manner how they should be made? No sure, there were none among them that we read of that were of such a Spirit; or if there had, doubtless they would have been worthy of Reproof: but they all, according as they found it written in the Law, which God com∣manded

Moses, &c. they went to work, and 〈◊〉〈◊〉 down Olive-branches, and Pine-branches, and Myrtle-branches, and made them Booths. Lord grant us the like Wisdom in this great Case, about the lost, or long-neglected Ordi∣nance amongst us, of Singing of Psalms, Hymns, and Spiritual Songs.

Object. Singing is a piece of Art; Who can 〈◊〉〈◊〉 if he be not taught, so that he may do it ar∣tifically? &c. Can this be a part of Sacred Gospel-Worship?

Answ. As this Objection excludes this Holy Ordinance of Christ; so it would like∣wise exclude other Duties. You will not ad∣mit it, because it cannot be done without Art. There is, I must tell you, an Art in Speaking, and no Man but has need to learn and be in∣••tructed to speak as he ought, that he may not ••ender himself ridiculous, especially when he speaks about Divine Things. How rarely and ••egantly do some Men express themselves to ••••ify others, by improving their natural Parts? Also there is an Art in Preaching; and all young Men, when they begin to take upon them that Work, need instruction how to handle a Do∣ctrine. And so I may say in Praying too; but I have shewed in this Treatise, that Men are as apt; by natural Instincts, to sing, as they are to speak: And Paul shews, in 1 Cor. 14. that all who have Spiritual Gifts, should use them with all Wisdom; so that the Church, and all God's People, may be edified. If the Trumpet gives an uncertain Sound, who shall prepare him∣self

to the Battel? The Method of Preaching must be learned and improved, and that well too. Some who have great Gifts, yet cannot utter themselves in an Eloquent manner to the profit of others, and it may be, because they are against studying the Rule or Art of Speaking: But all the World knows the way of Singing is easily learned; And who gave Men those Faculties of Learning? &c. Natu∣ral Gifts, as well as Spiritual, are to be impro∣ved to the Honour of God. Is not Reading of God's Word an Ordinance of the Gospel, and part of God's Worship? and must not People learn to read? And is not that a piece of Art as well as Singing? can People read unless they are learned?

'Tis well if some of them who make this Objection, do not suffer their Children to sing vain Songs, whilst they plead against singing of Psalms, Hymns, and Spiritual Songs. But since 'tis so natural for all, especially in Youth, to learn to sing, and so easily attained, ought not Parents to instruct their Children about what they should sing, and what not, that so Art and Nature too (as some call them) may be improved to the Honour of God? Grace makes Natural Gifts and Arts to become Spiritual; for the very words of gracious Persons are, or ought to be Spi∣ritual: the more of Art Men have to express themselves, the more useful, by the Grace of God, they are made to others. If it had not been for Art and Learning, how should we have come to the knowledg of the Scriptures, they

being locked up from us in unknown Tongues?

Object. Some have objected against Singing, because that Gift and Manner, as they suppose, which was used in the Primitive Time in Singing, was not continued, and successively handed down to us.

Answ. By the same manner they might ob∣ject against the Bible, and say, We ought not to receive it, because God did not continue the Gift of Tongues in the Church, that by virtue of those Gifts, the Old and New Testament (without Humane Art) might be delivered to us: Nay, and against Preaching too, &c. for those Gifts in the Apostolical manner of Preach∣ing, was not continued nor handed down to us; nay, what Ordinance had not lost its Primitive Form under the Apostacy?

The Conclusion.

AND now, Brother, suffer me to make a little Improvement likewise, as well as you; and notwithstanding your Conclusion sa∣vours of much Bitterness, I would fain have mine end with all Sweetness: if there is any Tartness, I cannot well help it.

First. Whereas you infer singing together of David's Psalms, or any humane precomposed Forms, is a corrupting the pure Worship of God, in mingling Law and Gospel, or humane and divine things together.

First, I infer, That to sing David's Psalms and Scripture-Hymns, and sacred Songs taken out of the Word of Christ, together in the publick Worship of God, is an holy Ordinance of Christ, and not in the least to mingle Law and Gospel together any otherwise than the Holy Ghost hath done it; for Moral Duties are the same in the Law and Gospel.

Secondly; Whereas you say, This will lead us to return from whence we came, at a Dog to his Vomit, and as a Sow that was washed, to her wallowing in the Mire. I say, 1. You do not write like an humble and trembling-hearted Christian, but shew too much Gall and Worm-wood in your Spirit. And, 2. I say, to sing the Psalms of David, and other sacred Scrip∣ture-Hymns and spiritual Songs, is to build up the old waste places, and restore the ancient Paths to dwell in, and a going forward and not back∣ward.

Thirdly; You would, you say, have the Leaders among us seriously consider, that are for such formal Singing (as you call it) whether they will be able to plead at the Bar of Christ for this Practice, tho they may urge it on their fellow-Brethren here, &c. and you put up a kind of Prayer, that God would give us a true sight and sense of the evil Consequences of this Error (as you are pleased to call it) that we may not cause his People to sin, but that with sound Doctrine we may strengthen the weak Hands and feeble Knees, &c.

Answ. I must intreat you to consider, whe∣ther you will be able to give a good account at the Bar of Jesus Christ, for endeavouring to diminish from God's Word; nay, from Christ's New Testament,; for sure we are, singing of Psalms, Hymns and spiritual Songs is one Or∣dinance found therein, which you strive to take way, and foolishly plead only for a thing called the Essence of it, without the Act or discharge 〈◊〉〈◊〉 the Duty according to the nature of the Ordinance, and so contrive a new kind of singing out of the dark Imagination of your Heart, and add that in the stead of it, which is not understood by the generality of Mankind, and so make us to believe (if you could) that Christ hath left an Ordinance that there is no way to come to any Certainty how it should be performed; and hereby also lay a just occasion of Offence, or a Stumbling-block in the way of weak Christians, to think they may practise Ordinances acceptably to God (which requires the bodily Organs) without the Body, and so deny the Body to glorify God, tho re∣deemed to that end; and expose our Glory (viz. our Tongue) to Reproach and Shame, and consequently rob God of some part, nay, one great part of his glorious Praise, and his poor Church of much sweet Comfort and Soul-Refreshment in his blessed Ordinance, as I have shewed in the first Chapter.

Moreover, consider what an account you will have to give to the Judg of the Quick and Dead, for saying, when the Scripture saith they sung,

(viz. Christ and his Disciples) they did but give Thanks, or say Grace, from the remote and indirect Signification of the Greek Word; or else sung alone, and not his Disciples with him. See what Reverend Mr. Cotton hath said in Pag. 14. of his Book, in Answer to such a kind of Objection as you make, mentioning that place of David, Psal. 3. 4. & Psal. 77. 1. I cried to the Lord with my Voice:

Shall a Man detract from his meaning, and say (saith Mr. Cotton) he cried to God only with his Heart? So when David exhorteth the Gen∣tile Churches to make a joyful Noise unto the Lord, you do detract from his meaning, when you make his meaning to be, not that we should sing unto him with our Voice, but that we should only make Melody to him in our Hearts? such 〈◊〉〈◊〉 (••aith he) from the Word is alike disallowed and accursed of God, as adding to his Word,

(or other∣wise, say I, a diminishing from it.)

Object.

But, saith he, you object singing of Psalms with the Voice, is but a Type of that Melody in the Heart,

or to that purpose I find he speaks.

Answ. 1.

No Scripture (saith he) speak∣eth of it as a Type, nor doth any Evidence of Reason declare it.

2. You might as well say, that praying with the Voice was a Type of praying with the Heart, and so it is abolished.

3. If singing of Psalms with a loud Voice had been a typical Worship, David would

not have exhorted us to the Practice of it on the Lord's-Day under the New Testa∣ment, Psal. 95. 1, 2, 7.

4. Christ and his Apostles would not have used it in the Lord's-Supper, which is a Feast of the New Testament; nor would Paul and Silas have used it in Prison among the Gentiles; nor would the Apostle have injoyned it on the Churches.

5. The Light of Nature is never wont to teach us Types and Shadows; doth it not as well teach us to praise God in singing with our Tongues in times of our rejoycing, as to cry to God with our Voices in times of distress?

Fourthly; Whereas you would have us to consider, that if we err from the Rule in offer∣ing Praises to God contrary to his Appoint∣ment, whether we do not worship God in vain? I say to you, whilst we thus offer Praises to God, it appears we worship him according to his Appointment, and so acceptable to him, and to his Glory, and our Comfort.

Strange, ours is not right and spiritual Sing∣ing! and yet you can find no other way according to the Rule to perform that sacred Duty and Ordinance.

Thus I have answered your Book (as well as the Lord hath been pleased to help me) accor∣ding to your Request; for I was 〈◊〉〈◊〉 by you to do it you well know before several Witnesses: But did not I think the Name and Honour of

God lay at stake, and the Information of man•• of his dear Saints and People, in order to the•• further Comfort and Establishment in his whol•• Mind and Will, I should not have answered yo•• in the matter; and if you, or any body else shall see cause to reply, I shall be ready to re∣turn an Answer, if I find it do deserve or nee•• one, if God is pleased to spare my Life, and t•• enable me in the Work.

And now one word to you, my dear Brethren and Sisters, whose Souls are established in thi•• sweet and heavenly Ordinance.

First, Consider how universally this Ordi∣nance hath been practised, of singing the Praise•• of God.

1. By variety of Persons; as Kings and godly Princes, as Moses, who was a King in Jesurun, Deut. 33. 5. David, Joshaphat, So∣lomon, &c. By worthy Governours, as Nehe∣miah, &c. by Prophets, by the whole Congre∣gation of God's People; by Christ and his Apostles; by the holy Martyrs of Jesus in the Primitive Times.

2. In all places; by Moses in the Wil∣derness, Exod. 15. by David in the Taber∣nacle, by Solomon in the Temple, by Jehosha∣phat in the Camp, by Christ and his Disciples at the holy Supper, by Paul and Sila•• in Prison.

3. In almost all Conditions; in times of Im∣prisonment, in Persecution and Martyrdom.

4. By all Sexes, both Men, Women and Maidens, old Men and Children.

5. Nay, and how all Creatures in Heaven and in Earth are called upon by the Holy Ghost to sing forth the Praises of God.

6. Consider how God hath honoured it with his Presence and gracious Acceptance, 2 Chron. 5. 13. with Victory over Enemies, 2 Chron. 20. 21, 22.

7. Confirmed by Miracles, Act. 16. 25, 26.

Secondly, Consider that Singing is,

1. The Musick of Nature, as Mr. Wells ob∣serves, the Trees and Woods by a Metonymy are said to sing: And what sweet Musick do the pretty Birds make in the Air and Woods?

2. 'Tis the Musick of Ordinances, as ap∣pears by our Saviour's singing with his Disci∣ples at the Celebration of one of the highest and most sublime Ordinances of the Gospel.

3. Singing is the Musick and Melody of Saints.

4. 'Tis the Musick and Melody of Angels.

5. 'Tis and shall be the Musick and Melody of Heaven, the glorious and glorified Saints and Angels send up their Praises this way.

But, my Brethren, be intreated to cry to God, that you may pray and sing with the Spirit, and with Vnderstanding also, 1 Cor. 14. 15. and with Grace in your Hearts, labour after Holy and Heavenly Frames. We must sing with Af∣fections; let your joyful Noise be from the sense of God's Love in a dear Redeemer to your

own Souls. Let it be by exciting your Graces, let Faith be in exercise in this Duty, as well as in Prayer, and under the Word. Let it be with inward Joy; remember it is your Duty to re∣joice evermore, and what then can hinder your Singing God's Praises at any time? Let it be for Spiritual Mercies and Blessings; chief∣ly, more for deliverance from your Sin, than from your Suffering.

You have found that Singing is not only sweet and raising to the Spirit, but also full o•• Instruction; nay, I have heard how God has blessed it to the Conversion of some Souls, as well as to the Consolation of others. Austis is very excellent to this purpose;

Quantu•• flevi in hymnis & canticis suavè 〈◊〉〈◊〉 Ecclesiae tuae, voces ill•• influebant 〈◊〉〈◊〉 & eliquabatur veritas tua in cor meum, ex ea effluebat, inde effectus pietatis; & cur∣rebant lachrymae, & benè mihi erat cum eis. How sweetly (saith he) have I wept in Hymns and Songs at the sounding of thy Church, the Voices flew into mine Ears, and thy Truth melted into mine Heart, and from thence flew forth the Effects of Godliness; the Tears ran down mine Eyes, and it was well with me when I was with them.

Aug. in his Preface to the Psalms, Cap. 6.

FINIS.

Notes

• * 1.1

  Manuscript Psalmody.
• * 1.2

  This Epistle of Pliny is extant in Euseb. Hist. Eccles. lib. 2. c. 17.
• * 1.3

  In Ephes. 3. 19. it was not Vo∣cal Singing, yet here he says, 'tis a Vocal Singing.
• * 1.4

  This shews o∣ther Spiritual Songs may be sung besides Da∣vid's Psalms in Gospel-days; this was none of those.
• * 1.5

  Read pag. 8. of Mr. Mar∣low's Book.