The Right of KINGS by Scripture. OR, A Collection of some Scriptures showing Kings to be of God. ALSO, An Essay for Orderly Hearing. Together with, A Defence of Psalm-Singing. In several DIALOGUES With their supposed Speakers. By JOSEPH BENTHAM, Once again Rector of the Church of Broughton in Northamptonshire. LONDON: Printed by E. C. for William Tompson Bookseller at harbour in Leicestershire. 1661. TO THE READER. Reader, THis little Treatise( such as it is) was penned when our Martyr-King was living, but low. But passing from one Ministers hand to another, found it was in the study of one, who upon examination before a Committee disclosed the Author; by which means, I lost my Copy: and( being known) feared to make it public, as upon persuasions I intended. Which now I do, to show the cause of mine and my Brethrens sufferings, namely, Conscience of our Duty; Loyalty to our King; Obedience to the Law of God, and the Land. At the beginning of our Troubles, I said, If the King and the Law stand, my Living will be mine; if the fall, I must fall with them: So I did. And through the mercy of God, by their restauration, I am( after seventeen years expulsion) in that Living again, which by the Law is my Freehold during life, I hope. My desire to you Brethren and Fathers, who have been fellow-sufferers, is, That as we formerly shewed much Patience, Courage, Cheerfulness, and Constancy: So now, as much Moderation, Meekness, Forgetfulness of Injuries, forgiving of Wrongs: thereby evidencing ourselves to be truly followers of our Saviour and sovereign; and that we did endure so much, and so long, only for Conscience sake, not for sini●ter or by respects. Yea, and that we think ourselves well repaid, and to have preferment enough to see our King, our country, and our Condition, so happy as now it is. And I beseech you, who were so long seated in our places; especially you who so much favour them as( for I think them to have more Reason and Religion than) to condemn us, complaining at our Re-admission; and bewailing their Removal from our Rights; to consider seriously our right, and theirs; our persons, and theirs. The same Law which gives you any thing you call your own, gives us what was withheld so long from us. And as there are some who suffered with us, for whom we will not pled: so there were as able, as pious, as in-offensive, and painful Prelates, and Preachers, Masters, and Fellows of colleges outed, as the Christian World afforded. Do not, I humbly entreat you, murmur at our returning, it being but to our just rights: and do not cry out of Cruelty, of Persecution, of our throwing out of good men, of hard usage, or the like; since they had as much favour as they could reasonably desire, and far more then they could expect, entering upon whole Crops, and departing with half; Arrears pardonned, and Dilapidations, in a manner forgiven. I am sure I had my Cattle driven away, four load of Goods taken away, with the loss of my Living; whereas these, none: We were Silenced, and disabled from every thing to which our Education fitted us; these are as free-men as others, for which I am glad, desiring that we and they may join as Brethren in Gods Work. I was also( so I believe there were more) outed Un-heard, Un-accused, not once Summoned to Answer, nor Articled against, until after almost three quarters of a year my Goods and Living were taken from me And the then Articles were such, which accused me of Loyalty: As, My being at the Commission of Array: My refusing to red the Books sent by the Parliament: My not paying Taxes without distraining: My affirming, That if the King had but one man with him, yet I would assist him: and, That I could allege twenty Scriptures for the King, but none could be alleged for what the Parliament did: My dissuading men from bringing Horse and Arms to the Parliament; alleging Scripture, and the practise of the Primitive Christians, &c. Now that you may see that I and my fellow Sufferers had good ground for what we did, and suffered; this( although little) Discourse will evidence: so, as( I hope) to clear us; and to convince you to join with us in Fearing God and Honouring Prov. 24. 21. our King, and no more to meddle with them who are given to change: which is the wish of him who Grege, fraud: Bello expulsus, July 14. 1643. Rege, lege: place reversus, Septemb. 29. 1660. Joseph Bentham. The Right of KINGS by Scripture. OR, A Collection of some Scriptures showing Kings to be of God. DIALOGUE-WISE. IN WHICH The supposed Speakers are A new JUSTICE. An old PREACHER. A sequestered DIVINE. By JOSEPH BENTHAM, Once again Rector of the Church of Broughton in Northamptonshire. LONDON: Printed by E. C. for William Tompson Bookseller at harbour in Leicestershire. 1661. To the READER. Christian Reader, I Have so often of late, heard affirmed in such places, to such persons, and with such confidence, That no man can show from Scripture, that Kings are of God; of his appointment: that I am persuaded the misleading of some will, of others may, be imputed unto me, should I be wholly silent. The avoiding whereof, occasioned me, out of the abundance, to collect some Scriptures, to convince, if it may be, and recall such men from their groundless conceits; and to endeavour to stop the spreading of such strange Opinions. I have comfortably, I praise God, suffered, and still do, for my Loyalty to my King. And desiring to have the Church and Kingdom flourish, I do hearty wish, that men might know, and so do, their duty, tending to such good ends. That we would render to Rom. 13. 7, 8. all their deuce, tribute to whom tribute is due, &c. Owing nothing to any man but love. That the King may have his, and the People their right: Which being done, I doubt not, but peace and plenty shall be in, and upon our Israel. N. W. 1647. Thine in the Lord, {αβγδ}. THE Right of KINGS by Scripture, OR, A Collection of some Scriptures showing KINGS to be of GOD. In this Dialogue the supposed SPEAKERS Are A New JUSTICE. An Old PREACHER. A sequestered DININE. CHAP. I. Just. well met Sir: Methinks you look well and cheerfully notwithstanding the troubles which have befallen you. Div. You know Sir, That Daniel with his pulse in obedience to G●d was fairer of Countenance then others. Dan. 1. 15. And there is no cause why I should be otherwise then cheerful: God giving me such means, and living: an heart willingly at his call to leave them: and providing for me some friends, and subsistence where I come: that I have no cause of complaint, much of comfort, and praising God. just. You may remember that I( having been your constant hearer) came to your Town and House: persuading you to join with us; And to do as other Godly Divines did, telling you it would else be worse with you: and you quickly saw my words come to pass. Div. And you may also remember, that I told you, I knew your divines better then you: that if you could bring me from them, but one convincing Scripture, I was yours. Until then, you must give me leave to do according to my Conscience: that I must give an account to one greater then King, and Parliament: and therefore I wou●d not go against my Conscience what ever befell me, yea although I should lose liberty, Living, and my Life. And as for that which befell me, I bless God for the same: desiring him to give the Authors, and Actors repentance, and forgiveness for their unheard-of dealing, depriving me of my goods and living, not once heard to speak, nor once summoned to answer for myself. just. I confess you had hard measure. But now being thus happily met, I pray you tell me what you think of Kings, some men affirming that Kings are but like other men, that they are not of Gods appointment: and with such confidence that I myself am now of the same opinion. Div. truly Sir, you might have met with many better furnished, to have resolved you then myself, who have had such usage from you, and your agents, That my study door was once broken open: another time locked up: some of my books sold about the country: and myself forced to such a condition, that many years I was deprived of the remainder of my Library, yet I will not refuse to answer your demand: and I hope resolve you if Scripture may take place. First, Whereas you say, what are Kings more then other men? Let me I pray ask you, what are you more then another man. Yet in the relation of Father, Master, Justice,( supposing your commission to be derived from a right fountain) I know you are above your Children, servants, and neighbors. Take heed of such kind of reasonings, lest your own darts retort back against you in your, and all superiors, in their relations. What you will say against Kings, may be said against Lords, Gentlemen, Masters, and Fathers. Strike Authority in the head it will languish in the members. Take heed of opening the Sea-banks, which are not easily stopped. And you know who puts the tumults, or madness of the people; with the noise of the Seas and of their waves, Psal. 65. 7. Again, are not our High ways, and Laws, called the Kings? and people, his Subjects? Do not Commissions come forth in his Name? Are not Inditements against offenders Forasmuch as against the peace of our sovereign Lord the King? Are not our Judges, Justices, Sheriffs, and Constables sworn as the King? Are not Parl. called by the Kings writ?& doth not this sit by his Act? Moreover should I ask you, If any order of men are of God? You will answer, yes, as Fathers, Masters, &c. Then be advised, and you shall see as ma●y, if not more Scriptures to show Kings to be of Gods appointment. And not more to be objected against Kings in Scripture, then against such. And whereas in Scripture it is no where said, Call no man King on Earth, yet in it our Saviour saith, Call no man Master, or Father on Earth. Matth. 23. 9, 10. Which I know is not so to be understood, but that I may comfortably expect honour and the name of Father, from the Children God in mercy hath given me: and might from my servants, the name( until you disabled me from being in the relation of a Master. And truly Sir, It is a wonder to me, if any, who readeth the scripture attentively, doth not hearty, and without scruple aclowledge that Kings are of God. For although Kings are but men, yet they are such men, Who are the light of Israel, 2 Kin. 8. 19. And who are worth thousands of others. 2 Sam. 18. 3. just. Cease to wonder. For I myself am a reader of scripture: and they who drew me to this opinion pretend much to scripture. Let me therefore hear wha● you can say from Scripture: for your word is not so. Div. Agreed: And for method and memory sake, I will set down those Scriptures, I can with so little help collect, in four heads. All which will show that Kings are of God. The first from clear texts of Scripture, showing they are of God. The second from divers promises to, and concerning; Kings. The third from examples of Kings good, and bad. The fourth from duties enjoined by God, for, and to, Kings. CHAP. II. just. Come to your first ground. Div. I will, and show you that the Scripture doth precisely, and p●si●ively manifest Kings to be of God. Prov. 8. 15. The Lord saith, By me Kings reign. By me: As invested with his power from above by him they reign, so that their commands, and authority are by Him. This place is blundered at by some men to little purpose, since the Syriack reads it for me, the Hebrew in me, both showing that by the Authority of God all the authority of the earth hath force, and power, and from him it is derived It is the tenor of some men to hold their lands in chief, from the King immediately: but it is the tenor of Kings, to hold their crowns in chief, from the chief Lord of Heaven, and Earth. Hear Deodate. By me. I the eternal Son of God who am the Fathers subsisting wisdom, Prov. 1. 20. and supreme Lord of the world, do appoint Kings, and Princes by such ways, and means as I please. They all have their Authority and power from me, as my servants and deputies. It is God who pulleth down and setteth up Psal. 75. 7. Deut. 17. 15. He was to be King, whom the Lord should choose. Therefore they are originally, and immediately from God. Just. That place in Deuterenomy makes against you for the words are, Thou shalt in any wise set. Therefore although the election of the person is Gods, yet the constitution of the person elected is the peoples. Div. Those words, Thou shalt set are not meant of constitution by transferring from them Majesty, and sovereignty to the King, but of constitution by the way of approbation and of accepting: acknowledging, reverencing, and obeying as King, whom God constituted to be King. So 1 Cor. 6. 2. Saints are said to judge the wo●ld, by approving, consenting, &c. Just. This is but your interpretation. Div. Deodate saith, Thou shalt acknowledge, and install him, whom God shall point out by express declaration of his w●ll. Secondly, practise is a good interpreter of the Law, 1 Sam. 9. 17. The Lord said, this same shal ra●gn. 10. 1, The Lord hath anointed thee, 13, 13. The Lord hath set a King over you. God choose, the people admitted, and accepted. 16. 1. I have previded me a King saith God. Psal. 89. 19, 20. I have exalted one chosen out of the people. I have found David. It was not the people nor the rulers of Bethlehem, nor Samuel the Prophet; but the Lord who found, who exalted. Thirdly consider that all royal Acts of Kings are of God ascribed to him. Their Crowning is from God; Psal. 21. 3. Thou hast set a Crown of pure Gold on his head. Their anointing is by the Lord, Psal. 89. 20. With my Holy oil, have I anointed him. The oil is called as Gods? So Sacred. Being from a Sacred fountain and efficient God: and having a Sacred influence on the persons making them Sacred in some sort. Their thrones are Gods. 1 Chron. 29. 23. Solomon sate on the Throne of the Lord as King, which Throne is called the Throne of the kingdom. 1 Kin. 1. 46. and of David. v. 48. Their Judges judge for the Lord. 2 Chron. 19. 6. It is the Lord who girds them with strength, Psal. 18. 39. Their loss of power is from God, 2 Chron. 36. 23. God gave Cyrus all the kingdoms of the Earth. Ez. 1, 2. Isa. 45. 1 Dan. 2. 21. He removeth Kings, Dan. 4. 17. The most high ruleth, v. 25. He divides and gives kingdoms, Dan. 5. 20. It is he who looseth the bonds of Kings, Job. 12. 18. and who casteth their Crowns to the ground▪ Psa. 8●. 44. And wrongs to Kings are done to God, Rom. 13. 4. Whosoever resisteth, resist●●h the Ordinance of God. Just. I am glad, you mention that place in the Romans, which is oft alleged, but it never mentions K●ngs: only powers, and the higher power. Div. This place doth expressly prove the thing in question. v. 1. There is no power but of God. The powers that be, are ordained of God. He is the Author of them. v. 2. Whosoever resisteth the power, resisteth the ordinance of God. Mark, Of God, ordained of God, Ordinance of God, after called the Minister of God. v. 4, 6. And this Epistle was written to the Romans, when at Rome such monsters of men as Nero, and Caligula were Emperors: which persons clothed with sovereignty are said to be of, by, or from God immediately. And to them subjection was enjoined. Just. Sa●nt Peter calls them the Ordinance of Man, 1 Pet. 2. 13. Div. That which St. Peter calls the Ordinance of man. v. 15. he calls the will of God, and Saint Paul the Ordinance of God. Rom. 13. 2. Just. Are vicious Kings of God? Div. Although some such persons are vicious, and evil: yet the order, and ordinance is Gods, and good; our Saviour acknowledged Pilates power who condemned him to be of God, Joh. 19. 11. Just. The Prophet saith, God gave them a King in his Anger, Hos. 13. 11. Div. True, and that he took him away in his wrath. Where observe, That to have a bad King is of God: a chastisement of an angry God. That to have an evil King unking'd, is of God also. He only makes and he only unmakes. just. But in S●muel we see, The first King the jews had, was desired by them: and of Samuel who was displeased thereat, and the Lord was so far forth displeased, that he saith, They had rejected him, 1 Sam. 8. 5, 6, 7. and it is said, that the people made him, choose him, 1 Sam. 11. 15. 8. 5. Div. First, Saul was not the first King, for Moses was King; Deut. 33. 5. and the Iudges were as Kings, I think. Secondly, They desired a King, but did not appoint or choose: only submitted to Saul, whom God gave them, shooting, and saying, God save the King. 1 Sam. 10. 24. The people indeed desired one, God gave them Saul. Act. 13. 21. God sent him, I will sand thee a man, 1 Sam: 9. 16. God shewed him to Samuel; 1 Sam. 9. 17. God choose him, 1 Sam. 10. 24. God found him, 1 Sam. 10. 21, 22. God anointed him, 1 Sam. 10. 1. Saul w●● made a King, confirmed a King by signs, 1 Sam. 10. 2, 3. and executed his office of a King. 1 Sam. 11. 7, 8. before it is said, The people made him King. v. 15. just. What was their making then? Div. Nothing but an approving& applauding him, whom God had made King 1 Sam. 10. 24. so God found David, Psal. 89. 20. and exalted him, v. 26. Choice, and exaltation, both of God. just. Why was God then displeased with them. Div. Not for desiring of a King, but for, Their diffidence relying on men, more then God. Their boldness; and presumption, desiring of themselves to erect a new form of Government. Their contempt of Gods ordinance. sum up what is said, and see. By the Lord Kings reign. It is he who sets them up, it is he who chooseth them. Their crowning, anointing, thrones, and judgments are his. It is he who girds them with strength, wrongs done to them, are done to him, their loss of power is from him, they are his ordinance, and therefore it is clear they are from God; And somewhat more manifest it will be to us if we consider that the Scripture doth give so much more then ordinary power to Kings, that it saith as followeth, Job. 34. 18. Is it fit to say to a King, thou art wicked? showing, from the respect which is due to earthly Princes, the Reverence which is due to God, Prov. 30. 31. A King against whom is no rising up, Eccles. 8. 4. Where the word of a King is, there is power, and who may say unto him, what dost thou? Prov. 16. 14. The Kings wrath 〈…〉 the messengers of death, Prov. 19. 12. As the r●●●ing of a lion 20. 2. So is his fear, 20. 8. A king that sitteth in the Throne of Iudgment scattere●h away ●vil with his eyes. v. 26. A wise King scattereth the wicked. God having imparted to them, such power, and authority, they are certainly of God. CHAP. III. just. COme to your second ground you mentioned, and show from Scripture, that Kings are of God from promises. Div. Very willingly. These promises proving the point; are of divers sorts. God promised to Abraham▪ Gen. 17. 6. and to Sarah 16. As a Mercy to them, that Kings should come out of them. To Judah the sceptre, Gen. 49. 10. and to Israel, that his King should be higher then Agag, Numb. 2●. 7. It is one of Gods mercies to prosper into a Kingdom Ezech. 16. 13. and to have the shout of a King amongst a people. Numb 23. 21. It is a mercy to have one King Ezech. 37. 22. one King shal be King to them all, whereas for the transgressions of a Land many are the Princes thereof, Pro. 28. 2. It is an ex●raordinary mercy to have a good King, 2 Chron. 2. 11. because the Lord loved his people, he hath made thee King 9. 8. because the Lord loved Israel he made thee King over them. God promised in mercy to give Kings to be nursing Fathers,& Queens to be nursing Mothers to his Church Isa. 49. 23. and that they should suck the breasts of Kings, Isa. 60. 16. He promised the Jews, that if they would sanctify the Sabbath day, he would give them▪ Kings on the Throne of David, Jerem: 17. 25. So likewise if they would execute judgement, Jerem. 22. 4. The Scriptures show that Kings are a furtherance to peace, quietness, and godliness. 1 Tim. 2. 1, 2. The Lord hath promised, by Kings to destroy Babylon, Rev. 17. 16. the ten horns shall make her desolate and the ten horns are ten Kings, v. 12. God hath promised to give victory to Kings, Psal. 144. 10. and answerably he subdued people under David v. 2. he delivered him from the hurtful sword, v. 10. and from the strivings of the people, Psal. 18. 43. And the scriptures show the great miseries that be in the want of a King? just. What Scriptures show the miseries in the want of a King. Div. Four times in Judges it is said, The●e was no King in Israel. 17. 6. 18. 1. 19. 1. 21. 25. Which occasioned those mischiefs by that great man Micah. The City of Gibeah& the Tribe of Dan. When these Idolatries, rapines, and rapes abounded it is said, There was no King in Israel. Some thought it perhaps a merry world, when every one might do what he listed. But wanting a King they were in the way to ruin. So that better any one, then every one. A judgement it is then to have no King in Isr. It is also threatened as a judgement to Israel to abide without a King, Hos. 3. 4. and amongst Jeremies Lamentations this is one, Her King and Princes are among the Gentiles, Lam. 2. 9. The Holy Ghost saith moreover. The Jews shall say, we have no King because we fear not God, Hos. 10. 3. and threateneth that they should abide without a King, Hos. 3. 4. Mic. 4. 9. Why dost thou cry out aloud? is there no King in thee? Hos. 10. 7. as for Samaria her King is cut off Zach. 9. 5. The King shall perish from Gaza. These a●d such like are. I hope, sufficient evidences, that Kings are of God. For, are Kings promised as a blessing to people? to Nations? as favours to the Church? as an encouragement to holiness? Are such mercies promised to Kings? Is it a judgement to want, and to be deprived of such? yea a punishment, for not fearing of God? Then certainly such are of God. CHAP. IIII. just. WEll, let me hear what Examples you bring from Scripture to show that Kings are of God. Div. Examples of all sorts. First I will give Examples of good Kings. Melchisedeck King of righteousness, King of peace. Gen. 14. 18. Heb. 7. 1. 2. The first good King so called ●s said to be without Father, and Mother, to show, as some say, that the Generation of Kings is of God. Heb. 7. 3. Moses was King in Jesurun, Deut. 33. 5. which was objected against him. Numb. 16. 13. He was of God, Exod. 3. 10. Psal. 77. 20. David was chosen of God, 2 Sam. 6. 21. The Lord choose me. 7, 8. I took thee saith God to be Ruler, 1 Chr. 10. 14. The Lord turned the kingdom to David. 28, 4. The Lord choose me. He is therefore called Gods King, Psal. 18. 50. and Gods anointed, 20. 6. 98. 70. 89. 20. Salomon, 2 Sam. 7. 12. 13. I will set up; saith God, thy seed after thee. 1 Kin. 2. 18. The kingdom is his from the Lord, 9. 5. I will establish the Throne of thy kingdom, saith God, 1 Chron. 28. 5. Of my Sons, the Lord hath chosen Salomon, saith David. Secondly I will give some instances of the call of Kings. Saul was of God, 1 Sam. 10. 1. called Gods anointed, 1 Sam. 12. 3. 3. Jeroboam of God, 1 Kin. 11. 35. 37. 12. 24. Baasha of God, 1 Kin. 16. 2. Jehu of God, 2 King. 9. 6. 10. 30. Thirdly, I will give some examples of Heathen Kings. Hazael of God, 2 Kin. 8. 13. nabuchadnezzar of God, Jer. 27. 6. Dan. 2. 37. 5. 18. Cyrus of God, Isa. 44. 28. Cyrus my Shepherd, Isa. 45. 1. Gods anointed, anointed King includes a Title; excludes Usurpation; gives the admistration to govern, not the gift to govern well. The right of ruling, not of ruling rightly, for if Religion was that, that did the dead, Then Cyrus had not been the Lords anointed. If virtue, then not Saul. If grace, neither a Rehoboam, without wisdom; A Jeroboam, without Religion; An Hazael without pitty, were of God, of Gods sending, and setting up. Kings therefore are of God. CHAP. V. just. WHat is your fourth, and last ground from Scripture? Div. This, that God in his word prescribes duties to be performed by and to Kings, as to such sorts of men he appoints, and approves of. Just. Doth the Scripture enjoin duties for Kings to do? Div. It doth, Deut. 17. 17. 16. 19. Ezek. 44. 3. 46. 2. 8, 16, 17, 18. just. And what duties do Subjects owe to Kings in Scripture? Div. Duties of two sorts Negative, Affirmative. First the Scripture shows such negative duties, or, what Subjects may not do to their Kings as follows, They may not despise them: for they are called Sons of Belial, who despised Saul, 1 Sam. 10. 27. and walkers after the flesh, who despise dominion, 2 Pet. 2. 10. They may not speak evil of them, Exod. 22. 28. Saint Iude calling such filthy dreamers who speak evil of dignities, Iud. 8. miriae punished with Leprosy for not being afraid to speak against Moses, Numb. 12. 8. 10. and Naboth must be stoned for blaspheming God and the King, as they falsely witnessed, 1 King. 21. 13. In particular they may not curse the King, no not in their thought Eccles. 10. 20. Nor slander Psal. 89. 51. They, i.e. Thine enemies, O Lord, have reproached the footsteps of thine anointed. Nor revile, 2 Sam. 6. 23. Michal for so doing, made childless. They may not rule over them, Prov. 19. 10. It is not seemly for servants to have rule over Princes. They may not touch. i. e. to their hurt, or prejudice, 1 Chron. 16. 22. Touch not mine anointed. Just. Oh Sir, I have looked for that place, Touch not mine anointed, so much urged by Royalists, which place makes much against you there, and Psal 105. 14. 15. for it is said, he reproved Kings for their sakes. Div. Good Sir. Be not over confident, but consider, First, that that place is literally meant of Abraham, Isaac, and jacob, there name, and makes nothing against Kings, but much for them. He reproved Kings for their sakes, for whose sakes? Abrahams, Isaacks, and Iacobs, what Kings? Abimelech King of Gerar for Abrahams, Gen. 20. 3. also Pharach King of Egypt, 12. 7, Abimelech King of Gerar for Isaacks Gen. 26. Heathen Kings, for Godly Kings. And these, for whom those Kings were reproved; were the supreme Magistrates in the Church. All the Rulers Gods people then had. And Abraham was a mighty Prince, Gen. 23. 6. Yea such who conquered four Kings at once Gen. 14. isaac was more mighty then Abimelech King of Gerar, Gen. 26. 16. who therefore made a Covenant, and League with him, v. 28. And Jacob was a conqueror of the Amorite, Gen. 48. 22. Secondly these were patriarches. And a Patriarch was the head of a Nation. So is Abraham called Heb. 7. 4. So is David the King called; Act. 2. 29. Little difference, there is, if any between a King, and a Patriarch. Thirdly, This is a considerable thing: That although in Scripture, there are who are said to be anointed as Priests, and Prophets. To have received an anointing as Saints; 1 joh. 2. 20. Yet I am persuaded you cannot find in all the Scripture, any who are called Gods anointed but only Christ, Luk. 2. 26.& Kings who are called Gods anointed above thirty times, never the peoples anointed. For example, David is so called, 2 Sam. 19. 21. Salomon, 2 Chron. 16. 42. Josiah, Lam. 42. 20. Cyrus, Isa. 45. 1. and Saul thrice in two verses, 1 Sam. 24. 5. 10. four times, 26. 9, 11, 16, 23. and twice, 2 Sam. 1. 14, 16. And being Gods anointed, Davids heart smote him, for but cutting off his garment, 1 Sam. 24. 5. Neither would he suffer any to stretch forth an hand against him, v. 7. Yet was Saul not only an implacable enemy against David, but also. An Usuper of the Priests office, 1 Sam. 13. 9. A persecutor shedding the blood of the High Priest, and fourscore and four of the Lords priests more, 1 Sam. 22. 18. One possessed with an evil spirit, 1 Sam. 16. 14. One rebellious against God, 1 Sam. 15. 23. Tyrannical to men; for upon every slight occasion up goes his javelin to smite, 1 Sam. 14. 18.& 11. 20. 33. And a seeker to one who had a familiar spirit, 1 Chro. 10. 13. Yet being the Lords anointed, not to be touched. just. Is there any other negative duty? Div. I will name one more, which is this. They may not resist, Rom. 13. 2. Yet Nero was the power to whom these were then Subject. Nor can we find, that ever Samuel, Elijab, or other Prophet, did stir up: or that the people did resist David, when an Adulterer; Solomon, when an Idolater; Saul, Ahab, &c. just. Some say, That Christians did not resist, and in the primitive times they might not resist, because they wanted power: It was in regard of their weakness, not unwillingness. Div. We red not of any resistance by Christ, any of his Apostles, nor of any Christians in the primitive times, withstanding the rage of persecutors, which did not arise from their weakness, as we may see, Mat. 26. 53. Act. 5. 19, 20, 23, 26. &c. 12. 8, 9 also in Cyprian, and Tertullian. And at I●lians death the Army cried out to lovinian, we are all Christians. Secondly, This is a most uncharitable sentence against the holy Saints of God: as if they belied the thoughts of their hearts: proclaiming that is contrary to the world. Thirdly, how injurious is this to the Holy Ghost? As if the Holy Ghost dejected according to the necessity of times: not according to the equity of the thing. As if the Holy Ghost was a time-server. Monstrum horrendum. It was not therefore disability, but duty; not want of strength, but a reverend regard of the Lords anointed, which wrought such effects in Christians. just. But remember the Holy Ghost saith, They shall bind their Kings in chains, Psa. 149. 8. Div. But what Kings? Their Kings, namely, Heathen Kings, not their own, not Christian, not godly Kings. Secondly, You never red of this literally fulfilled. Thirdly, those allegorical expressions show the efficacy of the spiritual sword of Gods word, by which Gods messengers should convert, and so offer in sacrifice to God such great ones, who before were enemies to the Church, or make them inexcusable. Not that Saints should resist, or bind their Kings in bonds. For we must not think we are to neglect plain duties of subjection and obedience, upon the strength of an obscure prophesy. just. But we red of resistance, 1 King. 12. 18. And it is said to be of God, 1 King. 14. 7. 12. 15. Div. 1 King. 12. 18. proves it was done: not that it was well done, for the Scripture blames him, 1 King. 11. 26. The fact is called Rebellion, and the people sons of Belial, 2 Chron. 13. 6, 7. 10. 19. You may moreover observe this, That with their revolt, their glory and happiness departed. They became Idolaters, Worshippers of the calves,( and sometimes of Baal) at Dan, and Bersheba, they were promoters of the lowest of the people, to the Priests office: They were in continual Civil Wars, setting up, and pulling down( according as parties, and factions prevailed) Rulers over them. And they were lead away into captivity long before their brethren of Judah; nor ever returned back as they did. You cannot therefore conclude this act was justifiable because it proceeded from an evil fountain, a rebellious and impatient mind in them: having no order from God, thus to do: although he had shewed by his Prophet, that thus it should be. For how displeasing this was to God, may be seen in that they were left always under the government of Idolatrous Kings until destroyed, or fallen into the hands of foreign enemies. That place which shows it was of God, shows that the Lord suffered such a thing to be done as a punishment for Solomons Idolatry. Neither approving their Rebellion, nor Rehoboams answer, so much as some imagine. Their complaint being causeless, for they never lived happier then in Solomons daies, in which They were very populous, 1 King. 4. 20. They lived merrily, and joyfully, v. 16. They were much honoured, v. 21. They lived peaceably under their own vines, &c. ver. 24. 25. They had much trading, 1 Ki. 10, 15. They had a brave fleet, 1 Ki. 9. 26, 28.& 10. 22. They had plenty of silver, and gold, 2 Chron. 9. 20. 1 King 10. 27. Their happiness was general from Dan, &c. 1 King. 4. 24. And continued all his daies, v. 16. just. Oh Sir, I have now catched you. You say, 1 Ki. 12. 24. It was of the Lord, that is say you, God permitted, or suffered it. So say I to your places, as Prov. 8. 15. Kings are of God, i.e. God permits them, suffers them, bears with them: and so Kings, at the best, are by toleration only from God. Div. Nothing less: for consider, besides what I said before of Prov. 8. 15. First, That by him all things were made, i.e. the world, and government of the world, Joh. 1. 3. you dare not say it was by bare permission: nor can you of Prov. 8. 15. By me Kings reign? Secondly, that the Lord shows Kings to be according to his will, 1 Pet. 15. 2. and his Ministers, Rom. 13. 4. Thirdly, that the Hebrew word signifieth, In me Kings reign, noting them to be in him, that they come from him. Their state and persons are in his hand, Prov. 21. 1. So that God is in them, as his Deputies. They in him as their Author. Just. show me those affirmative duties you promised. Div. The Scripture enjoins such duties to be rendered to Kings by their Subjects which follow. Subjects are to honour them, 1 Pet. 2. 17. Honour the King. They are to fear them, Prov. 24. 1. Fear the Lord, and the King. These two are put together, with a penalty annexed. They are to defend them, 1 Sam. 26. 15. Why hast thou not kept thy Lord the King, v. 16. You are worthy to die, because you have not kept your Master the Lords anointed, 2 Sam. 18. 3. Thou shalt not go— thou art worth ten thousand of us, 2 Sam. 21, 16. 17. Abishai succoured David; the men of Israel swore, Thou shalt go no more with us to battle, that thou quench not the light of Isra●l, 1 Chron. 12. 17. If my kingdom, saith our Saviour, was of this world, then would my Servants fight, that I should not be delivered to the Jews, Joh. 18. 36. They are to yield subjection, Ro. 13. 1. since such were the Ministers of God at that time, when Nero was Emperour, v. 4. Titus 3. 1. 1 Pet. 2. 13. They are to submit to the King as Supreme, to other Governors as to them who are sent of God, v. 14. Observe in this place, The King is called Supreme: and Samuel calleth Saul, the Head, 1 Sam. 15. 17. They are to give Tribute to Caesar, Matth. 22. 21. Romans 13. 6. Which Christ paid, Matthew 17. 27. They are to pray for them, 1 Tim. 2. 2. Thus did the people for Saul, God save the King, 1 Sam. 10. 24. God save King Solomon, 1 King. 1. 39. For King Jehoash, God save the King, 2 King 11. 12. O King live for ever, Dan. 6. 21. Give the King thy judgments, O God, and thy righteousness to the Kings Son, Psal. 72. 1. Pray for the Life of the King, and of his Sons, Ezra 6. 10. Neh. 2. 3. And in Tertullians dayes the Christians prayed for their Heathen Emperours, That God would give them long life, secure Government, a safe house, valiant Souldiers, faithful senators, good people, and quiet kingdoms. They are to obey them keeping the Kings Commandement, and that in regard of the oath of God, Eccl. 8. 2. To do the command of the King, 2 Chron. 30. 12. Whosoever will not do the law of God, and the King, let judgement be speedily executed, Ezra. 7. 26. Ierem. 27. 8. just. But we are to obey God rather then Man. Div. Obedience is to be given only to things lawful, yet if Kings command things unlawful, we are not to resist their authority, but submit, and therein is true obedience. just. We being all men, would not a parity, or near to a parity do better? Div. He who affects parity, let him begin it in his own house; and as he likes it in the model, let him attempt it in the fabric. And now Sir, I hope you are satisfied from Scripture, that Kings are of God, and that no sort of men can show more, and better evidence, for their being of God then Kings. just. I am very well satisfied concerning such Kings, namely of Israel: but what is all this to us, and to our Kings? Do you find in the Word, our Kings name? Div. Good Sir, take heed what you say, and consider I beseech you, That the Scriptures concern us now as much as the Church formerly. That generals and universals in the same, imply particulars of that kind. That you are not name in Scripture; yet your wives, childrens, servants, and neighbours duties to you are commanded in those general precepts. Wives reverence your husbands. Honour thy Father, Servants obey your Masters, &c. The relative duties in such relations are enjoined now, so likewise of Kings and Subjects. That as the duties are not enjoined only to good husbands, fathers, masters, &c. So not only to good Kings: But to Fathers, Masters, Kings. For I pray, what was Saul, Nero,& c? And concerning our present King, I know him not, I know the want of him, and the good I lose by that want. And should I speak what I think, you would perhaps say, I did flatter: Give me leave therefore to tell you, what an Assembly-man, and an Army-man of your own sect have written of him. Mr. Wilkinson of Wadesden in Buckinghamshire, an Assembly Divine, some years since dead, in a Book of his called a Debt-book, saith( p. 22.) In Monarchies( the perfection of earthly Governments and types of the heavenly) the King is the supreme governor; not only over all Persons, but in all Causes Ecclesiastical, and Civil: and saith, King Charles for his life hitherto unspotted of the world, so free in youth from the lust of the flesh, so far from intemperance in the fullness of plenty, so prevalent over pride in such a a fortune, so unstained by Popery in the School of Spain, so attentive and judicious of hearing Gods word, so full of all goodness when it was not in request, &c. Mr. George Withers, who hath been an Officer( as I have heard) in your Army faith of King CHARLES in his Britains Remembrance. — No kingdom hath a Prince Whose infant years gave better evidence▪ That with an earthly Crown he should inherit pag. 25. A plenteous portion of the Sacred Sspirit. None liveth now on whom the general eye Did so much gaze, and so few fau●ts spy: Few private men were in their youth so free From all those vanities which frequent be &c. again Or who of all thy Viceroys didst thou see, Appear more worthily devout than he, &c. pag. 26. again What Monarchy in appearance better preacheth pag. 26. By good Examples, what thy precepts teacheth? Or which of all his Reverend Prelacy In shows of true Religious constancy, Outgoes or equals him,& c? again I would not speak what might offend the Throne pag. 196. Of justice, or the King that sits thereon; From all vexation let him be as free As he is innocent, &c. again, — To have no power or aim, To touch the Lords anointed I disclaim; I have no warrant neither know I ought, To reprehend him of, although I might. And they of my uprightness judge amiss, pag. 226. Who think I flatter in affirming this, &c. again — But neither yet, In him beholded I what did unbefit His person, or his place, much have I seen, pag. 226. That rather hath an Honor to him been, And whatsoever shall muttered be of some There reigns not any King in christendom, Of whom there was divulged a better famed, Or whom a Royal Throne so well became, &c. Just. Sir, I am fully satisfied, yea so that I with many other are ready( as Amasai to David) to return unto our King, and say. Thine are we, O King, and on thy 1 Chron. 12. 18. side, peace, peace, be unto thee, and peace be to thine helpers, for thy God helpeth thee; that so he may again receive us. Div. Do, and doubt not of an answer like Davids. If you be come peaceably unto me to help me, mine heart 1 Chron. 12. 17. shall be knit unto you. But if you be come to betray me to mine enemies, seeing there is no wrong in my hands, the Lord God of our Fathers look thereon, and rebuk it. VIVAT REX, Floreat Regnum, been valeat Parliamentum. FINIS. AN ESSAY FOR Orderly Hearing DIALOGUE-WISE. IN WHICH The supposed Speakers are ADOLUS a sincere Christian. PHLUAROS a Trifler. PLANAETES a Wanderer. By JOSEPH BENTHAM, Once again Rector of the Church of Broughton in Northamptonshire. LONDON: Printed by E. C. for William Tompson Bookseller at harbour in Leicestershire. 1661. To the Reader. Christian Reader, AT the beginning of our distracting Divisions, I penned the substance of the following Discourse, for a stay to some private Friends; fearing the sad effects we have since seen, arising from peoples needless, and contemptuous refusing to hear honest, godly, and painful Preachers of Gods Word, whom the Lord hath placed with, and over them. For too many, first leave and loathe their own, then others, then all. This short Dialogue may satisfy some. If so, it is not lost labour: if not, yet I have satisfied myself, who am, and rest Thy true, and Christian Friend, Joseph Bentham. AN ESSAY FOR Orderly Hearing DIALOGUE-WISE. IN WHICH The supposed Speakers are ADOLUS a sincere Christian. PHLUAROS a Trifler. PLANAETES a Wanderer. Adol. WHither away so fast, to day, Neighbour Phluaros? Phl. To the Means, at such a place. Adol. Doth not the Minister in your Town Mr. Kalokagathos Preach constantly? or, in case he should fail, doth not Mr. Pistos of the next Town to you Preach? Phl. Truly, they do both Preach constantly every Lords day, and also catechize the Youth of their Parishes in the Principles of Religion: and usually Preach up●n dayes called holidays, at home or abroad. Adol. Then you are persuaded that Mr. Kalokagathos will Preach this Lords day at your Town? Phl. Yes verily, twice; and catechize also. Adol. How dare you then, having no need, the means at home, where your Family is, travail so many miles upon this day, without cause? Phl. How dare you, Goodman Adolus, move such a Question? Shall not a Christian stand fast in his Christian Liberty? Shall a Christian, which is so free, be tied to this, or that, or any man, and his Preaching? Adol. Oh Neighbour! you know not your mercies you enjoy. Jesurun waxed fat and kicked, Deut. 32. 15. Had I such a Pastor as either of those, you have now baulked, I should esteem it a more then ordinary favour. Our Mr. Orthodox is not like to them; yet whensoever he Preacheth, I dare not forsake him. I do often resort to him, I stir him up in a fair and friendly way, and desire him not to be offended with me, for going to some Neighbour( when himself doth not Preach) where I may hear the Word red, and a Sermon also. By this means I have his love, gain good from him in private and public; with his good liking, I hear the Word from others. And thus doing, I stand as fast in my Christian Liberty as you do, or can. Phl. If your Mr. Orthodox be the man I have heard him reported to be, were I his Parishioner, I would neither hear him, nor once come into his Company; for your Neighbour Planates saith, He is a silly Preacher; and common-fame shows him to be a Persecutor; for by his means, your Neighbour Planaetes is ever and anon in the Court. Adol. Friend Phluaeros, do not credit over confidently upon trust. Christ was belied, and who is free? For his Preaching, I confess it is but once a day; yet it is so, that it should not be contemned. Goodman planets might, with more credit, have spoken the truth, or been silent. The Preaching of Mr. Orthodox being good, honest, and inferior to few. And I am so well acquainted with him, that I dare confidently affirm, that who so reports him a Persecutor, slandereth him: True it is, he doth disl●ke Goodman Planaetes doings, running about causelessly to his discouragement; his rash, and uncharitable censoriousness; and other offensive matters, for which he sometime; rebukes him. But I know that although Goodman Planaetes is often in the Court, yet it is never at the motion, or by the procurement of Mr. Orthodox. But his carriage is such, that the Churchwardens sometimes willingly, sometimes unwillingly, have presented him. And indeed such men as he, have done us a great deal of harm; for many honest peaceable men suffer through such mens sides, and by their means. Phl. What? How now Goodman Adolus? Do you blame my Neighbour; mine intimate friend Planaetes, who is seldom from me, with whom I have so much reasoning and familiarity, that I take him to be a man inferior to few for parts and pains? Adol. It was better he had less abilities, or less pride; and that he took less pains, except in ways more agreeable to Piety, and Christianity. Phl. Was he here, as I know he will be presently, you would not say of him as you do. Adol. You know me, I hope, to be one who will speak my mind, to benefit others. And if he comes, you shall see what I will do. Phl. Well, yonder he comes. Come, come along friend Planaetes; we are talking no good of you, I thought you to be an honester man. Your Neighbour Adolus gives you a report, will not please you. Plan. Brother Phluaros, you know that Adolus is no friend of ours. And we care as little for him. But will he backb●te? what is it he saith of me? Adol. Neighbour, I hate backbiting. I have often, and will again tell you my mind friendly and freely. And that I even now said, was forced from me to justify Mr. Orthodox, whom you have slandered; for tell us, Did he ever present you? or cause you to be presented? Plan. I know not, whether he did or not; he is very busy meddling with me, yea more then I will thank him for. Adol. You know not; yet by your means, it must be reported and rumoured that he doth. Is this agreeable to Christianity? You know that you are a man so busy and censorious with your tongue; so careless of, that you let your Family run riot; yea so notoriously contentious, so fallacious and fraudulent, that for some disorder or other, you are in the Court Civil or Ecclesiastical very often; and of you men say, He will do no right, nor take any wrong: and Mr. Orthodox must be blamed for your faults. And as for his reproving and admonishing you, he is more your friend, then you are your own, for which he should have love, not loathing. Besides you do very ill, in belying his preaching; for in so doing you wrong him, others, and yourself. Plan. Wherein do I bely his Preaching? Adel. You say he is a silly Preacher. Plan. So he is. Adol. That's false. Although he is a seldom, he is no silly Preacher. When did you hear him? Plan. Upon such a day. Adol. If such, and such honest and able men, who then heard him, do not affirm, that that Sermon was honest and excellent; let me be blamed. Plan. Would he always Preach so, I should like him well, but I never heard him Preach so well. Adol. You, and some such as you, have a strange humour. You first disgrace able and Orthodox Preachers; and then if at their own Churches, or abroad, other men hearing, commend them; you have this creep-hole, Would they Preach thus always, we would not leave them, we never heard them Preach thus before. Whereas, if you would speak truth, you might say, We never heard them Preach, but it was so well. For, name but the time, if you can, when Mr. Orthodox did not Preach so well, and appoint a time for us three, and some other judicious Christians to hear him, and if his Preaching be not well approved of, by understanding and conscientious men, let me be accounted what you please. But you are much like to Goodman Phluaros, who baulked two men this day, who are men without exception. It is possible, he may hear good Sermons to day; but, I am confident, not better the those he might have heard at home. Phlu. I neither blame Mr. Kalokagathos, nor Mr. Pistos; yet, to tell you the truth, they are but general Preachers. I like men who speak more against sin. Adol. Take general Preaching so, as( with St. Paul) to declare unto you all the counsel of God, Act. 20. 27. they then are general Preachers, for they do thus. They keep them to their text, soundly dividing the Word, with profitable application to the good of the hearers. And this, it seems, you like not, but such who speak more against sin. I know your meaning: A preacher must red his Text, and presently inveigh against all sorts of sins. This is the Preaching which you like. Did ever the Prophets, Apostles, or Christ preach thus? Do they not sometimes dissuade from some, sometimes from other sins? Do they not sometimes persuade to some, sometimes to other Graces, and Duties? And must good, and godly Preachers be accounted general; and so, as not to be heard, because they follow such patterns? Well Neighbour Phluaros, it seems, that Mr. Kalokagathos your Preacher, doth Preach upon Holy dayes. Let us three, the next Thursday( being holiday) hear him; and I believe we shall hear a Sermon, not to be faulted with this contemptuous brand of General Preaching. Phl. Do you think Ile hear him Preach upon an holiday? I tell you, No. Adol. Time was, friend, you would have heard him, or any other good Minister Preach upon an holiday; at home, or elsewhere. What is the matter now? Is the Word the worse for the day? Admit it is not a Sermon in season, yet if out of season, he may preach( 2 Tim. 4. 2.) and we hear. Phl. I will not. Plan. Neither will I. Adol. This is the Lords▪ day, and now you will not. Thursday is holiday, and then you will not. A Preacher shall have little comfort or encouragement to take pains with such a people. I am sorry Neighbours, you are so self-willed in a way so sinful. Phl. Sinful? Plan. Will you say, we sin in thus doing? Adol. I do so. And for the manifestation of the same, I will state two Questions; and in answering of them, show how you two do sin both ways. Phl. Let us hear your goodly questions. Adol. 1. Whether people having a Preaching Minister, approved of, by godly Divines and People, for life and Doctrine; may out of their partial prejudicate opinion, absent themselves from his Sermons on holidays, or other weekdays, they having no urgent occasions necessitating that their absence, only their unworthy conceit of the Minister? 2. Whether they may leave their own Church and Pastor, he Preaching, and travail ordinarily certain miles to hear others, at the same time they know their own doth without doubt Preach? Phl. What is your Answer to the first of your Questions so stated? Adol. I think that their absenting of themselves is unlawful. Phl. It matters not what you think: prove it unlawful if you can. Adol. I prove it sinful or unlawful, from three grounds; namely, Scripture, Scandal Breach of wholesome Laws. 1. From Scripture. Mat. 22. 2. Luke 14. 16. The Dinner, is expounded by some, the preaching of the Word: where God feeds his guests with his delicates. They who absented themselves for Farms, Merchandise, and Wiving, are accounted unworthy to taste, &c. Luke 14. 24. Further, if Martha for doing that which Humanity, Reason and Religion, enjoined her( namely for making provision for such a Preacher as Christ, because at that time when Christ was Preaching) was reproved: then certainly people do offend, who for slight, or no occasions, absent themselves from hearing the Word Preached at their doors. This is also that Kingdom, that Treasure, that Pearl, which the wise Merchant doth so prise as to sell all to buy it, Mat. 13. 44, 45. And therefore should much more take, when he may enjoy it by parting with an hours work for it. And, Psal. 122. 1. I was glad; and 1 Pet. 2. 2. do show, That gracious men, new-born Christians, do earnestly desire, and joyfully take, all fitting occasions for hearing. 2. From Scandal. The absence of people professing Religion, is a main occasion of others absence, and so may be of their Damnation. We are too much lead by example. Ignorant and natural men, are ready to reason thus, Was there such necessity, utility, and delight in hearing of the Word, as Preachers tell us, surely people who have been long hearers, would not so ordinarily, and carelessly absent themselves. Certainly therefore Preachers misinform us in this, and why not in other things? therefore we will not believe them. Such men then, in so doing, may occasion other men; Damnation, and be guilty of the same. Worthy was the example of a Nobleman, who being deaf, An old E. of K. yet for an example to draw others, would not be absent. 3. From the Law. Against which, such men sin. Certainly, Laws tending to Piety, are to be obeied. The Book of Common-prayer Was when this was penned. is established by Law; in it, holidays; on them, Ministers are commanded to Pray, red Scripture, catechize, and permitted to Preach; and People are enjoined to be present, and to hear. Therefore people causelessly absenting themselves( as you two out of self-will only) do unlawfully. Phl. How do you prove your second? Adol. I would not be misunderstood. I understand this of ordinary absenting themselves: not of absenting upon some extraordinary occasions. Phl. Well, well, prove that we sin( as to day) in so doing. Which you say you can. Adol. I will; and show, that in thus doing, you sin against 1. God. 2. The Church of God. 3. Your own Pastor. 4. The Minister whom you go to hear. 5. The Day. 6. Your common Neighbour. 7. Your Christian Brother. 8. Such who dwell where means are wanting. 9. yourselves. 10. Your Families. 11. The rules of Christianity. Plan. says he so, Brother Pluaros? We have need to look what we do; if he can prove what he affirms. Phl. Tush brother, he doth but vapour; these are but bubbles of wind, which will come to nothing. Plan. How ever, let us hear what he can say. Phl. Content. Adolus, prove that we sin against God in thus doing. Adol. By thus doing, you sin against God three ways. For 1. Whereas God by weak means, doth often his greatest works; you tie the Lord to such means, to such men and Ministers to save your souls. 2. You sin against God, despising such means and mercies he gives you. Every man should think his own wife best for him. Every man should prise Gods mercies bestowed upon himself. But you contemn his favours. Israels despising Manna, and the pleasant Land was a sin displeasing God. 3. You also sin, in not being thankful to him for his benefits. Such who have a mercy and know it not, or disdain it, or are not contented with it, will never be thankful for that mercy. Phl. How do we sin against the Church? Adol. You sin against the Church, the Common-wealth, and Laws of both. 1. Which enjoin people there to hear; where they enjoin the Minister of the Word to officiate. For should the Law leave people at their own discretion, to do as seemed them good, it would open a gap to many disorders, some affecting one Minister, some another, some the Glover, or Smith before all. Like some diseased stomachs, which desire things hurtful, and to be abhorred, before the most nourishing dainties. 2. And it would be to little or no purpose for the Church, and Common-wealth to enjoin Ministers to red, Preach, &c. if people also were not enjoined to( and obediently did) hear, and join with them. Phl. How do we sin against our own Ministers? Adol. Four manner of ways. 1. Contemning them, whom you are to 1. Honour, 1 Tim. 5. 17. 2. Obey, Heb. 13. 17. 2. Slandering of them, and that two ways. 1. In your Words; for meeting with your Acquaintance, you fall into communication. And they asking you, Why are you here? What doth you Minister to day? Then of necessity you must condemn, 1. yourselves, saying, We have itching ears, desirous of Novelties; we grow wanton through abundance of Preaching. But you love yourselves too much to say thus. 2. Or your Ministers, after this or the like sort They are good honest men, they do what they can, they give good counsel; But we had rather go ten miles to hear a Sermon from others, then over the threshold to hea them. 2. In your actions; which( should you be silent) do abundantly slander them. 3. Discouraging, disheartening, and so disabling them from the work of their functions. The work of the mind consisting in Meditation, is much disabled by discouragements and vexations. Many men or mean parts of art and nature, meeting with an encouraging people, have improved them: whereas many of excellent parts have suffered an eclipse by peoples waywardness. 4. Depriving them of much joy and fruit, they might otherwise have gained in their ministry. And of much thankfulness they might have given to God, for an encouraging profiting people. Phlu. You told us, that we sinned against the Ministers we go to hear, in thus leaving our own. How I pray? Adol. Four manner of ways. 1. In being an occasion of pride in them. For if St. Paul was so subject to this, that God sent the buffeting of Satan to prevent it, 2 Cor. 12. 7. why should we think that Ministers are now free from it. Even he to whom you are now going, knowing that Mr. Kalokaga●hos, and Mr. Pistos are very able men; and well approved of for life and doctrine; and seeing some of their people come to hear him, he hath a great temptation and provocation to be high-minded. 2. In occasioning enmity and emulation between him and them; so between these who are fellow Labourers, and do the same work. 3. In occasioning some or other maliciously to extenuate his gifts and parts, so much admired by you. For men of understanding seeing you to take so much pains causelessly, are ready, as to condemn your indiscretion, so to speak to the disparagement of him, upon this occasion by you offered; which otherwise they had not done. 4. In opening a gap to loose and lazy people of his Congregation, to gad whither they please. For, may not such conclude, Such and such men come from places where they have very good and able Preachers. We may therefore as well leave ours, as they theirs, and go whither we please. Therefore we will never more hear this man, although the charge of our souls is committed to him; since that which is lawful to others, is lawful to us. Phlu. How do we sin against the Day, being the Lords-day? Adol. Two manner of ways. 1. Because such dayes are dayes of Thanksgiving and rejoicing. What joy?( yea how is a mans joy and rejoicing calmed?) by tedious travail many miles? 2. Also hereby neglecting the duties of the day in private, if not public. And occasioning others by your example to neglect the same. Phlu. How do we sin against our common Neig●bour? Adol. Two manner of ways. 1. Making him to dislike the Ordinances, by your showing such dislike to them; and so more unfit to be wrought upon. He concluding, Since you( who presume to know what you do) will not hear your and his Preacher; why should he regard what he saith? 2. Making him to disesteem his Pastor. He reasoning from your example. So you are an occasion of his sin. Phlu. How do we sin against our Christian brethren, who do not go with us? Adol. Two manner of ways. 1. Taking from them some part( as much as you can) of that good opinion they have to such means God hath afforded them. For, some conceiving well, others showing a bad conceit( and they being well esteemed of) makes the others good opinion wavering and staggering. 2. Condemning them of ease, idleness, and sloth; preferring them before their eternal salvation. If you do well. Phlu. How do we sin against those who dwell in other places where means are not? Adol. Two ways also. 1. Causing them to neglect the hearing of many good Sermons, which conveniently they might have heard; they being dissuaded by your doings( most men being much lead by examples), They are ready to say, If it was worth our labour to hear Mr. Orthodox, Pistos, &c. their own Parishioners would keep at home, they Preaching; and not go abroad; yea far( as they do), to hear elsewhere. Therefore it is as good for us to stay at home, or loiter about, as to go thither, where we shall get no good. 2. Occasioning such to condemn good men, they not knowing for what; only from the carriage of some factious discontented people, who● not any thing will long please. Phul. Do we sin against ourselves too? Adol. Yes that you do, four manner of ways. 1. Bringing yourselves under a curse, when God doth not. Amos 8. 11. God threateneth it as a grievous judgement to make People wander for the Word. To be put to wander is a judgement; and to pull upon yourselves a across, when God sends none, makes you sin against yourselves. 2. Giving just occasion of suspicion that you are Pharisees, doing what you do for vain-glory to be seen of men. When you hear at home, you do but like others, and the common sort of people, and ordinary Christians: But your going far abroad, makes you to be eyed, talked of, and taken notice to be more forward then others. 3. Making yourselves guilty of the blood of many souls, which might have been saved, had not your disparaging the means of grace hindered the same. 4. showing you to be carnal, 1 Cor. 1. 2.& 3. 3, 4. Any one of those Preachers might have served well; yet, some being for one, some for another; the Apostle shows that they were faulty, that they were carnal. Your way is an old sin, with a new gloss over it. Phlu. Do we sin also against our Families? Hdol. Yes that you do, three ways. 1. In not going before them by good example. 2. In leaving them to their own ways, whom you should govern and direct. 3. In depriving them of the comfort( if not use) of the Means, leaving them to look to Children, which cannot be so well awed and ordered, as by their Parents. Phlu. And do we sin, against the rules of Christianity? Adol. Yes: these four, to name no more, Christianity requires. 1. All things to be don decently and in order, 1 Cor. 14. 40. Your carriage opens a door to confusion and disorder. 2. All things to be done in Charity, 1 Cor. 16. 14. What greater sin against Charity, then to occasion division between Pastor and People; People and People? 3. Christianity enjoins people to think Paul and Apolles both, to be only Ministers,( and no more) by whom men believe, to be but planters and waterers, and to think that the increase is only of God, 1 Cor. 3. 5, 6, 7, 8. Who gives often the greatest blessings to the weakest means, that himself may have the greater glory. 4. And commands us▪ Not to have the faith of Christ with respect of persons, Jam. 2. 1. Plan. How now, Neighbour? I think he hath nonplussed you. I am sure he hath puzzled me so, that I shall think of another course, and turn over a new leaf. Phlu. Silly man, wilt thou be moved from thy opinion with words? I tell thee, it is not Words, Reasons, Scriptures, any thing, shall stir me from the way wherein I resolve to walk. Plan. You say true, I am silly a and the more simplo I was in being so much lead by you into ways so sinful and offensive. But although I have walked in the council of the ungodly, and stood in the way of sinners; yet I hope I shall not sit in the seat of the scornful. For since your resolution is, as you say, farewell once my familiar Phluaros; and Ile go along with you now friend Adolus, whom I see to be plain, honest, and to seek my good. Phlu. He seek thy good, who goeth about to quench thy zeal! Adol. I cool no mans zeal; but stir up all to be zealous for God, and in the ways of godliness. I love a good fire, provided it be in the Chimney, not in the house-top. I like and cherish a good mettled horse, but am careful to have him well man'd and managed. And I much respect and encourage a Christian furnished with zeal according to knowledge, and accompanied with charity and discretion. Phlu. Ile have no more to do with you Planaetes, if you will join with Adolus; for I am sure that he and I shall never well agree together. Plan. Nor I with you any more, of whom I have learned much evil and no good. For, friend Adolus, it is he who drew me into these exorbitant ways, To forsake our Preacher, to go sometimes to this, sometimes to that man; and after to speak evil of, and scorn them all; to censure and condemn the most. For presently after the Sermon, he would be finding fault with the Sermon; or, with the Government; or, with some body or other. As if Religion consisted in blaming others, amending none, much less ourselves. And hence it is, that he and I have been so scandalous to the Gospel. But I hope, with Gods help, and your good furtherance, to be a new man. Adol. If you will be ruled by me, Neighbour Planaetes, then love your Minister, as one sent of God, to do you good; for if you dislike him, you will never profit by his Preaching. Plan. But you know he Preacheth but once a day. Adol. For my part I love, and like best such Ministers who Preach twice. And every Lords day I hear two Sermons, one at home, the other abroad. Do not therefore think that I justify any mans negligence. Yet, Neighbour Planaetes, take notice of these two things. 1. That you never condemn any man without sufficient warrant. And what warrant have you to condemn Mr. Orthodox for but once Preaching? For in what place of Scripture is a Minister commanded to Preach twice every Lords day? 2. That our Mr. Orthodox his one Sermon, shows him to be more diligent, then the twice Preaching of some men do them. His once is learned, yet plain, honest, conscientious, and edifying. Whereas some who presume to Preach twice, speak very much, yet very little. I know that Mr. Kalokagathos, Mr. Pistos, and many more godly Ministers about us, preach twice daily, soundly and substantially, blessed be God for it. But there are too many pr●suming to do so without either abilities, or pains taking, who speak much to little purpose. Was it not better that these would imitate Mr. Orthodox, and so labour more in the Word and Doctrine, rather then to vent such crude and indigested matter as some do? One of Mr. Orthodox his contemned Sermons, hath more sound edifying Divinity in it, than twenty of such. Plan. Well then, I will hear him when he Preacheth; and when he doth not Preach, I will go with you to some Neighbouring Church. Adol. But, Neighbour Planaetes, if you will join in friendship with Adolus I tell you plainly, You must amend your life, else I will have nothing to do with you. You must be a doer as well as an hearer of Gods Word. You must show your faith by its fruits. Live harmelesly and inoffensively at home and abroad. Order and educate your family better, teaching them to know and serve God. You must follow your calling religiously diligently, faithfully, charitably, and lawfully. You must leave your contentious wranglings, and rash censurings, and live at peace. You must live always as in Gods presence; and evidence that you have Gods Spirit by the fruits thereof in your life, as love, joy, peace, long suffering, gentleness, goodness, faith, meekness, and temperance, Gal. 5. 22, 23. showing that you have that wisdom which is from above by being pure, peaceable, gentle, easy to be entreated, full of mercy, and good fruits, without partiality, without hypocrisy, Jam. 3. 17. Plan. God assisting, I will be your friend, and follow you in all things. Adol. I shall gadly do you or any man good; that so I may bring glory to God. FINIS. A DEFENCE OF Psalm-Singing DIALOGUE-WISE. IN WHICH The supposed Speakers are HODAEGOS a Guide. AUTHADAES a proud Caviller. PLANAES one misled, yet conscientious. By JOSEPH BENTHAM, Once again Rector of the Church of Broughton in Northamptonshire. LONDON: Printed by E. C. for William Tompson Bookseller at harbour in Leicestershire. 1661. To the Reader. Christian Reader, IN these distracted times, people too much run upon Negatives; No Baptism, No Lords Supper, No ministry, No Set Forms of Prayer, No observing of dayes, No Churches, No Repentance, No sorrow for sin, No singing of Psalms, with too many other such like; which all are against God, namely, his Messengers, his Ordinances, his Houses, and his Service. And whereas Religion consists not in Nots and Noes, Luke 18. 11. For a man may be no Drunkard, no Adulterer, no Usurer; He may not Steal, nor Kill, not Swear; yet be far from Sanctification and Salvation: yet many now think it sufficient, Not to hear Serm●ns from Ordained Ministers, Not to have their children Baptized, Not to come to the Lords Table, Not to sing Psalms, &c. A duty as the rest, not only lawful, and lau●able; but also very necessary, pious, and profitable: much tending to Instruction, and Edification; to Comfort and Consolation of good men. Of late years, having had reasoning with some Cavilling Contemners of this so solacing and soul-ravishing a Duty, although to little purpose in regard of them; yet by that discourse with them, I saw their Grounds( such as they are; the weakness whereof, as of some others, I here discover, to settle others in the I ruth, that they may not be turned unto the vain and ungodly errors of such people. Thus I am, and rest, thy true Christian Friend, Joseph Bentham, A DEFENCE OF Psalm-singing DIALOGUE-WISE. IN WHICH The supposed Speakers are HODAEGOS a Guide. AUTHADAES a proud Caviller. PLANAES one misled, yet conscientious. hood. WEll met Neighbours, Authadaes and Planaes; you two continue still your old and intimate acquaintance. Auth. Why should we not, Mr. Hodaegos? we being of the same mind and Church. There being few of us, we have the more need to company together, and communicate to the edifying of one another. hood. I condemn not, but commend you, for your loving society; and for endeavouring to edify each other; provided you do, as you say; stirring up one another to Repentance, newness of life, Sanctification. And that you do not harden each other in ways not warrantable by the Word, which are contrary to Christianity. Auth. Oh Sir: you legal Teachers have too long enslaved us to duties, as Praying, Hearing, Repenting, and I know not what; but, now we know our Liberty, we will take it. hood. Friend, do not say, that we enslave you, persuading you to do what the Scripture enjoins; for we, persuading you to Scripture-duties, persuade you but to serve God; which I am sure is no slavery, but perfect freedom. Auth. You say, every thing you are pleased to press on us, is a Scripture-duty; as the last time we met, you would have me believe, that Singing of Psalms was a Scripture-duty; but I am so far from thinking it to be so, that I cannot endure the same, although I was formerly much delighted with it. hood. Here is a Bible, Can you red? Auth. You need not mock Sir, you know I cannot red one word, nor do I know one letter of a book. hood. And hence it is, that you are so conceited, so censorious, and so unchristian, as to abuse those who wish you well, as you did me after our last conference, reporting me to say, what I did not; and other things otherwise then I did. Auth. Did I so? If I did, the weakness of my memory was the cause. Let us therefore, if you please, reason again of the same subject. hood. Rather the abundance of your Malice, and plenty of your Pride. Did you scruple this, or any other thing, so as to desire to confer with me to be satisfied; you( as any other, although never so mean) should find me as willing as you could wish? But since, I know, it is only out of a cavilling disposition, and that you may go tattling about, that you have nonplus'd Mr. Hodaegos, so that he had nothing to say; I tell you true, I will not so far honour any such self-conceited Caviller, as to confer with him. But as for you, Neighbour Planaes, you having more knowledge, and being a man, as I conceive, who make conscience of your ways, if you will propound any scruples which this Caviller, or any other, have troubled you withall, concerning Singing of Psalms, I am ready to satisfy you, and shall think my time and pains very well spent in so doing. Plan. Truly, Mr. Hodaegos, I was formerly delighted with Singing of Psalms, and did daily in my house sing with my Family; but my Neighbour Authades, and others, have drawn me much to dislike, and wholly to neglect, the same. hood. And why do you dislike and neglect singing of Psalms, which you formerly used? Auth. Why should he not? hood. I speak not to you: Civility, had you any good manners, would teach you, to let your Neighbour answer for himself. Plan. Sir, I will answer as Authadaes hath done. Why should I not? hood. Truly, Friend, your answer and his, show the sad condition of those who dote upon such Teachers and Leaders. I would know the grounds of your forsaking the true way, and you answer, Why should you not? To which I will answer, Because you ought not. And you ought not, because it is a Scripture-du●y. Auth. Hark, Neighbour, hark. He is up again with his duties. Since you can red the Scriptures, press him to show it from Scripture, and see that he quotes right. Could I but red, I'd handle him soundly, without mittens, I warrant you. Plan. Sir, What warrant from Scripture have you for Singing of Psalms? hood. Abundance from Scripture, which for method and memory sake, I will draw into four heads, and show that this duty is grounded on Scripture. 1. From precepts of the holy Ghost to sing. 2. From the practise of holy men singing. 3. From the benefits arising from the duty of singing. 4. From Scripture-directions how to sing. Plan. What are your Scriptures which command this duty( as you call it) of singing of Psalms. hood. Psal. 30. 4. Sing unto the Lord, O ye Saints of his. Psal. 33. 2, 3. Sing unto him with the Psal●e●y. Sing unto him a new song. Psal. 47. 6. Sing pra●s●● to God, sing praises: sing praises to our King. Psal. 68. 4. Sing unto God, sing praises to his name. ver. 32. Sing unto God, ye Kingdoms of the earth. O sing praises unto the Lord. Psal. 95. 1. O come let us sing unto the Lord. Isa. 42. 10. Sing unto the Lord a new Song. Jer. 20. 13. Sing unto the Lord. Auth. Neighbour, How can you have so much patience? Are not all his places name, in the old Testament? hood. 1. A man had need to have no small measure of Patience, who deals with such men as you are; who cannot distinguish between that part of the old Testament which concerns the Jewish cerremonies their particular polity, and that part which contains the perpetual rule of Gods will, and necessary truths for Christians to knew. Hence it is, that some of you deny one, some another, some a●l the Commandements of God. 2. You say, The places alleged are in the Old Testament. They are so, but no whit the less Authentical; for the same God who spake in the one, speaks in the other. Both are Gods Word. Christ and his Apostles use the Authority of the Old Testament. Our Saviour, Mat. 22. 32. allegeth a place from Exod. 3. 6. In Mat. 11 5. he allegeth Scripture from Isa. 35. 6.& 61. 1. In Luke 4. 17, 18. He preacheth upon Isa, 61. 1. And Joh. 5. 39. He commands to search the Scriptures, which then were only the Old Testament. St. Peter allegeth the Prophets to Cornelius, Act. 10. 43. And St. Paul affirms all Scripture to be of God, and profitable, 2 Tim. 3. 16. 3. The writings of the Prophets, differ not from the writings of the Apostles in regard of the Doctrine. For the same Doctrine of Faith, and Doctrine of M●nners is taught in them: But in regard of the time. So that the Prophets prophesy of Christ to come: the Apostles show he is come. The Old Testament is the foundation of the New: The New is the accompl●shment of the Old. The Prophets doctrine is as the seedtime; the Apostles as the harvest. What is obscurely shadowed in the Prophets, is clearly unfolded in the Apostles. So that by adding the New Testament, the Word of God is not more perfect; but, more plain: for the Old was perfect, and sufficient in regard of the sense, although not in regard of the words. 4. And whereas you tell him. The places are in the Old Testament; I moreover tell him, That had not you interrupted me, I had before this time shewed him Precepts in the New Testament. Plan. I pray, Sir, let me hear them. hood. Eph. 5. 19. Speaks to yourselves with Psalms, and hymns, and spiritual Songs; singing and making melody in your hearts to the Lord. Col. 3. 16. Teaching and admonishing one another in Ps●lms, hymns, and spiritual Songs, singing with grace in your hearts to the Lord. James 5. 13. Is any merry, let him sing Psalms? Auth. Do you not mark, Neighbour, he is up with his Songs too. What shall we have next? hood. Although you take liberty to scoff at me, yet be more careful, you scoff not at God. I use the very words of the holy Ghost, who names Psalms, Hymns, and spiritual Songs. But it is lamentable to see what great boldness there is when Ignorance guides, and Pride rules men. And since you make yourself many with my mentioning of Songs from Scripture; know for your learning, that in Gods Word Songs are put, 1. Sometimes for the matter of the Song. I am( saith Job) their song; i.e. The matter of such mens Songs, Job 30. 8, 9. The Lord was Davids Song, Psal. 118. 14. And Gods Statutes were his Songs, Psal. 119. 54. 2. Sometimes for singing that which was made a song. Prov. 25. 20. Singeth songs to an heavy heart. Isa. 24. 9. Not drink wine with a song. Know further, that Scripture makes mention of four sorts of Songs. 1. Ungodly Songs. Job 30. 9. I am their song. psal. 69. 12. I am the song of the drunk●rds. Lam. 3. 14. I was their song. V. 63. I am their music. 2. Mystical Songs. Rev. 14. 3. They sung as it were a new song, &c. 3. Spiritual Songs. Eph. 5 19. So called, 1. Because such were sung by the motion of the Spirit, 1 Cor 14. 15, 26. 2. And because they were sung with a spiritual mind and affections to the Lord. 4. Divine, as that of Moses, De●o●ah, Hannah, and such other. Take notice moreover, that the Scripture mentioneth. 1. New Songs. Psal. 144. 9. I will sing a new song to thee, O Lor●. Rev. 5. 9. They sung a new song. Such which were for singular and excellent use; and such which were renewed upon new and several occasions, Psal. 98. 1. 2. Songs of the Lord, 2 Chr. 29. 27. such which were of Gods appointment for that service. 3. Songs of the Temple, i.e. sung in the Temple, at their worship there, Amos 8. 3. 4. Songs of the Sabbath. Psal. 92. 1. A song for the Sabbath, i.e. appointed for the Sabbath, or, the day of holy rest, to be solemnly sung in the holy Assemblies upon that day. Should I tell you, that the Chalde Paraphrast saith, It was an hymn or Song which the first man Adam said for the Sabbath; or, what some writers say: you would but scoff, as your manner is. Only let me wish you to take notice that there are good and godly Songs mentioned in Scripture. Plan. Truly Neighbour, you are too much overseen. Auth. A good Horse may sometimes stumble. But do you hear, Neighbour; hold him to his place in the Eph●sians. And let him clear three things if he can. 1. The Apostle in that place would have us be filled with the spirit. How dares he, and his fellowes then reprove me, and such as I am, for doing things by the Spirit? 2. The Apostle mentions Psalms, hymns, and spiritual Songs. He and his companions are only for Psalms. 3. The Apostle enjoins us to speak to ourselves; to make melody in our hearts; what is this to their shouting and clamorous noise which they make, many of them together? hood. But he is an ill horse who so stumbleth, as to spurn his Master. And he is no good man, who will scoff at God in his Word. As for those three Objections: They show the Cavillers simplicity; and the misery of those men who follow such guides. Consider, Neighbour Planaes, that those words show the matter, manner, and end of music to good men. 1. His first Objection from being filled with the Spirit, is silly and slanderous. 1. For we with the Apostle dissuade men from the inordinate desire of Earthly things; from fullness of Wine, being drunkenness. To be filled with Wine, and to be drunk, being all one, Act. 2. 13, 15. 2. We also persuade men to be filled with the Spirit; i.e. the gifts and graces of the Spirit, as love, joy, peace, &c. Gal. 5. 22, 23. And with spiritual thoughts and meditations of divine joy, faith, zeal, &c. well knowing, that if any have not the Spirit of Christ, he is none of Christs, Rom. 8. 9. But this we also affirm, That men who live in Lying, Swearing, railing, Strife, Sedition, Heresies, show that they want the Spirit, and walk after the flesh, Gal. 5. 20, 24. And that such men as this Authadaes are not to presume to preach to the people, because they say, They are enabled by the Spirit. For Gods way of calling men to this office is Ordinary, which they have not; or, Extraordinary, which they also want; because when God ever called men Extraordinarily, he furnished them with extraordinary gifts, to warrant their extraordinary calling; which gifts such men have not, therefore no such calling. 2. His second Cavil, at the words Psalms, hymns, and spiritual Songs, shows his simplicity; For if we should sinfully omit singing of Hymns, and spiritual Songs, this did not at all justify his speaking against singing of Psalms. The words are clear for our purpose, although there is some difference amongst Expositors concerning the several words. For 1. Some do understand by, 1. Psalms, all the Psalms of David. 2. hymns, the songs of Moses, Deborah; and other such recorded in Scripture. 3. Songs, such as are composed by the faithful themselves, concerning the benefits of God. 2. Some do understand by, 1. Psalms, such of the Psalms of David, by which we are taught what we should do, what we should avoid. Such which stir up to well doing, and an holy life, as Psal. 1. 37, &c. 2. hymns, such which speak of the praise of God, as of his Power, Majesty, &c. as Psal. 107. 111, 114 &c. 3. Spiritual Songs, such which are of the eternal joy, and whereby we admire the works and benefits of God, as Psal. 8. 20, &c. 3. Some do understand by, 1. Psalms, all such which comprehend Prayers, Deprecations, Consolations. 2. hymns, such which more pr●perly tend to the leading of men to God. 3. Spiritual Songs, such which are composed more artificially then other. Affirming, that Mizmor( which hath the signification of Pruning, or cutting off superfluous twigs) sign●fieth a Song accurately and artificially written, being derived of Zamar, which signifieth to Prune: whereas Shir notes out one, not so artificially penned. 4. Mr. Pasor in his Lexicon saith, that 1. A Song is a general word, and doth signify singing, which the voice of man doth tunably sing. 2. A Psalm doth signify the singing with Instruments. 3. An hymn doth signify a Song whereby the praises of God are rehearsed. 5. Mr. Leigh in his Critica Sacra, saith, 1. Psalms contain Exhortations to manners, or holy life. 2. hymns contain praises to God, in commemoration of his benefits. 3. Songs contain doctrine of the chief good, of mans et●rnal happiness. The same Author in the same place saith, 1. A Psalm is a Ditty to be played upon an Instrument. 2. An hymn is a Song to be uttered with the voice only. 3. An Ode or Song, is a Ditty fitted for either way. 6. But if we well observe, we shall find in the book of Psalms, some of the Psalms called by the name of, 1. A Song, as Psal. 45. of Loves, Psal. 46. upon Alamoth. 2. A Song of degrees, as Psal. 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134. 3. A Psalm and Song, as Psal. 30. 4. A Song and Psalm, as Psal. 48. 5. A Psalm or Song, as Psal. 67, 68, 76, 87, 92. 6. A Song or Psalm, as Psal. 66, 88, 108. Of which I will not say, as some Learned men do, that 1. The Voice went before the Instrument, when it is called, A Song and Psalm, as Psal. 48. 2. The Voice went after the Instrument, when it is called, A Psalm and Song, as Psal. 30. But this I say, That as we red of Petition, Supplication, Imprecation, and Deprecation; yet all are comprehended in the word, Prayer. So although there be mention made of Psalms, hymns, and spiritual Songs; yet since one and the same is called, A Psalm or Song; A Song and Psalm, there is not such difference betwixt them( so far as I can find) but that in singing Davids Psalms, we sing Psalms, hymns, and spiritual Songs, and so according to that Scripture James 5. 3. We being merry sing Psalms. 3. The third Objection is a mere Cavil. 1. We are to speak to ourselves. What then? Not that others may hear us? False. For we are to speak to ourselves, i. e. to our instruction, namely, amongst ourselves. Therefore not only inwardly in ourselves, but to the edification of others, of one another. And so not only to others, but also to their edification. For in singing we must admonish and sing with Grace, Col. 3. 16. 2. We are to make melody in our heart. What then? Therefore not with our voice? I wonder at such Collections; much more at such Expressions, what with shoutings? with clamorous noise? For the Apostle enjoining us to sing with the heart, shows with what affection we are to sing. Not only with the mouth or voice, but with heart and devotion also. 3. As for making a noise in singing. It must of necessity accompany the same. The Jews did often, and were to join sound of music with their singing, Psal. 105. 3, 4, 5. Psaltery and harp, Psal. 108. 2. Timbrel and harp, Psal. 98. 5. We are to praise God in the Congregation of the Saints by singing, Psal. 149. 1. To have Gods praises in our mouths, Psal. 149. 6. To sing with our glory, or our tongue, Psal. 108. 1. To sing aloud unto God, and to make a joyful noise, Psal. 81. 1. With the voice of a Psalm, Psal. 98. 5. And to make a joyful noise with Psalms, Psal. 95. 2. The Voice is therefore called, the daughter of music, Eccl. 12. 4. 4. And it passeth my understanding to know, how a man should sing without noise. Asma in Greek, Of {αβγδ} or {αβγδ}. signifieth, a Song pronounced with the mouth: And Mizmor in Hebrew, comes of Zamar, signifying, to {αβγδ} proprie dicitur de cantu oris {αβγδ} Psallere, de cantu fidium. Leigh Sac. Crit. publish by singing, properly by Instruments; from whence comes Zimrah, signifying, a verse, a song, and psalmodical Instruments. Hymnos( in Greek) an Hymn, comes of Hymne●; I speak or sing an Hymn; I speak laud and praise. And the word Ranan, signifieth, to exclaim, to cry out, to shrill out; for sorrow, Lam 2. 19. and for joy, Psal. 81. 2. Rinna, signifieth, a Song, and crying out, Psal. 17. 1. And Peacocks are called in Hebrew Renanim, Job 39. 13. for their loud crying. {αβγδ}, signifieth, I sing, I play on an Instrument; for {αβγδ} is properly spoken of the sound of strings, so to strike on them. Auth. You love to hear yourself talk. What do you tell us of Harps, and Peacocks, and words we understand not? hood. Your fond Objections enforce me to speak as I have done; and by those words to show you that singing implies sound and noise. Plan. I pray let us hear what examples you have for singing of Psalms? hood. David is called, the sweet Psalmist of Israel, 2 Sam. 23. 1. There were chief of the Singers; and Songs of praise and thanksgiving unto God, Neh. 12. 46. I will sing and give praise, saith David, Psal. 108. 1, 3. I will sing of thy Power, yea I will sing aloud of thy mercy, Psal. 59. 16. I will sing and give praise, Psal. 57. 7. Auth. See, Neighbour, he is in the old Testament again. hood. Yes, and will be. I had thought you had been satisfied before concerning that. But, I see, Self-love makes men obstinate. Plan. I pray Sir, come to the new Testament, and show examples there, if you can. hood. Yes, I can, clear and convincing, Act. 16. 25. Paul and Silas, sang Praises to God. Plan. Were they Psalms? hood. Yes, that they were. The book of Psalms is called in Hebrew, Sepher Tehillim, A book of Praises; of Halal, to Praise. But to prevent all further cavilling, I will instance in the example of Christ, and his Apostles, singing an hymn, which was one or more of David's Psalms, wherewith they ended the Paschal Supper, as the Jews writ. P●ulus Burgensis affirms that it was a tradition of the Jews, that when the Pasch●l Lamb was eaten, they did sing, beginning at the 113 Psalm to the 119 exclusively; and this was the hymn which Christ did sing with his disciples. And D●. Lightfoot Harm. in new Test. pag. 65. saith, the hymn that they sang, was Psal. 115. 116, 117, and 118. being the latter part of the great Hallel,( as they called it.) Which was constantly sung at the Passeover, and the other great Solemnities; and that with this latter part, was this Sol●mni●y concluded, it being the practise of the Church to sing it, and that no new one made for this purpose i● once or any where specified. Auth. Ha, ha, ha; ha, ha, ha; what doth he tell us of Paul burgess, and Dr. Lightfoot? hood. Friend, I tell you of Christ, singing a Psalm, and of writers showing the custom of the Jews, singing at their Passeover; to which our Saviour conforms, singing, as the Jews called it, the great hallelujah, or part of it. And although you scoff at Writers, yet I I will tell you the practise of the Church from them. Pliny( as Tertullian reports) who wrote to Trajan the Emperour saith, That by long enquiry he found nothing in the practise of the Christians, but this, that they met together in the night to sing Psalms to Jesus Christ and to God. And St. Augustine writing of himself saith, That L. H. Preface to the Psal. having forsaken the errors of the Manichees, and embraced Christianity, coming into the Christian Assemblies, and hearing Psalms sung by the Christians, he could not abstain from weeping, and could not but aclowledge the great benefit of this institution. Must●lus relates of himself, That when he was at Pr●f. in Psal. Augusta, at the imperial diet, 1548. and lived, as he saith, in the midst of a strange people, that there was nothing did so much affect his soul, and raise up his drooping spirits, and more frequently wring tears from his eyes in gr●at abundance, then the peoples singing of Psalms in the Church, whereby they with heart and tongue praised God. Bas●l in his Pref●ce to the Psalms is very full in {αβγδ}, &c. expressing the excellency of the Psalms, saying, That whereas all the sacred volumes were written by the instinc● of the Holy Spirit, and are profitable as a sovereign medicine of the soul; yet— insomuch that by them, the old ulcers of the soul are healed, they that err are reduced into the right way.— Yea, finally, those evil passions, and affections of the mind( which in many respects do tyramnize over the souls of men in this life) are wholly taken away, and that with a certain pleasure and delightful way of leading the mind, for the Spirit of God knowing that mankind is prove to pleasure, and averse from virtue in respect of the labour that attends it, invites us, desirous to go in the right way, by his holy precepts, expressed in Musical Numbers and measures; that we being alured with the pleasure of our ears, might easily admit and receive the solid profit of the Word.— As a wise physician being to give bitter potions to children, to prevent thier nauseating the same, anoints the same with hony; so the pleasures are offered to us being children( not in age, but in manners) in appearance to delight us, but indeed to instruct our souls in the truth. And he adds, That none ever was so troubled in mind, but so soon as he sings Psalms he is pacified, and removes sorrow out of his heart; for— And produces a most intimate union, and conjunction of the people in one choir, in one spirit— It puts to flight the Devils, it brings the guard of Angels, it is the rest from the labours of the day, the security of nights, the protection of Infants, the guard of young men, the instruction of the old men, the ornament of women; in the Wilderness it is a pleasant inn, it shows to beginners the first principles, to proficients an increase, to the feeble it gives help; furthermore, it graces and adorns public Solemnities or Festivals; and shows that sorrow which is of God, and extracts tears out of the stony heart. Answerable St. Augustine speaking much in commending Conf. bo. 10. c. 33. the book of Psalms, and showing their excellency, he saith, When I remember my tears which I shed at the singing of the Church, in the beginning of my Conversion; and how I am now moved, not with the singing, but the things which are sung, when they are sung with a clear voice, and a beseeming tune: I cannot but again aclowledge the great benefit of this Ordinance. Learned and laborious Mr. Hooker shows, That the Eccl. Pol. b 5. par. 39. custom of finging Psalms, was in the Church in Ignatius dayes, who suffered under. Trajan, — And that it is a thing which Basil was persuaded did both strengthen the Meditation of those holy words which were uttered in that sort, and serve also to make attentive, and raise up the hearts of men; a thing whereunto of old, good people did resort, with hope and thirst that thereby especially their souls might be edified; a thing which filleth the mind with comfort and heavenly delight, stirreth up flagrant desires, and affections correspondent unto that which the words contain, allayeth all kind of base and earthly cogitations, banish●th and driveth away those evil secret suggestions, which our inv●sible enemy is always apt to minister; watereth the heart, to the end it may fructify; maketh the virtuous in trouble, full of magnanimity and courage; serveth as a most approved remedy against all doleful and heavy accidents which befall men in this present life, &c. And let me tell you that an honourable Author affirmeth, L. H. Preface to the Psal. That one Hippolytus speaking of the end of the World, saith, That in the dayes of Antichrist, singing of Psalms shall cease. Plan. You told us, I think, of benefits belonging to such who sing Psalms, did you not? hood. I did, and will name some. I. This pleaseth the Lord better then Sacrifice, Psal. 69. 30, 31. II. It is a good thing to sing praises to God, Psal. 92. 1, 2. 1. It was so good a duty that some were employed in that work day and night, 1 Chr. 9. 33. 2. It is good to us in this time of the Gospel, and that in Prosperity and Adversity. Singing is useful when we are merry, to turn the course of our affections, into a Religious Channel, and to beget spiritual mirth. In mourning, directing our sadness. Paul and Silas therefore sang in Prison. 1. It is good in Prosperity, leading us to true delight, and the rejoicing of Gods people; and being a means to procure to ourselves a sanctified use of prosperity, Jam. 5. 13. 1. We being thereby more stirred to thankfulness for the same. 2. We being more fervent in Prayer, and praises. 3. And thereby more affencted with holy duties. 2. It is good in Adversity. This being a sovereign salue against heaviness of heart. Psal. 57. 4. My soul is among lions. Ver. 7. I will sing and give praise. Act. 16. 25. The Apostle in the inward Prison, loaded with stripes, did sing praises to God. Singing therefore stirs up mens spirits, and breeds cheerfulness in holy duties. 1. Singing of Psalms is most proper to such who are merry, Jam. 5. 13. 2. Yet it befits also a sorrowful condition. 1. For the bearing of present Afflictions, Act. 16. 25. 2. For the remembrance of sins past, as we see in the Penitential Psalms, and Psalm 102. III. Joy is a fruit of the Spirit within, Gal. 5. 22. Which is expressed no way better, then by singing of Psalms to God. Luke 1. 46, 47. Ephes. 5. 19. Which places show, That spiritual joy, is one spiritual fruit of being filled with the Spirit: and that one pious expression of the same joy, is singing of Psalms. IV. Singing of Psalms to God, corresponds for matter, although not in measure, with the Saints constant practise in heaven, which is, to sing hallelujah to the great God. V. It differenceth betwixt the Songs of the Godly and the Wicked. Theirs being wanton, these of the godly spiritual. St. Chrysostome on Psal. 42. saith, Our nature is so delighted with music, that sucking-children, if they weep and are troubled, by that means are brought to rest; Nurses who carry them in their arms going about,& singing certain childish songs, do bring them to sleep. Travellers do ease their journeys with pleasant Songs. Husbandmen doing their business often sing. Mariners enforcing the oars, do so. Women spinning often alone, often sing together. Thus Women, Mariners, Travellers, and Husbandmen do; willing to ease their labour with singing, which is incurred by their work.— Therefore because this kind of delight is so agreeable to our souls, lest the Devil by bringing in lascivious and whorish Ballads, might overturn all; the Lord hath opposed Psalms, that from thence delight and profit may be obtained. For from those external Songs, loss, destruction, and many evils are brought in. But from these spiritual Psalms, much gain, much profit, evidence, sanctification,— and the holy Ghost doth flee speedily into the soul of the singer. And as where there is mire, thither the Swine run; where there are spices, and perfumes, there the Bees inhabit: so where there are wanton Songs, thither the the Devils are gathered; but where there are Spiritual, thither the grace of God doth hasten, and sanctify the mouth and soul. These things I say, not that you should only commend, but that you should teach your Sons, and Wives to sing such Songs; not only in spinning and at other works, but chiefly at the Table. For since the Devil doth most of all lye in wait at Banquets, therefore it behoveth before, and at the table, to fortify a mans self by the help of Psalms, and rising from Feasting to sing Sacred H●mns to God, with Wife and children— As they who bring in Jesters, D●ncers, and Harlots into Feasts, invite thither the Devil, and fill their houses with innumerable conflict●: So they who call in David with his harp, by him do take in Christ; and where Christ is, there no Devil dare enter. VI. The book of Psa●ms( so called by the Greek Interpreters, because they were Songs to which was joined the harmony of Instruments) are called by the Hebrews Praises, and were to be sung in the Temple, at the hours of sacrifices, as well Quotidian as Solemn. In which Psalms, I. God speaks, 1. To his Church by Instructions, Exhortations, Corrections, Consolations, Promises, and Prop●esies. 2. To his enemies by Threats, Reprofs, and reclaiming them from their rage. II. Or the Church speaks to God, or to the faithful. 1. To God in Confessions, Complaints, Promises, Praye●s, and Thanksgivings. 2. To the faithful in Instructions, Exhortations, Corrections, and reprehensions. And all this, 1. To instruct the faithful in the way of life: which is to glorify God with an heart ravished with joy. 2. To keep the soul in a lively and spiritual exercise, and application of the Doctrine of Piety, in the fruition of Gods grace: and in the comforts of the holy Ghost. 3. And to cause it to feel the joys of the age to come; and to taste the happiness of it, by certain heavenly motions, to which the soul is driven, and drawn by the use of Psalms, practised in fervour of spirit, and purity of mind, as by a very strong and divine engine. Auth. You think you have spoken Clerk-like. As if the reading of the Psalms, may not do as much good, as your singing. hood. Whether I have spoken Clerk-like, or you Clown-like, let our Neighbour judge. I love to speak Christian-like, and according to Scripture, which warrants what I have said. Plan. But, good Sir, hath singing of Psalms, any use, more or above reading, or common pronunciation? hood. Certainly yes; for 1. Singing brings a certain sweet delight to pious ears, Psal. 104. 33, 34. 2. It occasions a more distinct and fixed Meditation, P●al. 104. 34. 3. It hath a more copious and ample profession of Piety, Col. 3. 16. Teaching and admonishing. 4. And it hath a greater communion of mutual edification, when it is with others, Eph. 5. 19. Auth. Neighbour, hear all he can say; urge him to show the directions given by the holy Ghost, to be observed in singing. hood. A little urging may cause fire to ascend; or, one willing to be doing. Plan. I pray Sir, let me hear what rules the Scripture doth prescribe to be observed in singing. H●d. With heart and good will. We are to sing, 1. To the Lord, Eph. 5. 19. Col. 3. 16. Namely not to please men, but as in the presence of God. So to the honour, praise, and glory of God; not for vain glory. That as of him, and through him, and for him, are all things; so to him may be glory for ever, Rom. 11. 36. 2. With grace, Col. 3. 16. Namely, 1. By the grace of the Spirit; without which we cannot sing to the Lord. 2. So sing, as to praise God, for his benefits in singing, 1 Cor. 14. 15, 16. 3. So as to evidence the truth of grace in our souls. And to stir up, exercise, and increase Gods graces in ourselves and others. 3. With the heart, Col. 3. 16. namely our hearts consenting, to avo●d hypocrisy. So that our singing must not be an outward sound of the mouth, but with the ●ffection of the heart; it being rightly affencted with what we sing. 4. We must sing with the Spirit, Col. 3. 16. Eph. 5. 19. Spiritual songs. 1 Cor. 14. 15. With the spirit: to stir up spiritual joy. 5. And with understanding, 1 Cor. 14. 15. So that our and others understandings may be instructed, and edified. Thus, Neighbour, you see, that for singing of Psalms we have precept and practise in Scripture to warrant and persuade unto it. We have profitable inducements to 'allure, and rules prescribed for singing, to direct us in this so Sacred Duty. Methinks therefore men should much blame themselves, once to scruple or question a duty so much mentioned in the Word, and so lo●g continued in the Church of God; and by the best and holiest Divines and others, Preachers and Professors, in private and public. Au●h. Neighbour Planaes, you have heard him. Now let me show what I can, against singing of Psalms. hood. Away, away, fond fellow, hear what thou canst say against singing of Psalms; as much to say, as, what thou ca●st say against Scripture! Plan. Yet, good S●r, hear him. hood. Friend, it is dangerous questioning such clear truths, and duties tending so much to the furtherance of Piety and Devotion. Some men question the Sacraments, until they omit those Sacred signs t● present, seals to confirm, and means to convey Christ and his benefits. Some men question so much about Prayer, whether thus or so, whether without the Spirit, until they pray not at all. Some men question whether they should hear men ordained, or with such company, and in the end hear none at all. Eve would be questioning Gods truth, until she smarted for the same, Gen. 3. For my part, I wonder that men who red or hear the scriptures, cannot see the lawfulness of singing of Psalms. A duty so clear, that godly Divines give directions how to Sing aright, taking it for granted that none can question the thing itself. Auth. I do more then question it, for I condemn it as unlawful. And I callenge you to dispute with you. And, Neighbour, I warrant you, I'll nonplus and confute him. hood. Thou dispute, who know'st not one letter in a book? Dost thou know what it is to dispute? I am sure thou dost not. Yet thou wilt confute me and Scripture too, in thy conceit, rather then part with thine errors. Thy name is Self-conceit; Nonsense will be thy weapons, and Obstinacy thy strength. Plan. Yet let me entreat so much favour of you, as to hear what he can say. hood. For your satisfaction I am content. Plan. Neighbour Authadaes, speak your mind, show your grounds against singing of Psalms. Do not ramble about, but observe this order, If you have any Scriptures against singing, allege them; then if you have any reasons, show the same. Auth. I will follow your directions, and do affirm, that Singing of Psalms is unlawful from Scripture, Col. 3. 16. which place shows, that the Songs which Christians are to sing, are spiritual Songs. hood. Who contradicts this? what would you infer hence? Auth. Therefore we are not to Sing with our mouths. hood. Is that your meaning? I then answer, They are called Spiritual, 1. Because the matter of them is spiritual. 2. And because although they are sung outwardly with the mouth: yet they were to be sung spiritually, with a spiritual mind and affection to the Lord; that by such Songs and Singing, spiritual Devotion might he furthered. For the praising of God with the mouth, is not profitable to the praisers, if it be without that of the heart and spirit. What is this against singing? I cannot think it sense to say, Sing inwardly; for although joy is inward, singing is an outward expression of that inward joy, Jam. 5. 13. Auth. Eph: 5. 19. We are to sing to the Lord in our hearts. Here is no mention of any voice. hood. Yet here is a command to sing, which implies the voice. The words show, That the attention of the heart is required, and a right intention, Gods honour. And therefore, with Hierom, we reprehend them who sing for ostentation, and only for carnal delight, not to stir up Devotion. And with St. Augustine, such who do sing with their mouths, yet have their hearts mute. Yet the inward part must not exclude the outward, since the lively voice doth not only give vent to affections, but increaseth them. Auth. 1 Cor. 14. 26. Every one of you hath a Psalm. hood. What then? and. Therefore we are not to sing those set Psalms, but use those the Apostle doth mention. hood. Do you know what the Apostle meaneth, when he saith, Every one hath a Psalm? Auth. Yes, I warrant you, He means any inward praising of God. And so, and no otherwise, we are to sing. hood. 1. It is not true which you say, That any inward praising of God, is singing of Psalms. For although all singing of Psalms should be to Gods glory: yet God is many other ways pra●s●d and glorified, both in heart, in word, and in me●s conv●rsations. 2. Concerning the words objected, they are too obscure for you to unfold. They note out, 1. Either some spiritual Songs dictated and inspired by the holy Ghost, which was a thing frequent in the primitive Church, as the gift of Tongues, Revelations, &c. If so, I answer: 1. That the extraordinary did not hinder or take away the ordinary means of honouring God. 2. If you have such a Psalm now, let us hear it; or, if ever you had, let us know it. 2. Or, the words are meant of the Scripture-Psalms already penned; as if the Apostle should say, Every one of you hath a Psalm; i.e. the understanding of a Psalm, or, doth praise God with a Psalm. 3. Scripture-Psalms are to be sung 1. For where the word limits not, we are not to make restraint. 2. They are part of the Word, full of Comfort, Instruction, and praising of God, the end of singing. 3. Christ himself did sing Scripture-Psalms, Mat. 26. 30. Auth. 1 Cor. 14. 15. Sing with understanding. profane persons and Children join with you in singing, who neither do nor can sing with understanding. hood. Praise is comely for the upright, Psal. 33. 1. yet obligatory to all mankind. We may not disc●ntinue our acts of obedience, because wicked men are in some sort mindful of theirs: men may as well refuse to hear or pray with them. We are to pray with faith, Jam. 1. 6. and hear with faith, Heb. 4. 2. May we not join with the Congregation in hearing and praying, because many are there hearing and praying without faith? If so, farewell all duties with any other. For who knows what is in man, and whether such who join with us, fail not in the manner? 2. The words are a direction how to sing therefore a commandement of the duty; and no forbidding of the same, in case every one is not so qualified as to sing with understanding. 3. Concerning children you may consider, 1. That out of the mouths of babes and sucklings God will be praised, Ma●. 21. 16. 2. That God commands children to be taught, Deut. 6. 7. Prov. 22. 6. Shall we contradict and say, No teaching of them to pray, to sing, to obey; for they cannot do such things with understanding? or rather say, Such are to learn to hear, to sing, &c. that in time by so doing, they may do them as they ought, with understanding. Auth. Ob. Rev. 5. 9. We are to sing new songs; the Psalms of David are not new. hood. Y●s, they are new. 1. When they are sung with such fervency as new things used to be sung. 2. They are alway●s new, according to Gods grace which never waxeth old. 3. Or, they are new, being sung by the motion of the new spirit of Grace, which doth not so much look after the old benefits of Creation, as after the new benefit of Redemption in Christ, which reneweth all things. Auth. Jo●. 4. 24. We must worship God in spirit and truth. hood. The true worshippers of God, yield him a service befiting his Nature; namely, sincere and upright; but this excludes not bodily worship, 1 Cor. 6. 20. For we are to pray and praise God with our tongues, Jam. 3. 9. Psal. 108. 1. Sing my glory, i.e. tongue, the glory of man, and means by which man doth outwardly glorify God. And the external praise of the mouth avails to stir up the inward affection of him, that doth praise, and is a means to stir up others to praise God. Auth. Deut. 4. 2. Rev. 22. 18, 19. We may not add to, or take from, the Word; therefore not sing Psalms in Meter, that not being the Word of God. hood. 1. To add to the Word of God, is I confess: 1. needless: that being all-sufficient rule of itself; yea perfect and absolute, Gal. 6. 16. Phil. 3. 16. 2. fruitless: because whatsoever is added is vanity, Isa. 8. 20. 3. Shameful: condemning God of weakness and want of Wisdom; equalling or preferring mans wisdom above Gods. 4. Hurtful: as Water to Wine, Silver to Gold. 5. Dangerous, Gal. 1. 8. 6. Therefore Faithless, so Graceless. 2. But the turning the Psalms out of Hebrew into English, out of Prose into Verse, is not an adding or taking away: no more then Preaching upon a Text, so long as the sense and meaning is kept; for those Scriptures speak not of the syllables, or the manner of delivering, but of the sense and meaning. As Luther saith well, To teach the same thing in other words, or more, is not to add. The Translations therefore, Expositions, and turning Psalms into Meter, being a teaching of the same things in words fitted for our understandings, are not an adding or taking away, no more then Preaching upon a Text. 3. And admit, there are some words, and certain phrases, not so proper as some could wish; nor thought so fit for our changing language, which often varies: what are they to the Duty? or, Can such prove Singing unlawful? Auth. Galat. 5. 1. We must stand fast in our Liberty. hood. To infer hence, we must not sing Psalms, is weak and ridiculous. 1. For we are delivered to serve God, Luk. 1. 74. and bought with a price to glorify God, 1 Cor. 6. 20. 2. This is a part of our Christian Liberty; it being one of the happinesses of Gods Redeemed, Revel. 14. 3. and doing this rightly, we imitate them while we live here. Auth. I will now show for what Reasons I think singing of Psalms unlawful. 1. Because the praise of the heart being better then that of the mouth, is hindered by it. hood. 1. Mental prayer is lawful, yet Vocal is often needful to further affection in Prayer. Why may not the voice also further affection in praising God. 2. Such who use singing merely for delight, may have their mind taken off from consideration of what they sing. But such who sing for Devotion, do by singing more attend to the things which are said. 1. Because they stay longer on that which is said. 2. And because all the affections of our spirit, in regard of their diversity, have their proper, and peculiar means in the voice and singing, to be stirred up by a certain hidden familiarity. 3. There is the same reason in Hearers; amongst whom, although some do not understand what is sung; yet they understand for what it is sung, namely, the glory of God, and that will stir them up to Devotion. Auth. 2. Because there are many Imprecations in the Psalms, as Psal. 52, 59, 69. and, What warrant have we to Curse? to sing, Pour out thy wrath as hot as fire,& c? hood. 1. There are divers other Psalms which are not so. 2. How may we red them, if we may not sing them? 3. Tis a folly to think, that what we sing must expressly svit with our case; we may as well say, what we red should so svit. 4. We do not sort Imprecations to our case; as to wish the like judgements on our private Adversaries: But to think of the horrible judgements of God upon unbelievers. 5. We may both red and sing these Psalms: provided, 1. That by occasion of such Imprecations we be stirred up with fear and trembling, to meditate upon the horrible judgements of God upon impenitent persons. 2. That from thence we profit in Patience and Consolation against Temptations which are wont to arise from the prosperity of the wicked, and miseries of the godly. 3. That we indefinitely use them against the enemies of God and of his Church, we being persuaded, there are always some such. But we may not apply them particularly against any; no not our own, or any mans enemies. 4. That we use them as Prophetical sentences of the holy Ghost, pronouncing the last Sentence of Destruction upon impenitent sinners, who oppose themselves against Gods Kingdom. 5. That we use them against our spiritual enemies, as the Flesh, the Devil, his Angels, and the World. Auth. 3. Because the b●ok of Psalms was penned for the state of the Jews, the Church then. The histories in them did belong to other times and places. How can we now sing them? How can we now say, By the rivers of Babylon? &c. They partend my garments? &c. hood. 1. Singing of Psalms is a moral duty, a part of moral worship, being sorted with other duties which are of a perpetual and immutable obligation. The Word, Prayer, and Singing, are joined together, as of equal necessity, Psal. 95. 2. The Church of God, in all ages, consists of a number of Believers. The faith is one in Christ, all apprehended the Promises to be alike to one another, in Grace, Meditations, in Dispositions, in Aff●ctions, in Desires, in Spiritual wants, in the use of Afflictions, in Conversation of life, in performance of duties to God and man; therefore the same Duties, praises, Meditations, are now as fit for the Church, and are said, and sung, with the same use and profit as then. 1. If we so meditate on them, that we draw from thence spiritual comfort and hope. 2. For which end we are to put upon ourselves the persons, 1. Of those of whom those Psalms are sung. 2. Or of those who did sing them, so as to conceive, that whatsoever is spoken there, is in a sort spoken to us. For although we are not in Babylon( neither were the Jews always when they sung it) yet we may be in great tribulation. 3. Some Psalms contain sad Narratives of the sufferings of the Church, and of Christ. Which we sing, not as remonstances of our particular case and state to God: But we use them as an occasion to awaken our meditations at the afflicted state of the Church, or the agonies Christ endured for us. Auth. 4. God was praised with Instruments of music, as well as with singing of Psalms. The one, namely, Musical instruments are ceased; therefore so should Vocal, or singing of Psalms cease. hood. 1. instrumental music may still be used in Gods service, for any thing that I know to the contrary; so far forth as it may, doth, and will further edification. 2. But admit, that it was only for the time of the Jewish pedagogy, yet it doth not thence follow, that Vocal is to cease; for we are still to do many things which the Jews did; amongst the rest this: we having express command in the New Testament for the same; and the practise of Christ and his Apostles to warrant it. Auth. 5. Whereas Rev. 19. 5. all are to praise God. I have heard that a great B●shop did forbid you Ministers to sing. It seems then, that singing and praising of God are not the same; and that you may not lawfully sing. hood. 1. This Bishop was one Pope Gregory, and this was a d●cree of his, in his Decretals, which you mean. 2. But in that Decree there is no such thing. The sum of the Decree is this, Because the chiefest means whereby Ministers may stir up people to delight in God, is by Doctrine and Preaching, rather then by Singing; he would not have Ministers of the Word, spend their time about Songs, lest they should be hindered from those greater and weightier Duties. 3. And to what purpose do you tell me of a Popish Decree? Plan. Neighbour Authades, I assure you, I am well satisfied, and resolved in public to join with the Congregation, and to sing at home with my Family as I have done. What say you? Auth. You know I am no scholar, he may be a little too hard for me in talking: but when I come amongst my companions, I suppose they would show me( could I but remember) the weakness of his Reasons and Answers: until then, I know not what to say. hood. Friends, Take heed of those who cause Divisions and Offences contrary to the doctrine which you have learned, and avoid them, Rom. 16. 17. Quarrel not against, nor question duties enjoined in Scripture: therefore let us all rejoice in the Lord, singing new songs, Psal. 33. 2, 3. Singing praises with und●rstanding, Psal. 47. 7. Let us make a joyful n●ise to God, Psal. 66. 1. praising the name of God with a song, Psal. 69. 30. Let us sing unto the Lord, and make a joyful noise, Psal. 95. 1, 2. Make a joyful noise unto the Lord, make a loud noise, rejoice and sing praise, Psal. 98. 4. Let us sing unto him, sing Psalms unto him, Psal. 105. 2. It being good to sing praises to our God, it being pleasant and com●ly, Psal. 147. 1. Sing we his praise in the Congregation of Saints, Psal. 149. 1. and in his Sanctuary, Psal. 150. 1. Yea let his S●atutes be our Songs in the houses of our Pilgrimages, Psal. 119. 54. For our lips will utter praise, when the Lord hath taught us his Statutes, Psal. 119. 171. Thus doing, fear not Jud●izing; since so doing we im●tate Gods people, and our blessed Saviour, and obey God. Rather not doing thus fear Atheism. What if some Sing not aright; neither do all Hear, red, or Pray aright, shall we therefore do none of these? And do not think it sufficient to cavil and say, Did the Apostles bid us to sing such Psalms as ours? For it is ev●dent we are commanded to Sing, and Psalms also; therefore such which we sing. If not, show what other? yea, what can we sing better then such sacred Songs, which are dictated by God himself, for all manner of Occasions? Sing we then with the heart to the Lord, that hereafter we may in the heavenly choir of Saints and Angels, sing hallelujahs to the Lord our God. Plan. Mr. Hodaegos, I thank you, and bless God for this our meeting, hoping my Neighbour will consider better with himself, and alter his mind as I have done. Auth. I will promise nothing, but better to think of it. hood. Consider what I have said, and the Lord give you understanding in all things. Neighbours, farewell. FINIS. A Catalogue of some Books Printed for William Tompson Bookseller in harbour. MIscellanea; or, Serious, useful Considerations Moral, Historical, and Theological: together with, the Characters of a True Believer: by Thomas Goddard, Gent. Quarto. The Quakers apostasy from the perfect rule of the Scriptures, discovered; wherein their Deceits, Blasphemies, and Reproaches against Scripture, authority, and Ordinances are spoken unto and confuted: by John Timson. Quarto. The Bar to Free Admission to the Lords Supper Removed; or, a Vindication of Mr. Humphrey's Free Admission to the Sacrament of the Lords Supper: by the same Author. Octavo. To receive the Lords Supper, the actual Right and Duty of all Church Members of years, not Excommunicated, made good against Mr. Collings his Exceptions against the Bar Removed: by the same Author. Large Octavo. The Good Prophets sad and sudden loss; or, A Sermon Preached at the Funeral of Mris. Dorothy Hornby, the Wife of Mr. Walter Hornby: by Mr. Samuel Answorth. Quarto. {αβγδ}: or, a Vindication of a Regulated enclosure. As also that those evils which do too usually accompany enclosure of Commons, are not the faults of enclosure, but of some Inclosers only: by Joseph Lee Minister of the Gospel. Quarto. A Vindication of the Considerations concerning Common-fields and enclosures: or, A rejoinder unto that Reply which Mr. Moore hath pretended to make unto those Considerations. Quarto. The Consent and dissent of the Lutherans and Calvinists( commonly so called.) With excellent directions for their Brotherly agreement. First written in the German language, by that Reverend and Famous Divine, Dr. Johannes Bergius, Preacher to the most Illustrious Elector of Brandenburg. Translated into English by Mauritius Bohemus, Minister of the Gospel. Octavo. A Brief Explication of Christian Religion; containing an Exposition of the Apostles Creed, the Ten Commandements, the Lords Prayer, and the Sacraments. Wherein the Ignorant are taught the Saving Knowledge of God, and of themselves. Octavo. The End.