CHAP. I. Of Praises.

PAge 6. The Author doth forthwith fall upon the offering up of Praises to God by the use of Psalms, and for its Authori∣ty quoteth 2 Chron. 29. 30. Hezekiah the King, and the Prin∣ces, commanded the Levites to sing praises to the Lord, with the words of David and Asaph, and they sang with gladness; and Ephes. 5. 19. and Col. 3. 16.

Ans. To all this we agree, knowing it our duty to praise God by singing the Psalms of David.

But Page 7. Though the Scriptures recommend to us singing of Psalms, yet in some cases they allow us to say them:

Ans. 1. Who doubteth but we may Read or Say Psalms, ei∣ther in publick or privat: But, 2ly, This saying Psalms, is not to turn out singing of Psalms, which is the ordinance of God: I of∣ten read of singing, but no where in Scripture of saying Psalms: what induceth the Author to make so great a trouble to himself and his Reader, I understand not; only I know Papists have a way of Singing, and muttering Psalms, and Songs in their Worship.

But I find our Author resolved to prosecute this Saying instead of Singing; for,

Page 8. 'Tis certain the Word of God recommends to us Psalms and Hyms in prose, &c. and as to the Hebrew Psalms it's evident they are Poetical, but the Poetry of them consists rather in the stile, and manner of expression, than in any certain measures or Verses. And af∣terward, we cannot find that the Church in our Saviour, or the Apostles time, did sing any thing in Verse, but we are sure they sung Hymns in Page  7 Prose So that we have no certain Scriptural Warrand for the use of Verse or Metre.

Ans. The Author hath raised a Dust, which himself cannot blow away again, and all for saying in place of singing, in a most unnatural, harsh, rustick manner; whereas we are all pro∣vided with a more decent, melodious manner of singing the Prai∣ses of God.

But he saith, God hath recommended to us Psalms and Hymns in Prose.

Ans. God recommendeth to us the singing the Psalms of Da∣vid, which at God's direction were in Metre, and therefore should be Translated into Metre; that they should be fit for sing∣ing in our Language, as they were sung by the people of God in the Hebrew, that being their Language.

The Author confesseth the Hebrew Psalms were Poetical, but not Verses or Metre.

Ans. This is a contradiction, and as much as if he had said, they were Poetry and not Poetry; for Poetry is an Art of making Verses, by its Definition: Therefore to say that Poetry is in the loftiness of the stile, and manner of expression, is without colour; if Poetry want its numbers, pauses, and measures; which are cal∣led its feet, it falleth, and is no more Poetry, therefore the He∣brew Word properly signifieth a Psalm, 〈 in non-Latin alphabet 〉 Cantus poetica ar∣te concinnatus ab amputare praecidere, wherein pains is taken to have it fitted for Melody, by cutting off what will not serve the due measures of Verse. 2. The frequent directing the Psalms to the chief Musicians, for publick Worship, is an undenyable Evidence that the Hebrew Psalms were sung Musically; The Melody of their singing was so pleasant, that strangers required to hear their Songs, not for the Matter, but for the Musick, and were it ne∣cessary, many Testimonies might be adduced for confirmation of this, that the Hebrews did sing their Psalms in Metre, Gomarus in prefat, ad lyram Davidis, Quoteth Hieron: in prefat ad librum Job: & Philo Jud: and many others for it.

But the Author cannot find in the Primitive times they sung in Verse.

Ans. Because they did sing Psalms, therefore they sang Verses, the Hebrew Psalms being formed by the direction of God in Verses to their hand.

But saith he, we are sure they sang in Prose.

Ans. But his saying so cannot make his reader sure, one argu∣ment would do better than if he should say twenty times he is sure, yet upon his own invisible assurance, he affirmeth that we have no certain Scriptural warrant for the use of Verse.

Ans. Our Scripture warrant for singing Metre is plain, because first the Psalmes of David in Hebrew are Metre. 2ly. We are commanded to sing these Psalms. 3ly. Finding them in Metre they must be translated into Metre, that we may sing them with under∣standing in our own language, and melodiously as the nature of that Duty requires.

Page 9. He formeth an objection, that I think neither worth his forming, nor my answering, viz. That some may fancy Verse was not in use in these countries, and therefore they sang in Prose; to this he answereth, that Poetry was then at the highest perfection.

Ans. The Author begs the question, as if it were granted they sang all in Prose, which we deny; but 2ly. If Poesie and Musick was so much in fashion they had been the more to blame, if they rejected a decent, and practised an indecent, and unnatural way of singing; And the next is no better, viz;

If the Holy Ghost had thought Verse necessary, he would have in∣spired some holy-men to translate the Psalms into Verse.

Ans. There is no need of extraordinary inspiration when the light of Nature, and it's improvement by industry, can reach the end; therefore this argument is not Cogent; and his next objection is worse, viz.

That the Prophets of the heathen wrote their Prophesies in Verse to their gods: We know not but this may be a reason, why the Holy Ghost Page  9 thought fit that such as were inspired by him should decline that way.

Ans. He saith we know not, and may be, but are these arguments? to what purpose should any man answer may be? Yet 2ly. his may be is too far, especially considering that God had already directed the Psalms of David to be Musical; and next, because this is an unwarrantable encroachment upon the reasons and thoughts of the Majesty of God.

The Author cometh next to responses in the Praises of God Page 10th. As the Scriptures prescribe, as the use of Psalms in the Praises of God, so they encourage us to offer these Praises by way of responses or answering, for this we have the best example can be desired, even the blessed Angels and glorified Saints, so Jsa. 6. 3. And one cried to another, Holy, Holy, Holy, is the Lord of Hosts.

Ans. The Author mounteth too high in seeking a Seraphick pat∣tern, for though they be glorious Spirits, yet the argument after exa∣mination will be found but a glorious flourish; and for this particular Scripture quoted, I shall make it appear there are no responses in it; first in the Original he to him though the translation wordeth it another; yet there is no more in the Text but 〈 in non-Latin alphabet 〉 hic ad illum. one crieth, but no other answereth; therefore there is no response, 2ly. Responses amongst men require some difference in the matter; but all that is cried is one thing in the Text, no variation of a word. 3ly. Responses require speaking Successivly, one after another, but there is no such thing in this Text, this then prejudgeth the reader, to name a Text for probation of that which nothing in it can prove, and so impose on inconsiderat People, as if all were made good by Scripture▪ 4ly. Tho' there were alternal Praises by Sera∣phims, yet Seraphick Praises are no pattern to us, for Stated wor∣ship on earth, as God willing, shall further appear in answering to the Next.

Page 10th. And the Church triumphant through the whole relation is (I think) constantly represented praising God after this manner so Rev. 7. 9. the multitude that represent the people, cried with a Page  10 loud voice, Verse 10th. Salvation to our God which sitteth upon the Throne, and to the Lamb: And then the Angels and elders, who re∣present the Clergy perform their part, Verse 12th. saying, Amen: blessing and Glory, and wisdom, and thanksgiving, and honour, and power, and might be unto our God. They are represented the same way, answering one another, Chap. 19. 1. I heard agreat voice of much people in Heaven, saying, Alleluia, this they repeat, Verse 3. &c. The reader may peruse the place it self.

Ans. 1. The Author supposeth without any Proof, that these Scriptures speak of the Church Triumphant; but judicious com∣mentators, and many of them judge, that both these Scriptures re∣late to the Militant Church; in the 7th Chap. They are Praising for the begun deliverance from Antichrist: Tho' the expressions of their praises be in Heavenly terms, such as the Prophet Isaiah fre∣quently useth of the Gospel Church, as Isa. 35. 10, 25, 8, 51. 11. &c. Because these praises shall be perfectly accomplished in Heaven; and it's observable, that in the two last Verses of that 7th. Chap. There are six future tenses that these things shall be, whereupon the English Annot. commenting on the 17th vers. of that Chap. (he shall feed them) expound them thus, he shall provide for their Souls, until he bring them to full Happiness, so the Dutch Annot. give the same sense, so Marlorat quoting many Protestant Divines, so Mede, and Durhame.

As for Rev. 19. That the state of the Militant Church is under∣stood there, the Text it self maketh it undenyable; for after the over∣throw of the seat of the beast, other enemies are found gathering to∣gether with the beast, and making up Armies to fight against the Church, as is clear from verse 19th of that Chap. Therefore this cannot be the Church Triumphant: the Author hath an easie custom of quoting many Texts without explication, or pondering, whether such Texts be real proofs of what he asserteth, or not.

2ly. There being such grounds to judge that these two Chapters quoted by the Author, speak of the Church Militant, then let it Page  11 be considered, when or where could that multitude meet together of all Nations, whom no man could number for stated Worship, is this imaginable? Next, seing they could not meet for stated Worship, then there can be no Pattern drawn by it for our Worship▪ and

3ly, Not being stated joynt Worship, it's impossible there could be Responses by Nations at so vast a distance.

If the Author will have it so, that the Triumphant Church is meant in these places, though Armies be found gathering against Christ and his Church, though it were so (which cannot be gran∣ted) yet the Heavenly Host of Angels and glorified Spirits, what∣ever be their manner of Worship and Adoration, it can be no Pattern to us; because

First, There is no Temple there, Rev: 21. 22. I saw no Temple there, that is, such a Temple as is on Earth; though there be a∣nother kind of Temple there, called God's Temple, that glorious Habitation above, but no Temple for such Worship as we must have, and there being no Temple, therefore no pattern for us.

2ly, It hath pleased God to give us a compleat Pattern for his Worship already, so that we need not say, Who shall go up to Hea∣ven for it.

3ly, The Scriptures contain the Revelations of God▪s Will con∣cerning his Worship; but the Scriptures do no where reveal this, that the Worship of Angels is to be imitated by us; Do you know how to place your selves about the Throne? Have you Crowns to cast down before the Divine Majesty? Have you Palms in your hands and white Robes? Men have need of sobriety in drawing Arguments from Symbolical, or Enigmatick Theology.

4ly, The Laws for their Worship is not only unknown to us, but they are not Laws to us; and therefore it's but presumption to make them Laws to our selves.

5ly, Where Responses are used amongst men, the answerers are restricted and limited to such a Form of Words, and must wait for Page  12 one another, their Clergy must begin; Who can imagine that the multitude doth lead Angels, Clergy and all? as here the Au∣thor maketh up the Choir; yea, Christ himself one of the number, as the Author placeth him, Verse. 5. of Chap, 7 For it's Christ that speaketh out of the Throne; and this of it self doth make the ur∣ging of Responses from these Scriptures the more dangerous.

6ly, All then that could be made of these Scriptures is, That blessed Harmony amongst all the glorious Inhabitants, in Praising God, each directing Praise to the same Divine Majesty, one part not depending uppn what another shall speak, as is the manner of Responses amongst Men.

7ly, Neither our Saviour, nor his Apostles, did ever institute nor practise any such manner of Worship by Responses, though the Apostle Paul was caught up to the Third Heavens, yet he bring∣eth us no News out of Heaven, for this new manner of Worship; if he saw it, yet it was not expedient or lawful to acquaint us with it. I grant it's storied of one Ignatius, a Popish Bishop (not the good old Ignatius) that in a Dream he saw the Angels Worship∣ping by Responses, and this being published, the Novelty plea∣sed the vain humours of many; and so Responses came in fa∣shion.

Object: But this manner of Worship is recorded, and are not all Scriptures for our instruction?

Ans. All Scriptures are for our instruction I grant, but for our i∣mitation I deny▪ many things are written, whereby we should be instructed, that we cannot, and should not imitat: Some An∣gels pour out Vials on the Earth, some on the Fountains, and Rivers; But is this an Example for you to perform the like? O∣thers cast down their Crowns before the Throne, but sure you cannot imitat this, you will not cast down your Crowns till you get them: 'Tis far wiser work to be labouring for a firm Hope, that they shall at length be put on our Heads.

Page 11. I make no question but this is taken by allusion from the manner of the Churches praising God on Earth.

Ans. 1. But his Reader may still question it, for all the Author sayeth, saying and proving differ much. 2. Consider this is again begging the Question, as if it were evinced already, that Wor∣ship by Responses, is the instituted manner of Worship on Earth, which we still deny, seeing no Probation. 3ly, Can it be warran∣tably asserted, that Angels must be beholden to us for Instruction, how to Adore God in Heaven? 4ly, The Author thus runneth himself into a vitious circular Argumentation; the Angels learn of us, and we learn of them, and so round.

Ibid: And there is nothing in it, but what is agreeable to the Com∣mand of Teaching, and Admonishing one another in Psalms and Hymns and Spiritual Songs, which supposes every one to have a share in them, either by turns, or bearing a part.

Ans. 1. The place quotted is Coll. 3. 16. I question not but the Author knows the Original Words of that Text, where it's found the words one another is 〈 in non-Latin alphabet 〉 your selves, and so it's Translated, Ephes. 5. 19. Speaking to your selves, taking Instruction to your selves by Psalms: What can this make for Responses. 'Tis said in the same Scripture, Let the word of Christ dwellrichly in you, and singing with grace in your hearts: But who is the answerer? 2ly. That therefore it's done by turns, or bearing a part, is said, but no appearance of proof. 3ly, The Author supposeth this singing to be publick, but grant it were, yet he who singeth is to receive in∣struction to his own Soul by the Psalm he singeth, and beareth his part when he singeth joyntly with others; and by this good ex∣ample teach one another; but the Author goeth on.

It was common for one to sing, and the rest to hearken for their in∣struction.

Ans. 1. That but one sang in publick Worship, cannot be in∣structed, but the contrary, that they sung joynt Praises to God, otherways it had been no publick Worship. 2. If but one sung, and the rest hearkned, where then was the Response? with what colour can this be made an Argument? but his next Argument will be stronger if he can; therefore,

Page 11. 1 Cor. 14. 31. For ye all prophesie one by one, that all may learn and be comforted; Prophesying here, as we may find from the 26 Verse of this Chapter, includes Psalms as well as Doctrines, Tongues, Revelations, and Interpretations, and the praising God one by one, or by turns, amounts to praising him by way of Responses.

Ans. 1. There are no Responses here directly or indirectly, the plain scope of the place is to establish due order in Church As∣semblies for preventing confusion, and for Prophesying one by one, is no more but successively to deliver their Prophesies, not to affect Precedence in uttering their Gifts, or disturb one another, and so cause confusion in the Assembly: To call this Responses is a meer violenting of Scripture. Consider 2ly, He who had a Prophesie, had it intire by himself, no other concern'd in it, un∣til it was uttered; the rest were to hear, but to bear no part in his work; and he who was to Prophesie next, was to deliver what God gave him, without any relation unto, or dependence on what was spoken before, no intermixing of their Discourses, where then doth Responses appear? which require some co-herence of mat∣ter: But, saith the Author,

Herein they acted according to the settled Order of the Churches, vers. 33. As in all the Churches of the Saints.

Ans. Can any man have the confidence to say, that this prov∣eth Responses were in all the Churches of the Saints? Whereas without evident wresting of Scripture, there is nothing of the na∣ture of Responses found in that Text. 2ly, This is not fair Treat∣ing of Scripture, to rent a parcel of it from the rest, which would clear the whole: Therefore, I will lay before the Reader, that which the Author hath not set down, Vers. 33. For God is not the Author of Confusion, but of peace, as in all Churches of the Saints. This Verse being considered, cleareth the whole scope; That for pre∣venting confusion, they should not speak together, but each of them after another, entirely what God the Author of the Gift had given them: Yet the Author goeth away triumphing, that here Page  15 is an unquestionable Precedent for Responses; I doubt if that man be on the Earth, that will see this to be a precedent for his pur∣pose, except they have the Author's Eyes.

Page 12. This way of praising God by answering one another, is the most antient we find in Scripture, for thus Miriam praised God, Exod. 15. 21. And Miriam answered them, sing ye to the Lord, for he hath triumphed gloriously, &c.

Ans: There are no Responses here, because first, there is not one word spoken in this Text, but what the Prophetess Miriam her self speaketh, for the women who are with her, are playing and dancing but not speaking, therefore no Response is made by any.

Object: 1. But seing Miriam answered, 'tis therefore to be supposed, that some spake before her.

Ans: This will not hold, not only because the Text mentioneth no words of any other; but because the Word Translated here answered, is 〈 in non-Latin alphabet 〉 and this word is commonly used where there is no previous words leading to any answer, as our best Hebrew Le∣xicons Translate the Word, to speak or begin to speak; So also our Saviour did frequently in the Gospel, begin a Discourse thus, He answered, where there was neither Matter nor Words relative to what he spoke, as Mat. 11. 25. &c.

Object. 2. What Miriam saith, may relate to what the men sung in the beginning of that Chap:

Ans. Responses require distinct matter, but here the matter is the same, so that Miriam is only repeating that which was sung by Moses and the men, repetitions and responses are quite different; It's to be observed also, that Miriam and the Women were in a distinct body by themselves, not amongst the men when this song was So∣lemnly sung by them, for it's said, verse 20th. The women went out after Miriam, and then the song was repeated by the Pro∣phetess; the Text giving no account of words by any other: So that Miriam can do no service to the Author, therefore help is yet sought from another.

I reckon the songs, with which the women of Israel received Saul, 1. Sam. 18. 7. To be religious, and there it is expresly said that they answered one another, and Chap. 2i. ii. Did they not sing one to another, but whether these songs were religious or not, &c.

Ans. The words one another, is not in the original of any of these Texts, for 1 Sam. i8. 7. These words one another are set down by our translation, in a different Character, to let all know that they are not in the Original, look on the Text it self in Hebrew, and you will find it so: & I Sam. 2i ii. wanteth these words also, all that is said by the servants of Achish, is not this David the King of the Land, did they not sing 〈 in non-Latin alphabet 〉 huic to him, so Arias Mon∣tanus translateth it. But. 2ly. The Author hath good reason to raise a doubt, whether these were religious songs or not; the whole being but a civil Congratulatory Salutation after a Victory.

Page i2. But our Author affirmeth it for certain, that the com∣posure of some Psalms discover they were to be sung in parts, as Psa. 24. &c.

Ans. The Author's certainy, giveth no certainty to his Reader, But, 2ly. Suppose some Psalms be formed in Parts it will not fol∣low, that these Psalms are to be sung by responses: for there is a Composure of Verses, called Versus Amabaeus, wherein there are divers parts 〈 in non-Latin alphabet 〉 upon one another, but not sung by one a∣nother, wherein divers persons and Actions are represented, who never have occasion to meet together for alternat singing by respon∣ses: and thus we see how authority for responses faileth the Author wherever he seek it, but at last.

Page i3. He saith, 'Tis obvious, that natural necessity will teach any considering man this way of alternat singing, because if the Psalms are long as some are, no one mans voice can hold out to the end.

Ans. What constraineth you to sing so much at once? Why do you make such a rule to your selves without any command of God? ye put Fetters on your selves, and then there must be another in∣vention to ease you by responses; and causing another to do a part Page  17 of your work, dividing that in Parcells, the whole of which is the intire work of every Joynt worshiper: the Author having no more to say for responses, cometh to shew us authority for Instruments in the Worship of God.

Page 13. The Holy Scriptures recommend to us the use of Instru∣ments in the Praises of God, Psa. 150. Praise him with Timbrel, Praise him with stringed Instruments and Organs, &c.

Ans. I still find the Author for quoting the Scriptures he never explaineth, even when there is need; for it's apparent he hath no great confidence, this Scripture Psa. 150. can evince the use of Instruments in the Gospel Worship, saying, the Scripture re∣commends to us, and Page 16th. Our Church permitteth the use, and, Page 17th. This is not Imposed on any Congregation, these concessions not only shew the weakness of the cause, but should soon end this debate, for why should you keep up the use of that to the offence of others, which you have no light to impose, or require?

But, 2ly. If this Scripture be your authority for Organs, then why not high sounding Cymballs, Trumpets, and Dances, in worship as well as Organs? The authority by this Scripture is a∣like for all these.

3ly. If the Gospel Church should use such Instruments, then why should poor country Parishes want them?

4ly. We have neither direction nor practice of them, in the whole New Testament, the use of Instruments in the worship of God of Old, was a part of The Ceremonial law, and therefore expir'd with it.

Object. The use of Instruments was by the light of nature before the Ceremonial Law, and therefore could not expire with it.

Ans. 1. The dictates of Nature, can make no man know that the sound of any innanimate creature, can be acceptable service to God, if you abstract from his positive institutions; yea, without institu∣tion it were presumption to offer such manner of service unto God; Nature, I grant will dictate that our voice and tongues, which God Page  18 hath given us as a glory to glorifie himself, should be made use of in his Praises: Nature also may prompt a man to use Instruments for his own recreation, and may prove sometimes an useful diver∣sion in time of disquiet of mind, but it's beyond the reach of nature to know, that such noise and sounds shall be pleasing to God, ex∣cept when God revealeth and appointeth it.

2. Miriam using an Instrument in the Praising of God was as a Prophetess, therefore it is said, Miriam the Prophetess took a Tim∣brel, &c. And not by the dictates of Nature, but as a Prophe∣tess, which dissolveth the strength of the Authors argument: It's the more observable that this practice of the Prophetess was not made a pattern, nor Instruments used in the Worship of God or∣dinarly before the Ceremonial Law.

The Author instanceth the Praises of the blessed in Heaven, Rev. 5. 8. and 14. 2. He saith no more of these Scriptures, let the rea∣der judge as he will.

Ans. Neither the Author, nor any Christian, will think there are material Harps made use of in Heaven; and seing they cannot be Material, therefore they can be no pattern for material Instru∣ments in the Worship of God on earth, you know no more what these Harps are, than what these golden vials are, found with them as well as Harps, but further.

Page 13. 'Tis observable that the word we render, sing Jam. 5. i3. Originally implyes singing with an Instrument, and if they had not approved the Jewish way of singing, they would not have made use of a word importing it.

Ans. The Apostles make use of the word Sacrifice often in the New Testament, and yet are far from approving of Sacrifices now after the Jewish manner, 2ly. The Reader may observe the same word 〈 in non-Latin alphabet 〉 made use of Eph. 5. 19. Where no Artificial Instru∣ments can be made use of, in speaking Psalms to a mans own heart: And the same word in the same place for singing in the heart: Page  19 Now what Instruments a man can get into his heart, let any seek for them who will, I'le not make experiment 〈 in non-Latin alphabet 〉.

No more is necessary in this Section, but to let the Reader know that the Antients of great Note in the Church of God. have testi∣fied against Instruments in the worship of God; As Justin Martyr quest. 107. Retained only vocal singing, declaring that the use of Instruments belong'd to the Infant State of the Church; & August, on Psal. 33. Saith, let no man betake himself to Theatrical Organs.

'Tis known also, that the use of them was brought into Christian Assemblyes in a most corrupt State of the Church, by Pope Vita∣lianus, Anno. 683. Platina.