- ■ 
 
 
FROM THE LIBRARY OF 
 
 REV. LOUIS FITZGERALD BENSON, D. D. 
 
 BEQUEATHED BY HIM TO 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
a hiiw^ f«; - 
 
 ISCOURSE 
 
 CONCERNING 
 
 SINGING 
 
 I N T H E 
 
 •ublick Worftiip of GOD 
 
 I N T H E 
 
 Gospel-Church. 
 By f. M. 
 
 «8 
 
 Printed for the Author, MDCXC. 
 
(?) 
 
 — 
 
 Concerning Singing in the 
 IVorjhij) of God. 
 
 SEeing it hath pleafed the Almighty 
 God by his fpecial Providence to de- 
 liver his poor afflicted People in this 
 Nation out of the Hands of their 
 greateft Enemies, to ferve him without fear > 
 what then is expected from us, but that in 
 all things we mould ferve him with oneCon- 
 fent, in Holinefs and Pughteoufnefs all the 
 Days of our Lives? To which end he hath 
 given us his blefled and holy Word as a Rule 
 for our Faith and Practice. 
 
 But that which is molt unhappy to many 
 Saints who flncerely labour for, and long af- 
 ter the perfect Union of the Church of 
 Chriffc, is^ That we cannot all attain to 
 one and the fame Conception of the Mind 
 and Will of God revealed to us in the holy 
 Scriptures. And though there are divers 
 Things of Idler moment in which we dif- 
 fer, yet there are others of greater Confe- 
 quence that ought to be duly weighed in the 
 Ballance of the Sanctuary, left through the 
 Imbecillity or Weaknefs of fome Chriitians, 
 and by the feeming plaulible Arguments of 
 others, there ihould be a falling away from 
 A 2 the 
 
4 Concerning SMgins 
 
 the Truth fo clearly rrtanifefted to us by the 
 Holy Scriptures, and witnefled to by the 
 Sufferings of the purelt Churches in our Age, 
 who have born a lively Teftimony not only 
 againft the humane prefcribed and precom- 
 pofed Forms of Prayers, but of tinging of 
 David's Pfaims, and other Hymns or Songs 
 precompofcd by Man, as they are frequently 
 ufed as part of the conftant and ordinary 
 Worfhip of God inftituted in his Gofpel- 
 Church. 
 
 This being the Subject of the following 
 Difcourfe, I (hall proceed to treat of it with 
 as much Brevity and Clearnefs as I can, to 
 convince the Judgment of the miltaken Rea- 
 ders (and to confirm and prevent others) 
 from the pra&ice of fo great an Error as will 
 lead them to Apoflacy or Backfliding, who 
 in this matter have lefs to fay for themfelves, 
 than others have who are for a Form of 
 Prayer. 
 
 Ephef. 5. 18, 19. 
 
 And be not drunk with Wine, wherein u Ex- 
 
 G r.In. Set ce f s ^ y ut be filled with the Spirit : Speaking * to 
 
 P k>\*s Afh y QHr j- e [ ves in pf a l mSy and Hymns, and fpiru 
 
 im% tHal Songs, finging and making Melody in your 
 
 Heart to the Lord. 
 
 Col. 3. 16. 
 Let the Word of Chrift dwell in you richly in 
 all Wifdom \ teaching and admoniflung one ano- 
 ther in Pfaims \ and Hymns, and fpirit ual Songs \ 
 finging with Grace in ycnr Hearts to the Lord. 
 
 That 
 
That which is needful, before we come to 
 take notice of the feveral Heads to be treat- 
 ed of, is, to confider of thofe two Texts 
 which are made a Foundation for a vocal 
 Singing together in theconftant Worfhipof 
 God in the Gofpel-Church, tho fame things 
 therein I leave todifcourfe hereafter. 
 
 ift. Ephe£ 5. 19. Speaking to your fclves 
 in Tfalms, frc. Neither from thefe Words, 
 nor the Context relating to them, is there 
 any Warrant for a vocal Speaking ; bat 
 otherwife it muft be underftood of fpeak- 
 ing to your own Heart, as it'sfaid, i Cor. 
 1 4. 28. But if there be no Interpreter, let him 
 keep filence in the Church, and let him fpeakjo 
 himfelf, and to God. So that fpeaking to 
 your felves, may be taken, as this is exprefly 
 laid, of keeping filence in the Church, and 
 not of a fpeaking vocally to one another, but 
 inwardly in their Hearts. And this is far- 
 ther confirm'd by the word in in the Originafy- 
 for there it is not x^^ fpeaking [to^\ but fpeak- 
 ing \jn~] your felves^ in Pfalms, and Hymns, and Jti^V^Z* 
 fpiritiial Songs, finging a?id making Melody infrJ'tA*^ 
 yonr Hearts to the Lord. Wherein it's plain, ^"•'V'K^' 
 that both the Speaking and the Melody is , 
 inwardly in the Heart. #*/jr<%*J ^t&VtiMv***-, 
 idly. Coloff. 3. 16. I confefs that vocal {^£% 
 Singing is here to be underftood, otherwife £v^,c 
 it could not be teaching and admonifhing to ^o&S^ 
 others in Word and Deed, ver. 17. but yet^W^* 
 herein is nothing to prove a vocal Singing to- *A*~~^ 
 gether by all the Church : For teaching and'^^ c ' 
 admonishing one another in Pfalmf^&c. is meant 
 A3 of 
 
6 Concerning Singing 
 
 of the m'miftring Brethren, whofe Work 
 and Office it was to teach and admonifh the 
 other Members, according to the Gifts of the 
 Holy Spirit they had received : And none 
 can prove any more by thefe words {one ano- 
 ther^ than what muft be underftood from 
 Heb. 3.13. But exhort one another daily, while 
 it is called, To day, &c. And therefore as 
 the Word of Exhortation is not ufcd in the 
 Service of Gcd in the Church, but in an 
 orderly minifterial Way, by one at once ; fo 
 teaching and admonishing one another, &c, mull: 
 be ufed alfo according to Gofpel-R*ule, 1 Cor. 
 14. 30,31. Nor can 1 Cor. 14. 26. How u it 
 then, Brethren, when you cqme together, every 
 one of you hath a P faint, hath a BoUrine, &c. 
 be underftood of a vocal finging all together > 
 for 1 think none will fay that thofe words, 
 Every one of you hath, &c. were fpoken of 
 their all having of all thofe fphitual Gifts, 
 which cannot be thought of every Minifter 
 in that Church, ver. 28. and much lefs of 
 all the Members : therefore it follows, that 
 as aH the miniflring Brethren were not fnrv 
 pofed to have all thofe Gifts, but every one 
 of them had one or more of the Gifts of the 
 Holy Spirit •, fo there is no Conclufion can be 
 f^fievA $t. made, that all the Miniftf y had the Gift of 
 c-vo^(l- singing, or that there was any diftinction of 
 ifZ'Jp' *" * ts Univerfaljty in Delivery more than of 
 ^t* other Gifts in the fame Text-, befides, the 
 , ^T^^-y 4 Context, from ver. 27 to 32. fpeaks of finglc 
 *^y ^*" spcrfons that muft exercife in the Church,and 
 ! ^ 4 ^;f therefore thofe words, Every one of you, can't 
 <&(-? Y$ m :-ant of all together. That 
 
That Spiritual and Vocal Singing was u- 
 fed in the Primitive and Apoftolical Church 
 of Chrift, is undeniable i and that fuch fpi- 
 ritual Singing is flPallowcd, is freely grant- 
 ed : but the Queltion is, Whether David's '/*?™** 4 
 Pfalms, or any humane prefcribed, or pre- Krlt k '{fid-* 
 compofed Matter, mayor ought not tobs cy - xt "J*^ r 
 vocally fung by all the Church together, asP' c j" 1 * uL 
 part of the publick, conftant and ordinary^ M ;~> ff ^~ 
 Worfhip of God, inflituted in his Gofpel-''^*^^ 
 Church. To demonftrate which, I #all^' " 
 treat of thefe fix Particulars. 
 
 L Of the Eflence or Being of Singing. 
 
 jl. "Of'Z)*wVfsPfalms. { i 
 
 III. Of prefcribed or precompofed Songs 
 and Hymns. 
 
 IV. Of Womens Singing. 
 
 V. Of the Order of Singing. 
 
 VI. Of Scriptural and other Objections- 
 
 1. Of the EJfence of Singing. 
 
 Though intelJigibJe Singing for teaching 
 and admonifhing others cannot be without 
 the ufe of the Organical Inftruments of the 
 Voice, yet the JEffence or Being of Singing 
 confifts in an inward fpiritual Exercife of 
 the Soul or Mind of Man. And this rnuft 
 be granted : for '.we all do own that true 
 Prayer may be made in our Hearts to God 
 without the ufe of our Voice - 7 other wife we 
 deny all worshipping of God in the Church. 
 lave only what is done by the Mimfter, arid 
 A3 ex- 
 
6 Coneenttag Stnginff 
 
 exclude the Members of it from adding to, 
 joining with, or having any ihaVe in Di- 
 virie Worfliip ^ and confequently that no- 
 thing can be properly c al led Sin that is only 
 in the inward exercife^Pthe Spirit, but 
 that which is fo manifefted by Words or 
 De<dds. And as I think that none will deny 
 either the Principal, or its contrary Confe- 
 queiices •, fo the 'Scriptures do clearly wit- 
 nefs'that the Elfenceof Prayer and Praifes, 
 and of Sin, do all cbnlift in an inward Exer- 
 cile of the Soul or Spirit. 
 
 Fir ft, The EiTence of Sin is in the Spirit *, 
 Rom. 7. 7. for Paul faith, T\\zt, r he had not known the Sin 
 of Lfifty except the' Law had faid, Thou jhalt 
 pyiZ.p4.11 not covet. And the- Lord kpoweth the Thoughts 
 of Man that they are Vanity : And that every 
 Gen.6.$. Imagination of the Thoughts of his Heart are 
 only evil continually. And Chrift faith, That 
 Mat.<.2%* whofoevcr looketh on a Woman to luft after her y 
 hath committed Adultery with her already in his 
 Heart. So that, the EiTence of Sin confifts 
 in the corrupt and evil Thoughts and Ima- 
 ginations of the Hearts and Minds of the 
 Sons cf Men, tho not expreifed by Words 
 cr Actions. 
 
 Secondly, The Tiff erne of Prayer is in the 
 
 Kclf, 2. 4. Heart or Spirit : . for Nchemiah while he was 
 
 in the King's Prcfencc made his Prayer to 
 
 God , which mod rationally mult be taken 
 
 for'fecrcr Ejaculations and Heart-Prayer. 
 
 And Hamah in the bitternefs of her Sou! 
 
 1 Sam. 1. prayed and fpakc in her Heart \ only her Lips 
 
 13, &c, moved, but her Voice, was not heard, And for 
 
 the 
 
fit f#e saJojfljfp of ®tiu 7 
 
 the fghing of the Needy now will I arife, faith Pjal. 12.5. 
 the Lord. Let the Sighings of the Prifoners PJal.j9.1t 
 come before thee. And the Lord hear eth their Pf.102-.20 
 Groaning*. And this kind of Prayer our 
 Lord himfelf ufed ; for looking up to Heaven, Mar. 7.34. 
 he fighed when he was opening the deaf Ears. 
 And thefe are the Prayers that the Apoftle Rom.B.26 
 calls unutterable: for many times there is 
 more in our inward Sighings, Groanings, 
 Longings, Pantings, Breathings, and Suppli- 
 cations of Heart and. Spirit, than can be ex- 
 prefled by our Tongues 5 and God looketh on iSam.16.7 
 the Heart more than on the outward Appearance : 
 for he being a Spirit, feeketh fpiritual Wor- 
 fhippers : And they that worjhip him, mufi wor- John 4. 23, 
 JJrip him in Spirit and in Truth. And herein 2 4» 
 lies the Excellency of a true Chriftian, who 
 being fanctified by the Holy Spirit in the 
 Faculties and Powers of his Soul, he out- 
 doth the moil refined Hypocrite in the 
 World, who may glorify God with his 
 Tongue, while his Soul is deftitute of the 
 Graces of the Holy Spirit ; but the true 
 Chriftian being bought with a Price > glorifies x cor.6. 20 
 God not only in his Body, but in his Spirit, which 
 are the Lord's. 
 
 Thirdly, If the Efience of Prayer be in- 
 wardly in the Spirit, why not of Singing 
 alfo ? / will pray with the Spirit, and I will 1 Cor. tf, 
 pray with the Vnderfanding alfo : I will fmg J $• 
 ■with the Spirit , and I will fwg with the Vnder- 
 ftanding alfo. , The Apoftle cxprefles them 
 alike, becaufe their Effences are alike in- 
 wardly in thS Soul or Spirit. 
 
 A 4. But 
 
8 CancernUts Singing 
 
 But fbme wiU fay, This is meant of vocal 
 Singing in the Church, and therefore comes 
 fhort of proving the Eflence of Singing in 
 the Spirit. 
 
 True, this jb meant of Vocal Prayer and 
 Vtr. iiyXb Singing in^ the Church, which the Apoftle 
 14,15,15, calls Speaking, viz.. in Prayer, Singing, and 
 x 7» giving Thanks. But inver. 28. it isfaid, 
 
 That if there U no Interpreter^ let him keep ft- 
 lence in the Church, and let him fpeak^ to hint' 
 felf, and to God. And that this fpeaking to 
 himfelf, and to God, relates to the Gift of 
 Singing as well as to other Gifts, is mani- 
 fested, ver. 26,2 7. in that, with other Gifts, 
 a Pfalrn is there mentioned, and to be deli- 
 vered or interpreted in a known Tongue : 
 but incafe there is no Interpreter, then the 
 Pfalm, &c muft be fpoken to God, and to 
 himfelf, for improving his own Soul. Now 
 what can be more plain than that Singing 
 and other Gifts of the Holy Spirit, have 
 fhil. 3. 3. their E'flences in our Spirits, wherein we are 
 capable of worfhipping God without the 
 verbal and vocal Initruments of the Body ? 
 Moreover, as the Holy Spirit is the Spirit 
 of Prayer -, fb the fame Spirit is ajfo the Spi- 
 Rom.%46. rit of Joy : and as there is unutterable Tray- 
 1 Ptt.i.B. er *> ^° there is unfpea\able Joy, and Rejoicing 
 full of Glory, viz. inward Glory and Melo- 
 dy in the Heart •, fee the Text. The Ef- 
 fence of Singing is in the Heart, fuch as 
 cannot be vocally exprefTed by Words of the 
 Tongue. And though vocal Joy and Sing- 
 ing may be teaching to ethers, yet the 
 
 fpeaking 
 
lttt|)C©ao?fl)tpOf $00. 9 
 
 fpeaking to (Gr. in) your feives (Ws.. in 
 your own Hearts) in Pfalms and Hyrnns^ and 
 ffirirml Songs, finging and making Melody in 
 your Hearts to the Lord, is Mufick of an 
 higher ftrain, furpafllng all verbal and vo- 
 cal Melody in the Ears of God *, as mfoeaka- 
 ble Joy and rejoicing f nil of C lory, excels that 
 which is fpeakable. 
 
 Indeed we find in Scripture another kind 
 of unfpeakable Singing, which is more in- 
 feriour than this we have treated of, viz, 
 the virtual Singing of the Creatures, Let J **• 
 the Fields rejoice, and all that is therein h Then l *3 2 >33* 
 (liall the Trees of the Wood fmg out- — .The pfalm6$. 
 Pa/lures art clothed with Flocks , the Vallxes al~ 13. 
 fo are covered over wfth Corn ; they jhont for 
 Joy, they alfo fmg. Now if the hourifhing 
 State of the Creatures, and of the Fruits of 
 the Earth, are called a Singing, how much 
 more properly may the harmonious Melody 
 of the Spirit of God with our Spirits be 
 called Singing, which is the Ellence and Be- 
 ing of it. 
 
 II. Of David's Pfalms. 
 
 Firfi, There was no Inflitution of Singing 
 before David's time : for though we find the 
 Song of Mofes, containing a prophetical Dm. 32. 
 Defcription of the State and Accidents of ^*- I * , 9» 
 the Jewifh Church for time to come, yet this Ji££J£ 
 was no prefent Inflitution for the Church in Qtn. 37.7', 
 the conftant Service of God, but a way of 8,9, 10. 
 Conveyance of his Word, which in thofe * «$• i2> 
 
 times ! 3- 
 
to CanccrnftigSinjjittB 
 
 ita.24.4. times was in divers manners delivered to us, 
 Htb. 1. 1. VIZ - ty Dreams, ViJions, Words, Songs 
 andMufick, but now by JefusChrift. And 
 Mm. 12. though we find the Songs of Mofes % and of 
 ^»7« Dehor ah) occaiioned from thofe great Deli- 
 2 Kings 3. verances of the Children of Ifrael^ yet 
 15- none was inftkuted for the Levitical Wor- 
 
 1 Sam. 10. ^P anc * conilant Service of God till Da- 
 5. ' vid\ time, who had prepared, prefcribed 
 
 and let in Order, Matter, Perfon?? and 
 Things for the molt fplendid and perfect 
 Worfliip of God, and Temple-State of the 
 Church which mould be in Solomons Days. 
 Now as the Law was a Shadow of good 
 things to come, let us fee what the Jewifh 
 Church in her Wildernefs afflifled unfetled 
 Tabernacle-State may be faid to prefigure 
 out to us in the cafe of Singing. 
 
 As for her Minority in the Wildernefs 
 through Sin and Unbelief, they had many 
 Judgments which did befal them, and cut 
 themfhortof thepromifed Reft, fo that of 
 fix hundred Thoufand Footmen that came 
 out of Egyft, there was but two that en- 
 tred into the Land of Canaan , wherein 
 there were many Wars and Troubles that 
 did attend them till the latter end of Da- 
 vids Reign : therefore while the Jewifh 
 Church-met with fo many Sorrows, Trou- 
 bles and Affli&ions, the Worlhip of God 
 was fuited to her State j but when they had 
 Reit from all their Enemies in Davids time, 
 and Solomon a King of Peace and Type of 
 Chrift to reign over them, God was pleafed 
 
 to 
 
m tljc KLlojfljip of <J5oo» ii 
 
 to beautify, inlarge, and perfect his Service 
 and Worfhip according to the Temple- 
 State, top-Glory and Happinefs of his 
 Church and People. 
 
 Now if thefe things were a Figure of 
 Gofpel-times-, what may we then fay, but 
 that as Mofes and Deborah, for the fignal 
 Deliverance of that Day, fung to God 
 through 'the Gift of the Holy Spirit ; fo 
 the Church of Chrilt under the New Tefta- 
 ment have their occaiionai Songs, as the 
 144000, being the fir ft Fruits unto God and to 
 the Lamb, who fang not David's Pfalms ; 
 for no Man could learn their Song, but the ^ ev - J 4-5> 
 1 44000 which were redeemed from the Earth. 4* cb ' 5»9« 
 And the new Song for the opening of the 
 Book of the Revelations, and the Song of 
 Mofes, and of the Lamb, by thofe that had ch - 1 ?>' 2 & 
 gotten Vidlory over the Bead, and over his 4 ' 6 > 7 * 
 Image, and over his Mark, and over the 
 Number of his Name, about the going 
 forth of the feven Vial- Angels with the fe- 
 ven laft Plagues of the Wrath of God ; but 
 none of thefe were David's Pfalms, or do 
 warrant thefinging of them, or any other 
 precompofed Songs in Gofpel-times, in the 
 conftant and ordinary Worfliip of God by 
 all the Church, any more than thofe particu- 
 lar Songs of Mofes and Deborah were an In- 
 itiation for the Jewifh Church for the con- 
 ftant Service of God in their Day. For 
 there was no fuch Inftitution of Songs in 
 the Wildernefs, nor while that Church was 
 under Troubles, until David's and Solomons 
 
 time 
 
1 2 Concerning dinging 
 
 Eecl^u. time, for the Temple- Worfhip. F<?r every 
 Prov. 25. ^^ ^ bcutiful in his time. As he that taVeth 
 away a Garment in cold Weather ; fo is he that 
 fngeth Songs to an heavy Heart. And fome- 
 times it was tinfeafonable while it was yet an 
 Tallin. Indkution. By the Rivers of Babylon there 
 1 >2, 3, c. we j at j ow „^_ we lj a „g e J 0liY Harfs upon the Wil- 
 lows—: 'They that carried hs Captive, required of 
 tuto fingone of the Songs of Sion. How frail 
 roe (ing the Lord^s Song in a ft range Land ? Is 
 Jam. 5. 1. any afflitbed ? let him fray: Is any merry ? let 
 him fing Vfalms. So then if Singing be the 
 exprefhng of Joy, Gladnefs, and Mirth of 
 Spirit, and the Church of Chrift be now in 
 a Wildernefs^ Mourning, Sackcloth-State \ 
 why fhould we imagine that phrifl fhould 
 appoint fuch an Ordinance for her conftant 
 univerfal Practice, while (he is in fuch Eftate 
 that is fo improper and contrary to her 
 State and Spirit, but that the Typical 
 Glory of the Jewifh Church in Solomon's 
 time (hall becompleatly anfwered in the ex- 
 ternal and fpiritual Glory of the Church of 
 Chrift in her Kingdom-State. 
 
 Secondly , The Singing of Dji/iaTsPfalms 
 
 were fuitabletoall the reft of the Levitical, 
 
 Ceremonial, and external inftituted Wor- 
 
 ihipof God in the. Old-Teftament-Church, 
 
 in its molt perfect fplendant State in David's 
 
 and Solomon s Days, conlifting of a wordly 
 
 Neb. 9. 9, Temple •, for if the Sanctuary was worldly, 
 
 ,c > 2 3- the Temple was alio worldly \ and of caf- 
 
 % 8 i? 2 ' na * Ordnances, which was a Figure for the 
 
 cb. 10. 1. time then prefcnt, and Pattern of Heavenlj 
 
 things. 
 
in tfje aBojfljip of £o5- ij 
 
 things, and Shadow of good things to come, 
 but not the very Image of the things *, and 
 were impofed on them until the time of Re- 
 formation, and change of the Priefthood, 
 Law, Temple, and Service, or Worfhip of 
 God -, which things being ail removed by 
 Chriit the Body and Subitance of them, who j& $ , . 
 hath taken ofFthat Yoak, and delivered us 10. 28. 
 from the Law, that we mould ferve in New- &>rn. 7. 5. 
 nefs of Spirit, and Dot in the Oldnefs of the 
 Letter, to bring in any part of the Levitical 20.3.5. 
 Ceremonial Initiations into Gofpel-Wor- 
 fhip*, for that is a mingling of Letter and 
 Spirit, of Law and Gofpel together. 
 
 Thirdly, David\ Pfalms were inftituted, 
 appointed and appropriated, not only to 
 vocal Singing, but to divers kinds of mud- 
 cal Inftruments, which are all named, viz. ickm.i$. 
 Cymbals, Harps, Pfalteries and Trumpets, l6 J? 2 *- 
 together with vocal Singing •, and limited J^f M 
 by the Spirit, as divers are of opinion, to p'f d i/ 9 , 
 certain Tunes or Parts of Mufick, ordained Pfd. 22. 
 and commanded by the Spirit of God, and Pft.16. 
 of as great Force as Singing was. And & *^ )W - 
 therefore to follow the Oid-Teftament-In- ^kmUz, 
 ftitutionof David's Pfalms, there will be a c h. \^' c'K 
 NeceiTity of having Davids Inftruments of 28. 12,15. 
 Mufick, and Tunes or Parts -, and of the 
 Courfes and feveral Orders of the Levites : 
 which Antichrifl; fcmewhat imitates, mix- 
 ing together the Chriftian, Jewilh, and Pa- 
 gan Religion, inftead of conforming to the 
 true Apoftolical Inftitutions and Pattern of 
 Divine Worfliip. 
 
 Fourthly^ 
 
i4 Coitcentittfj gwtgino; 
 
 Fourthly, The matter of David's Pfalms, 
 and of other Holy Mens, contained in the 
 fame Book, fuited to the Levitical Service, 
 and not to Gofpel-Worfhip •, for many of 
 them were fuited to particular Occafions and 
 Experiences, and Accidents of that Day, 
 as you may fee by divers of their Titles ; 
 others were general, oflfrael's Deliverance 
 out of Egypt i and from divers other Ene- 
 mies. Some were clear Prophecies of the 
 Sufferings of Chrift (which to ling now 
 were to deny that Chrift is come in the 
 Flefh) and of his Church, and the Glory 
 that mould follow, under the Types and 
 Names of David and Solomon i and many 
 legal things, in which Gofpel-Myfteries are 
 wrapped up : fome of which are hard to be 
 underftood by the greateft Proficients of our 
 Day ^ and therefore improper to be fung by 
 all the Church, who can't fing them with Un- 
 derftanding •, and others of them being Pray- 
 ers and miserable Complainings, may as well 
 juftify the finging Prayers as finging Praifes. 
 Fifthly, The Pfalms of David were li- 
 mited to Perfons, viz.. the Uvitcs, who 
 2Ch) '& 29 ' were tne Minifters of the Songs, both by 
 2s> c- to y ; ce an( j j^g ca i lnitrumcnts •, Tor the Peo- 
 
 1cbron.16.Vte did not fing together with the Levites, 
 4. to 8. & but only bowed the Head and worfhippedj, 
 ver. 7,6. and concluded with Arr.cn, and praifed the 
 C !l'o S 'J, Lord with Amen, HafUhijah •, or, Amcn> 
 P-raife y e the Lord. Therefore from this Da- 
 vidical Inftitution there is no Ground, Pat- 
 tern, or Example, for the Gofpel-Church 
 to fing together. Sixthly, 
 
in tfjc ulocftip of ©as. 15 
 
 Si#?^y,Suc:" Mis 
 
 r.o where inftitoted, ordained or praetifed, 
 
 either by Chri:: 0: bis Holv Apolries ; there 
 
 is no ! - can be gi . en in the New Tefta- 
 
 : :h : .t any Df D*dhf% Pfalms were ever 
 
 Perfor.s or Churches, or that 
 
 :r his Holy Apofrles did ever oft 
 
 fj but?" : other Scriptures*, or 
 
 that the H0I7 Apcf-'es when eve*- ch:y had 
 
 ■ion totranil::: _r.y one Text our of the 
 
 Hebrew into the ffreft Tongue, did ever 
 
 rem them into Metre b and therefore fiod- 
 
 no [bftiturion nor Example, we have no 
 
 rant for the Singing of A 
 
 III. Offrefirihd md frenmfefed fingi *£**? 
 
 Hymns. 
 
 fir fit If the E. Ter.ce of Singing (as be- 
 fore :d) con fide th in an inward fpi- 
 rir.al Exercifeof the Soul or Mind of Man, 
 2nd that fas I thai] farther demoaftrate) 
 both the Matter and the Melody of it pro- 
 ceedeth from the inward Graces and Opera- 
 3 of the Holy Spirit with the Word *, 
 then furely do humane prefer bed or pre- 
 compiled form of SiDgin^ can beaccepzei 
 of God, hat that which proceedeth from 
 the Word of God, by the Dictates and 
 Teachings of the Holy Spirit, which is ;na- 
 r.ifeft from thofe two Texts, fEfbtf,^. 1 S, 
 19. Cd. 3. 1 6. faith the Apoftle, Be {■■ 
 vith H&Spirit—.La tit Word of Cb;f: dmdl 
 rkhfy m ill Wif&rtK BCD Here is 
 
 the 
 
i6 Cotteetm'ttg afttsfttfl; 
 
 the Fountain of Gofpel- Worfliip, viz.. the 
 Word and Spirit of Chrift, not the Word 
 alone, for that cannot inrich the Soul in all 
 Wil&om, without the Spirit of Wifdom to 
 underftand it : for to have the Word in the 
 Head only, is but a poor thing, but we mull 
 have it to dwell richly in our Hearts by the 
 Holy Spirit, to fing with the Underftand- 
 ing and with Grace in our Hearts to the 
 Lord. And as the Word in the Head only 
 cannot create Melody in the Heart without 
 a Fullnefs of the Spirit } fo the Spirit works 
 not without the Word, but fills us with mat- 
 ter from the Word, and is witnefled toby 
 the Word \ otherwife we know not the 
 Spirit of Truth from the Spirit of Error. 
 Now the Eflence of Singing confifteth of 
 thefe two Parts, viz.. Matter from the 
 Word, and Melody by the Spirit; fothat 
 neither the Word nor the Holy Spirit can 
 be wanting : and therefore whatfoever 
 Forms are ufed which proceed not from 
 within us, out of a Fulnefs and Enrichings 
 of the Word and Spirit, cannot be fpiricu- 
 al GofpekSinging. 
 
 Secondly* That no humane prefcribed or 
 precompofed Forms are to be ufed in Gof- 
 pel-Prayer or Singing, appears from the Mi- 
 mftration and Conveyance of the Spirit and 
 Power by the Gofpel. 
 
 Firft) The Gofpel conveys the Spirit, as 
 Paul faith, Who Jfo hath made ta able Mi- 
 ni flers of the New Tcflament, not of the Letter^ 
 but of the Spirit } for the Letter k^lleth^ but the 
 
 Spirit 
 
fit t&e SBo?fljip of <$otr. 17 
 
 Spirit giveth Life, or quickneth. Here the 
 Law is called the Letter, and the Gofpel, 
 Spirit-, not becaufe the Law wasnotfpiri- 
 tual, and the Gofpel was not tranfcribed in 
 the Letter-, but i/?, Becaufe the Law re- 
 quired perfetl Obedience to the Letter, on 
 Pain of Eternal Death, and the Gofpel fin- 
 fere Obedience through the Spirit, idly, Be- 
 caufe the Legal Worfhip was more formal 
 in the Letter, than the Gofpel-Miniftration, 
 which is in Spirit. For we are the Circtimci- 
 
 fion, which worjhip God in the S fir it ; and 
 
 have no Confidence in the Flefh, viz.. in the for- 
 mal and carnal Ordinances of the Law, and 
 much lefs in the humane precompofed 
 forms of Men. sdly, Becaufe the Law did 
 not minifter nor convey the Spirit to us it 
 commmanded in the Letter, but gave no 
 fpiritual Power to perform Obedience to it, 
 which the Gofpel did, by giving the Spirit 
 with the Word. Therefore the Apoftle 
 calls the Gofpel, the Law of the Spirit of Life. &M* 8. 2. 
 And it is not through the Works of the 
 Law that we receive the Spirit, nor mi- 
 nifter the Spirit, but through the hearing of 
 Faith. And this agrees with that great g d i , 2 
 Comraiffion which Chrift himfelf gave to $,14, 
 his Difciples, Go ye therefore and teach all 
 
 Nations . Lo, I am with yon always even Mith.i%, 
 
 to the End of the World. Not only by his l 9^°* 
 outward Providence, which is over others 
 as well as they, but by his Spirit, which 
 fhall abide with us for ever. And the Pro- John. 14. 
 phet faith, As for me this is my Covenant with *4* 
 B them 
 
i8 Contenting ©insfns 
 
 them faith the Lord, My Spirit that is upon thee 
 and my Words which 1 have put in thy Mouth 
 ft all not depart out of thy Mouth, nor out of the 
 Mouth of thy Seed, nor out of the Mouth of thy 
 Seeds Seedy faith the Lord, from henceforth and 
 for ever. Here the Word and the Holy Spi- 
 rit are conveyed throughout all Generations 
 totheend of the World, by the Covenant 
 or Gofpel of Jefus Chrifc. And as none can 
 fay that the Words which the Lord had put 
 in his Mouth, were a humane prefcribed 
 John $.6 z. ^ orm : ^ut, as Chrift himfelf faith, The 
 ' Words that I fpeak unto you, they are Spirit, 
 and they are Life: So the fame Words pro- 
 ceeding from us by the fame Spirit, are Spi- 
 rit, in oppofition to humane and legal forms, 
 which rejed and deny the fufficient fucceffive 
 Gifts of the Spirit. So that it is clearly mani- 
 feft, that the fufficient Gifts of the Holy 
 Spirit do Hill remain, and (hall remain, for 
 the Service and Worfhip of God, to the end 
 of the World. 
 
 Secondly -, The Gofpel doth minifrer and 
 convey Power. For where the Spirit is, 
 there will be Power. The Apoftie faith, Ye 
 have not received the Spirit of Bondage (viz. 
 of the Law) again to fear ; but ye have re- 
 ceived the Spirit of Adoption, whereby we cry, 
 Abba, Father. The Spirit gave a fufficient 
 Power not only to the Apoflks as fuch, or 
 to the Saints in Rome, as partaking of the 
 extraordinary Gifts of the Koly Spirit in 
 that prefent Day, but Gal. 4. 6. Becaufe 
 ye ate Sons , God hath fen t forth the Spirit of 
 
 his 
 
 Jim. 8. 
 15, 1 5. 
 
fit t&e WtQlftip of ®o5 v 19 
 
 Jb^V Ssw twro j-m;* Hearts, crying, Ma, Fa- 
 ther. Here is the Reafon of their Pow- 
 er, becaufe ye are Sorts : therefore all thaC 
 are Sons according to the meafure of the Spi- 
 rit of Adoption, which beareth Witnefs 
 with our Spirits that we are the Children of 
 God, have Power to pray to God as to their 
 Father. For God hath not given m the Spirit 2 Y m% t -, 
 of Fear, but of Power, and of Love, and of a 
 found Mind. And the Kingdom of God is not 1 Cor, 4. 
 in Word, but in Power. There werefomein l 9> 2 °* 
 the Church of Corinth that were puffed up in 
 their Minds, whole Speech the Apoftle 
 would not know or regard : but the Power 
 of Religion was that which he looked for, 
 and did expect to find amongfl them ; 
 becaufe the Kingdom of God (viz. his 
 Gofpel-Church) is not in Word, but in 
 Power. A humane prefcribed Form is no 
 Power, and therefore is none of this Go- 
 fpel- Kingdom. Jude 19. T he fe are they that 
 feparate themfelves fenfual, having not the Spi- 
 rit. And the Apoflle Paul propheiied of 
 fuch a preferring People that fhould arife in 
 thelaft Days*, Having a form of Godlinefs^ 2 Tim. r 2.<. 
 but denying the Power thereof-, and from fuch 
 .wemuftrwtf away. They had an outward 
 Form of Godlinefs, but not the inward Pow- 
 er *, contrary to true Godlinefs, which hath 
 its Form from the inward Power and Work- 
 ings of the Holy Spiric with the Word. 
 Now it is no Wonder that this formal People 
 deny the Power of Godlinefs j for an in- 
 vented Form, and the Power are Oppofites, 
 B 2 and 
 
2o Concerning ©titjjfng 
 
 and are inconfiftent with each other : for if 
 there be a fpiritual Power, it refufes and de- 
 nies the invented Form - for then there is no 
 need of a prefcribed nor pre-compofed hu- 
 mane Form : and if we life fuch a Form, we 
 deny the Power, and reject the fufficient fuc- 
 ceflive Gifts of the Holy Spirit, by relying 
 on that Form. And fo the Apoftle argues, 
 that as Jannes and Jambres withfiood Mofes, 
 
 Tm z 2 f° ^° f ^ e f e re f l ft f ^ e Trntb : Men of corrupt 
 ' Minds, Reprobate concerning the Faith. 
 
 Thirdly, Seeing that thofe Perfons with 
 whom I am chieflyconcerned,do not only op- 
 pofe, deny, and refufe the Ufeof a humane 
 prefcribed and precompofed Form of Pray- 
 er, but alfoof that Prayer which our Lord 
 taughthisDifciples*, of which they rightly 
 fay, that it was but an Epitome of all' Pray- * 
 er, and was never intended to confine Pray- 
 er to the Compafs and Form of thofe Words. 
 For we find that none of thofe many Pray- 
 ers in the New Teftament were fo limited, 
 but according to the State and Circumftances 
 of Perfons ard things, they made Supplica- 
 tion by the Holy Spirit : and fo muft Singing 
 alfo be left to the Liberty of the Holy Spi- 
 rit of Gcd. And one might think that I 
 need not ufe farther Arguments •, for their 
 own Practice confutes their Error in Singing 
 prefcribed Forms, and teftifies the Truth 1 
 am pleading for : for what Reafon can be 
 given for Forms of Singing, v/henthey deny 
 all Forms of Prayer ? and how can they re- 
 ject a Form of Prayer, or the Form of 
 
 Prayer 
 
intljeaaiojfljipof <©otu 21 
 
 Prayer which Chrift hath left us in the New 
 Teftatnent, while they maintain the ufe of a 
 humane Form of Singing, which is no where 
 found in the Holy Scriptures ? 
 
 IV. Of Womens Singing. 
 
 That Women ought neither to teach nor 
 pray vocally in the Church of Chrift, is ge- 
 nerally believed by all Orthodox Chriftians, 
 and is aflerted from i Cor. 14. 34, 35. Let 
 your Women keep filence in the Churches : for it 
 is not permitted unto them to /peak •' And 1 Tim. 
 2. 1 I, 12. Let the Women learn in Silence with 
 all Subjection : but I fuffer not a Woman to 
 teach, nor to ufurp Authority over the Man, but 
 to learn in filence. I therefore greatly mar- 
 vel that any Man fhould aflert and admit 
 of fuch a Practice as Womens. Singing ; and 
 that any Woman mould prefume to fing vo- 
 cally in the Church of Chrift, when hepofi- 
 tively and plainly forbids them in his Word : 
 for Singing is Teaching, Coloff. 3. 16. and 
 Speaking, Ephef 5.19, both of which arc 
 plainly forbidden to Women in the Church. 
 And befides, they are commanded to learn 
 in filence with all Subjection. And if this be 
 not Truth, I am at a lofs how to find it. 
 And fuch as deny the Authority of thefe 
 Scriptures to forbid Womens Singing, do of * 
 necedity deltroy the Authority of the Word 
 of God, and leave us deftitute of a Rule of 
 Worfhip. 
 
 B 3 But 
 
ii Concerning Singing 
 
 But fome may fay, Were there not Singing- 
 Women in the Time of the Law ? True, we 
 read of Singing- Women ^ but as there was 
 no Inftitution of them amongfl the Priefts 
 and Levites, who were fet apart by Name 
 in their feveral Orders ^ fo we find them no 
 where concerned as fuch in the Worfhip of 
 God, but either for Mirth and Delight, or 
 as Mourners for the Dead, in which they 
 were very skilful in making of Lamentations 
 both by Voice and Inftruments of Muilck, as 
 was the Jewifh Cuftom : which you may 
 plainly fee by thefe Scriptures, 2 Sam. 1$. 
 35. iChron.$$. 25. Jer. 9. 17, 18. Amos 5. 
 16. Ecclef. 2. i,8. Mat. 9. 23. 
 
 V. Of the Order of Singing. 
 
 This we have plainly and clearly delivered 
 to us in 1 Cor. 14. 26 to 34. How it it then-, 
 Brethren ? when ye come together? every om of 
 you hatha Pfalmjoath a Dollrine^hath a Tongue ', 
 hath a Revelation* hath an Interpretation. Let 
 all things he done to Edifying. Here the Apo- 
 Itle fpeaks of the feveral Gifts of the Holy 
 Spirit, and lays down a general Order for 
 their Delivery. 1. The Tongue mult be by 
 two, or at moil by three, and that by courfe : 
 And let one interpret •, that is, That in cafe 
 there were many could fpeak with Tongues, 
 they fhould not all exercife, to take up the 
 whole time with that Gift, but only two or 
 three of them, and that by courfe or turns. 
 And if any thing be revealed to another ■, that 
 
 ft. 
 
in tlje WIo!flj:p of ®oiu 2 j 
 
 /Trf^rA? fcy, /££ r ta ^r/? Wd &# P^ce .' for ye 
 may all prophefie one by one : the Dtttch tran- 
 flate it, one after another. Here is the 
 Rule for our Practice, one by one, or, one af- 
 ter another, by courfe or turns, they may 
 fpeak with Tongues, and prophefy. And 
 though only thefe two Gifts are particula- 
 rized in the Rule, yet the Order ftands for 
 ail the reft, as having relation toic. The 
 univerfal Pra&ice of all Chriftians allows 
 this Order in the Gifc of Doctrine, and we 
 our felves in the Gift of Prayer, that but 
 one is to pray at once. And therefore fee- 
 ing that this Order is obferved in the Gift of 
 Prayer, which is not mentioned amongft 
 thole feveral Gifts > then finely we muft al- 
 low the Pfalm, as one of thofe Gifts named 
 in the Text, and relating to the Rule to be 
 delivered after the fame Order appointed 
 for the other Gifts. And there is not the 
 leaf!: colour of pretence why any fhould 
 break the Rule in one of thefe Gifts more 
 than others, but that as they are named to- 
 gether, and a general Order appointed for 
 their life and Delivery in the Church, fok 
 muft be obferved for the Pialm, as well as for - 
 any other of thofe fpiritual Gifts. And if ttiwytofl 
 I fhould fee a Song delivered by the Gift of^ 5 ^^ 
 the Holy Spirit in this Order, I hope I fhould j% va ^X 
 blefs the Lord for fo great a Prefence of his » ^ , ^r <n _ 
 Spirit amongft his People. £^~V- 
 
 ±i% U 0Y*«-y cl&y- %c^L ouxjo fliA iu l£<L (Zcfi 1 ^/UC iAT 
 <x£Cc t&Jtt. tkcjJL m^ **** "<2J C ^+ u.CU*cj <i^i "k. r . 
 
^4 Concerning dinging 
 
 VL Objections Anfwered. 
 
 Firft Objedlion is, TWMofes, and Debo- 
 rah and Barah, fang together with the Chil- 
 dren of Ifrael : and therefore it wo* in nje be* 
 fore David'/ Time in the Chnrch. 
 
 Anfwer i. It is certain that Mofes delive- 
 red his Song by the Gift of the Holy Spirit, 
 and wrote it, as he did other Scriptures, for 
 Exod.j$.* a Memorial of I fr act's Deliverance to future 
 Ages : but that it was then brought in, or 
 any part thereof, till T>avid\ Time, to the 
 Levitical Service in the ordinary Worihip of 
 God, is no where evident. Nor can this 
 Singing be any Rule either for Levitical or 
 Gofpel-Inftitution : for then we muft bring, 
 in Dancing as well as Singing *, for Miriam 
 the Prophetefs, the Sifter of Aaron^ took a 
 Timbrel in her Hand, and all the Women 
 went out after her with Timbrels, and with 
 Dances. 
 
 2. If we fhould fuppofe that Mofes> Mi- 
 riam and Ifrael fang vocally together at one 
 and the fame time j we may rather take it 
 for an extraordinary Exftafy of Mirth, Joy, 
 and Gladnefs before the Lord, exprefled by 
 Dancing as well as Singing, (as David when 
 he danced before the Ark,)than for any part 
 of inftituted Worfhip. 
 
 3. If we fhould conclude that all Ifrael 
 did not vocally fing with Mofes, but thofe 
 whofe Hearts the Lord had touched with a 
 fenfe of that great Deliverance joined in 
 
 Spirit 
 
:■ 
 
 fit tlje aXLlciflitp of $00. 2 5 
 
 Spirit with him, it is no more than what is 
 evident from the like manner of Speech of Afts 2, 42* 
 the three thoufand new Converts that conti- 
 nued ftedfaftly in the Apoltles Doctrine and 
 Fellowfhip, and in breaking of Bread, and 
 in Prayer : for they did not all vocally pray 
 together,nor actually break Bread •, but join- 
 ed with, and partook of thofe Ordinances 
 by the Miniftry. So that if you take it in 
 either fenfe, it will make nothing for the 
 eftablifhing of a vocal Singing together in 
 Gofpel-Wor/hip. 
 
 Secondly , It is fa id, Then fang Deborah Judg. 5, 1. 
 and Barak: But Deborah did only vocally 
 fing, and Barak joined in Spirit with her in 
 the chiefefb part of the Song : for how could 
 Baraks call himfelf Deborah ? faying, Vnt'%1 
 that I Deborah arofe, that 1 arofe a Mother in 
 Ifrael ? And it is plain that fhe only did vo- 
 cally fing unto the Lord, ver. 12. jfwafy, a- 
 wake, Deborah \ awake, awake, utter a Seng : 
 Arife Barak, and lead thy Captivity captive^ 
 thou Son of Abinoam. 
 
 Second Objection is, That in SaulV Time 
 Mufick wasufedby the Prophets ; and therefore i&fl».io.$ 
 why not Singing and Mnfick^ too in their Wor- 
 fhip? 
 
 Anfwer. As others befides the Levites were mmb. 1 1 , 
 Prophets - 7 fo I do not find that any of thofe 16,24,26, 
 Prophets were Levites, to whom alone both Ex * 2 4 #I1 
 the Songs and Mufick were afterwards limi- 
 ted, as the Minifters thereof in God's Service : 
 and there being neither Inftitution nor Pra- 
 ctice of it to be found, we have no ground 
 
 to 
 
25 Contenting Rinsing 
 
 to believe that it was in ufe in the conflant 
 Worfhip of Gcd betore David's Time. 
 
 Third Objection is, That if Mufick and 
 Singing commences its Date from David's 
 Inftitution, and was to continue for conflant 
 Temple- Worfhip, till Temple and Temple* 
 Service was made void, by the Coming of 
 Jefus Chrift to erect a more fpiritual Wor- 
 fhip •, why fhould not Gofpel-Singing conti- 
 nue in conilant ufe while Gofpel-Temple re- 
 mains, viz. till the fecond Coming of Jef its Chrift 
 without Sin unto Salvation . ? 
 
 j4nfwer i. As God did feparate literal If- 
 
 Exod i rae * ^ rom t ^ le EgyP tians -> anc * a U other Nati* 
 5 6.'**' ons > to be his peculiar Treafure and King- 
 dom of Priefts, to worfhip him : fo by the 
 firft Promulgation of the Gofpel, he called 
 his Church out of the World, and feparated 
 i Pit, 2. 5, them as a Chofen Generation, for a Royal Holy 
 9' Priefthood and Nation, to worfhip him ac- 
 
 cording to his Will. 
 
 2. Though the words Temple and Taber* 
 nade are varioufly ufed in the New Tefta- 
 ment, and fometimes for one and the fame 
 Thing and State of the Gofpei-Church ; yet 
 Mb. 8. the Apoftle doth plainly fhow that the De- 
 dication of the Tabernacle by Mofes with 
 the Blood of the Firft Teftament, was the 
 cb^p. 9 . p atern anc j Figure of the Erection and De- 
 dication of the Gofpei-Church, the Heaven- 
 ly Tabernacle, by the Blood of the Second 
 Teftament, viz. of Jefus Chrift •, fo that 
 the firft fctting up of the Gofpei-Church is 
 not the Antitype of David's and Solomon's 
 
 Tern- 
 
in-tfje 22Ia$)ip of <55<rti> 27 
 
 Temple, but of Adofiis Tabernacle ) and 
 Solomon's Temple is a Figure of greater things 
 to come. 
 
 3. As in the time of the Levitical Taber- 
 nacle- W or fhip, Singing was not elrablifhed 
 as part of that conftant Service, but was on- 
 ly a Gift on extraordinary Occadons, till 
 the more glorious and perfed Temple-State 
 of the Church fnould be erected : fo under 
 the firfr Inftitution of Gofpel- Worfhip there 
 were extraordinary Gifts of Singing, fuita- 
 ble to the then extraordinary Circumftances 
 and Prefence of God in his Church, which 
 may poffibly on extraordinary Occasions, 
 now and then on frefh EfTufions of the Holy 
 Spirit, ftill appear in the Church in her now 
 not perfect Temple, but rather Tabernacle- 
 State, till this be ended, and that more glo- 
 rious and perfect fpiritual Temple and Tem- 
 ple- Worfhip, whatever it be, fhall be erect- 
 ed, when the Winter of Afflictions is paft, Cant.2.u s 
 and the time of finging of Birds is come, at I2, 
 the Appearing and Kingdom of Jefus Chrift, 
 in which time there fhall be the molt glorious 
 Perfection and full Completion of the fpiri- 
 tual Temple and Worfhip of God that ever 
 was or fhall be extant upon Earth. 
 
 4. And as theOldTeltament-Tabernacle- 
 State of the Church was to be beautified, 
 perfected and enlarged in the Temple- State 
 and Temple-Worfhip, and was to continue 
 till the Change and Tranflation of it into 
 the Gofpel-Chiirch or Kingdom of Heaven : 
 fo this Gofpel-Tafrernacle-Church-State (hall 
 
 be 
 
2§ Concetm'ns Singing 
 
 be perfected, inlarged, and beautified in the 
 glorious NQW-Jenifalem-Tem\)\e and Wor- 
 ship of God, which ftiall continue to the end 
 of the World, and then be tranflated into 
 the Eternal Kingdom of Heaven. Now as 
 David and Solomon were Types of Chrifl; •, 
 and the Old-Teftament-Temple and Wor- 
 fhip were Shadows of the New-Jerufalem- 
 Temple and Worfhip of God in the thoufand 
 Years : So the Inftitution of Singing in the 
 Levitical Temple- Worfhip, (hall be compleat- 
 ly anfwered in the glorious Antitype and 
 fpiritual Temple-State in the thoufand Years 
 of Chrift's Kingdom here on Earth,after fuch 
 manner as God fhall be pleafed to appoint for 
 fuitable Worfhip to that Day, when the 
 whole Creation that now groaneth under 
 the Bondage of Corruption, fhall be then 
 Rom. s. delivered into the glorious Liberty of the 
 Sons of God. 
 
 Fourth Objection is from Jfa. 52.8,9. 
 Ihy Watchmen Jhall lift uf the Voice, with the 
 Voice together foall they fing : for they fhall fee 
 Eye to Eye, when the Lord fljall bring again 
 Zion. Break forth into Joy, fing together ye 
 wafie Places of Jerufalem : for the Lord hath 
 comforted hts People, he hath redeemed Jerufa- 
 lem. From whence fome do ailert a Sing- 
 ing together in the Gofpel- Church. 
 
 Anfw. 1 . That this Scripture hath no pro- 
 per Relation to the meer Gofyd-Sion and 
 Gentile- Jerufalem, is clear from the Text it 
 felf, which (peaks of the wafte Places of Je~ 
 rafalcm, and Redemption of literal Jerufa- 
 lem, 
 
 21, 22. 
 
Um, the Captive Daughter of Zion^ when 
 there fhall no more come into her the Uncir- 
 cumcifed, and the Unclean ; which cannot 
 be accomplifiied until the Return of literal 
 Jfrael into their Kingdom-State at the fecond 
 Coming of JefusChrift. 
 
 2. Then her Watchmen •■> it is not faid her 
 People, but her Watchmen, viz.. her Pro- 
 phets and Minifters, they fhall fing together. 
 The Dutch Tranflation reads it they ihall 
 jubile, or cry, or fhout for Joy, or rejoice 
 together : and verfe 9. they tranflate, make 
 ye a noife or found, j utile > or fhout for Joy 
 together, ye wafte Places of Jernfalem. 
 Which Scripture moft properly relates to 
 the great J utile ^ or thoufand Years of 
 Chrilt's Kingdom - 7 and cannot be under- 
 ftood of a conftant vocal Singing together 
 by all the Church in the Worfhip of God in 
 the Gofpel-Tabernacle-State. 
 
 Fifth Objection is from thofe Words, 
 Matth.26. 30. And when they had fang an 
 Hymn, &c. From whence they do alfert, 
 that Chrifr. and his Difciples fung an Hymn 
 vocally together. 
 
 Anfvo. 1. The Word fung is not in the 
 Greek, but it is there read, And they having 
 hymned; which Word is taken by divers 
 learned Men to be of a general Signification 
 of all kinds of Praifes or Thankfgivings, 
 and not confined to Songs only. Some of 
 our old Englifh Tranflators read that Text, 
 And xihen they had faid Grace. And the 
 Dutch, do not limit the word Hymnos only to 
 
 Songs 
 
 
?o CottcerttfoB ©mgino: 
 
 Songs of Praife, but do admit of it to fignify 
 
 Amto* fa y in ^ Thanks, -or Thank-giving to God. <n. ~ 
 
 Epb. $.19. 2 - There is no Reafon to conclude that T 
 
 the Difciples vocally Tung together with 1' 
 
 Chrift ^ but that Chrift as their Minifter fe 
 
 hymned, and they in their Spirits joined r 
 
 1 Sam. r. with him : as Hannah faid \—And ftak$ in jj* 
 
 ii, 13. her Heart : for I have not met with any of ; 
 
 I^Ujc^umouv Reformed, how zealous foever they are ^ 
 
 WhW-v-ifetQ promote a vocal Singing together, that *■ 
 
 &^^:.">will admit that the Difciples, in Alls 4. ^ 
 
 ^2W<?Z' 2 -4i ^ prayed all vocally together; but £ 
 
 d&;f~1**- that they lift up their Voice by their Mi- ^ 
 
 (jZ***^T nifter, with whom they joyned only in Spi- <J 
 / ^. rit, but not with Voice: Notwithftanding 
 the Text is ftronger for it, than any Text 
 in the New Teftament is for their way of 
 Singing : read the Text, ver. 23, 24. And 
 
 being let go, they went to their own Company^ J^, 
 
 and reported all that the Chief Priefts and El- » 
 
 ders had [aid unto them. And when they heard . 
 
 that, they lift ut> their Voice to God with one ^ 
 Vir. 21. Accord, and faid, &c. And when they had 
 
 • frayed, the Place was fialzcn, &c It is here -- 
 
 faid, they lift up their Voice to God with one r 
 
 tu^iirfken-tyecwdi g ut j n Matt'h 16. it is only faid, fc 
 
 JhUJ«/{»*7They hymne& Now if the word {they] mult J 
 
 fy>~f7'""S prove their vocal Singing together with | 
 
 <LcULj ff^^fchrift;,mnch more will thofe wordsJThey lift & 
 
 cM^U-HUtt^ u p ^ f| y y i cet0 q 0( { w i t h one jiccord and fa\d~\ ^ 
 
 f c^S^;^P rove tneir vocal Praying together. And I 
 
 \££a*v' let me plainly tell you, that if you aflert a £ 
 
 ^^tfy^vocal Singing together from Matth. 26. you j. 
 
 it '^'^^^^cannotdeny a vocal Praying together from <j; 
 
fit tlje aiotfl)tp oc ®<fo. 31 
 
 Atts 4. And if you after t a prefcribed Form 
 of Singing, you cannot poflibly avoid the 
 bringing in of a Form of Prayer : for the 
 fame Arguments ufed for the one, will 
 ferve to promote the other, with this Ad- 
 vantage, that we have a form of Prayer pre- 
 fcribed by Chrifl himfelf in the New Tefta- 
 ment, but none of Singing, except what 
 relates to thofe myfterious Prophecies in the 
 Book of the Revelations, which are no Rule 
 for conftant Singing. 
 
 But left any weak Chriftians mould from 
 hence imagine that there is fome ground for 
 a vocal Praying together, as the manner of 
 fome is, I fhall fay fomething farther, to de- 
 monftrate that this Prayer was not made by 
 all the Church vocally together, but by the 
 Minifter only, as their Voice to God. For 
 the proper Signification of the words can- 
 not be otherwife underftood - 7 It is faid 
 [they] in the plural Number, becaufe not 
 only the Minifter, but the whole Church did 
 with one Accord and Agreement of Spirit 
 lift up their Voice (Gv.the Voice) to God ; 
 not Voices, in the plural Number, for then 
 all did vocally pray together, b:it Voice, in 
 the lingular Number \ fo that chough many 
 were of one Accord in Spirit, yet they all 
 had but one (ingle Voice, viz.. of their Mi- 
 nifter, which they, by Agreement of Spirit 
 with him, lifted up, as their Mouth to God 
 in Prayer. And after this manner the A- 
 poftle proveth that the Promifes made to Gd , 
 Abraham'*'* Seed, were made to Chrift, be- 2 ^ # * 5 * . ' 
 
 caufe 
 
! 
 
 3 2 Concerning ©fngittff 
 
 caufe they were made to Abraham, and to 
 his Seed, in the lingular Number. And 
 therefore if the Apoitle proveth that the 
 Promifes were made to Chrift from the 
 Word Seed, as of one, in the lingular 
 Number, there is as much Reafon to aflert 
 that the Word Vo : ce was put in the lingular 
 Number ^ properly to explain that by one 
 Voice they expreUed themfelves to God in u- 
 nanimous Prayer. And we find that the Spi- 
 rit of God ufeth the lingular and pluralNum- 
 ber, not fo much to follow the Grammatical 
 Rules of humane Learning, as to exprefs 
 and demonftrate the Truth to us, as Gen. i. 
 am Street l ' ^°^ im B ara -* the Almighties he created ; 
 In Us dC which is fignificantly exprefTcd for our learn- 
 viding o/ing, that a Plurality of Divine Perfons, the 
 the //oof. Trinity in the Unity of Eflence, were con- 
 cerned and wrought together in the Works 
 of Creation. So that thefe feeming Diffi- 
 culties do not arife from any real Abfurdities 
 or Errors in the Holy Sriptures, but from 
 our Isuorance and want of Light to under- 
 ftand the Myfteries of God contained in 
 them. 
 
 Sixth Objection is from JBs 16. 25. And 
 
 git Midnight Paul and Silas prayed, and fang 
 
 Praifcs unto Cod; and the Prifoners heard 
 
 them. Here alfo the word \Jang\ is not 
 
 found in the Greek Tongue, and the Word 
 
 '7'ich-trTxtl hymnos, is to^praife > they prayed and praifed 
 
 lfv*U*,*r Godii Prayer fo loud, that the Prifoners 
 
 ^vu'Un^^ heard trum. And as this could not be by a 
 
 >{it*&*~*<> p r efcribed form, for then we mould deny 
 
 KZffiJV^^* A,tt ^ * r *h^ them 
 
m tlje MoMp of ©ofc 3 j 
 
 them to have a fufficient Gift of the Holy 
 Spirit j fo there 1$ no Evidence that they 
 prayed and praifcd vocally both together, 
 but while the one prayed and praifed, the 
 other might only joyn in Spirit, and fo each 
 of them might vocally pray and praife the' 
 Lord by turns. 
 
 Seventh ^Objection is from Eph. 5. 19. 
 Speaking to (Gr. in) your f elves in Pfalms^ and Su ^ in £ 
 Hymns, and fpiritual Songs, &C. which three not%on pfa 
 Words arethtee fevcral forts of Titles of g. ' 
 Pfalms, taken out of the Book of Pfalms, ' 
 viz*, 1 ft. in Heb. Mizjnore, Gr. Pfalmos, Hymns or 
 Engl. Pfalm. idly, in Heb. fehilla, Gr. **'*&*& 
 Hytmios, Engl. Hymn or Praife. $dly. Heb. ^ 5 * »r 
 Shir^ Gr.Ode, Engl. Song Or Lays : which ^f ' 
 three Words are found in the Titles of thefe Pfalm 4$, 
 Pfalms. And fome do fay they fignify three lf*l* 4^ 
 things or kinds of Songs, viz,, ift. Pfalms, 12 °> &c - 
 the Pfalms of David; others, all forts of p^]^ 
 fpiritual Songs to be fung with Mufick. many ok* 
 idly. Hymns for humane pre-compofed Pfalms. 
 Songs of Praife. And $dly. Spiritual Songs 
 from the immediate Infpiration of the Holy 
 Spirit \ and, as others fay, are Songs com- 
 pofed, wherein are contained all forts of 
 fpiritual Teachings. And from hence they 
 ailert the Singing of David's Pfalms,. and 
 precompofed Hymns, as well as fpiritual 
 Songs. 
 
 Anfw. 1. I think it is clear from the Scrips 
 
 t'ures, that however the Words may differ 
 
 the one to the other, as to the Extent of 
 
 their Significations, yet they are ufed but 
 
 C tor 
 
34 Concerning dfttflfttg 
 
 for one manner of compounded Worfhip. 
 i/?. For though the matter of a Song is fo 
 confined that it cannot be externally 
 exprefled without a humane Voice of 
 Words, yet the Tone or Tune may be ex- 
 prefled either by Voice, (though never ufed 
 in the Worfhip of God without the matter) 
 or bymufical Inftruments : both of which, 
 as they were ufed according to the Inftituti- 
 on in the Old Teftament- Worfhip, were 
 Praifes, or praifing God •, fometimes both 
 in matter and manner ; but at other times, 
 the matter not properly being Praifes, it 
 confifted only in the manner of Delivery ; 
 as Pfalm 17, is call'd a Prayer of David, 
 and Pfalm 50 was a mournful Prayer when Na- 
 than came to David after he had gone in to 
 Bathfheba^ but yet it was delivered to the 
 chief Mufician. And fo are Songs fome- 
 times Praifes, and fometimes Prayers and 
 Complainings, Pfalm 48, 120, 123, 130. And 
 the whole Book of Pfalms, though the mat- 
 ter of it is not all Praifes but Prophecies, 
 mournful Prayers and Lamentations, yet it 
 is titled Tehttim, Hymns or Praifes, becaufe, 
 as all of it, whether called Pfalms, Hymns, 
 or Songs, were after the fame manner com- 
 . pofed by the infallible Infpiration of the 
 
 i5. 7g! **°ty Spirit, fo they were (many of them, 
 2 chron. if not all) alike delivered to the chief Mu- 
 29. 27, fician, and fung by melodious Voices and In- 
 a8 * ftruments of Mufick together \ which out- 
 
 \s 6 ward Glor y anc * Grandeur, fuitable to that 
 ek.'ilit, Temple-State, was to the external Honour 
 U 25. and 
 
in t&e axHo?ft)ip of <fo«K 35 
 
 and Praife of the moft high God, whatever 2 cbm. 
 the matter of thofe Songs were. And as 2 9«*$> 2 $ 
 the matter of thofe Songs differ (not from ^ 
 the Titles of them) but yet were alike com- pjaimL 
 pofed and delivered for Temple- Worfhip : Pfalm 48, 
 So what fpiritual Songs hath been, or here- p b l - "o- 
 after may appear in the Gofpel-Church, by F Jf: 12 ^ 
 the fpeciai Gift of the Holy Spirit, though p^\\l°l 
 the matter may fomewhat differ (not from 
 the Titles of them, nor as thofe in Mourning 
 and Lamentation) yet they were and fhall be 
 compofed and delivered alike by the Holy 
 Spirit according to Gofpel-Order. 
 
 2. Thofe three Words, Pfaltns, Hymns, 
 and fpiritual Songs, cannot be underftood of 
 three different things in the Mew Teftament 
 from the different Extent of their Signifies- ^ 
 tions. ift. Becaufe no* Old- Teftament- ^/^of/'w^a 
 Names do prove the Nature of New-Tefta- t~****ij»4*'y 
 ment-Things, as Circumcifion, Cenfer, In* '^' v .v *f* c /* 
 cenfe, Alter, Sacrifice, PafTover, (2 tj $***- T^j^^l 
 falem, Temple, are all things of a different ^ f ^JJ& 
 Nature in the Old-Teftament, to what they 
 are fometimes ufed for in the New : So that 
 Old-Teftament-Names given to New- Telia- , ^ *A 
 
 ment-Singing, do no more prove either the * ^ ^ '^ 
 
 matter or manner to be the fame, nor efta- fifi*"* 'fe?*l!* 
 blifo Old-Teftament-Singing in the Go-^'H'T$cl\ 
 fpel-Church, than the other Old-Teftament Taf\J- 1 
 Names do thole Old-Teftament-Things ia^A ,,H T*1 
 Gofpel-Times. idly. As thofe three Words ^ u * f ", x J& 
 are before proved to be indifferently ap- u ^7^^ 
 plied to one and the fame thing in the Old *™*£ *y r £ 
 Teftament ; fo there is lefs Reafon that they '^^T^t ' 
 
 c 3 ftotaax^ffl 
 
36 Concerning Smgms 
 
 fhould have diiTerent Significations in the 
 
 New : for you may find that feveral Old- 
 
 Teftament Names are given to one Gofpel- 
 
 Vl*' 2 '*' Thing •, as the Saints are called a fpiritual 
 
 jh 2. 21, y_[ ou f e anc } Temple, an Holy Pikfthood, and 
 
 Rm.2.29. J ews > andChrift h called an High PrieiV a 
 
 M.$. 14. Sacrifice, an Altar and Temple : and there- 
 
 cb. 9 . 2d. fore it being ufual to call Gofpel-Things by 
 
 icJ'**' ^ vers Names °f different Natures, in the 
 
 ' 5 ' 7 ' Old Teftament, there is no Reafon that 
 
 thofe three Names, ?fdms\ Hymns, and fpi~ 
 
 John 2.1 9, ritual Songs ; which, as Pool confeifeth, wete 
 
 21. ( promifcuoufly ufed, and which are here de- 
 
 ^PoolV ujonftfated to intend but one thing in the 
 
 CoL2°. /t Old Teftament, mould be underftood of any 
 
 I 5.' ' more than of one thing or fort of*Gofpel- 
 
 ^r^^7^P iritua l- sin g^3^ refpecling its Compofure 
 
 j,:^^ <*<S&«' and Delivery. 
 
 'hY+^l&'^t^*:- Eighth Objection, It is a moral Duty for 
 
 '.■S'^-ffjf-^h wicked Men to fray and fing Praifes to God, 
 
 which they are not able to do without a Form-, and 
 
 therefore Forms are lawful. 
 
 Frov. 21. Anfw. i. The Scriptures fay that the 
 
 4> 2 7- plowing of the Wicked is Si», and that the 
 
 5 * ' Sacrifice of the Wicksd is an Abomination to 
 
 the Lord : and wherefore, but becaufe whac- 
 
 foever Good he doth,or de(ireth,it is not for 
 
 good Ends, to ferve and glorify God, but 
 
 to confume his Mercies upon his Lulls ; he 
 
 Jm. 4. 3. turneth all into Sin, and therefore all he 
 
 doth is but Sin : if he prays for Grace, he 
 
 doth but play the Hypocrite with God, for 
 
 as he knoweth not what it is, fo he doth nor 
 
 deiire it, for he loves his own Sins and Lulls 
 
 more 
 
in tlje EHo$)ip of £08. 37 
 
 more than Grace •, and therefore his Prayers 
 cannot be pleafing to the Lord, whilfr. he re- 
 rnaineth a hardned Sinner. 
 
 2. All Men ought not only to pray, and 
 praife God as their Creator, but to keep 
 the whole Law in the per feci: State of Inno- 
 cency in which they were created in Adam - 
 but now they have no power in themfelves 
 to perform the inward fpiritual Works of 
 the Law, to love the Lord their God with 
 all their Hearts, &c. and to pray, and fing 
 Praifes to him :, they can do neither of thefe 
 fincerely in their Hearts : for the Law is fp- RonL^n. 
 ritual, and requires fpiritual Obediences but 
 
 they are carnal, fold under Sin, and blinded in 
 their Minds. And as they have not a true 
 fenfe of their Sins, nor fee their need of 
 Chrift } fo they know not that they have 
 caufe to fing his Praife for their Being : And 
 therefore for fuch to ufe a Form of Prayer 
 or Singing, when they have no Senfe nor 
 Underftanding of what they pray for, or 
 that they have caufe to fing, is to mock God 
 with their Lips with that which they have 
 not in their Hearts. Befides, the putting of 
 Perfons on formal Worfhip, is not the way 
 to get the Spirit, but to reft on formal Du- 
 , ties, which hinder their coming to Jefus 
 Chrift. 
 
 3. As Forms are many ways finful and 
 hurtful to the Souls of Men, fo there is no 
 need of them, as Crutches^ for Lame Men, 
 to bring them to Jefus Chiifti for where 
 there is a true Conviction and fenfe of Sins, 
 
 C3 thit 
 
3 8 Concerning Singing 
 
 that Soul can cry againft them •, and if it be 
 but with Lord, be merciful to me a Sinner, he 
 fhall (as Chrift faith) be rather juftified than 
 with a formal Prayer, without Convictions : 
 And when they are Sons, God fendeth forth 
 W.+G. the Spirit of Adoption into their Hearts, 
 A««.8.i$. that crieth, anc i teacheth them, whereby 
 they cry, Abba, Father, without the help 
 of humane Forms. 
 
 Ninth Objection, All true Relievers and fin* 
 cere Chrifiians have continual caufe to rejoice in 
 the Lord, and magnify God in the higheft Cele- 
 bration of his Praife : and therefore it is their 
 Duty in his conftarit Worjlrip to fmg his Praife. k 
 Anfw. Whatever Caufe we have to rejoice 
 in the Lord, and to glorify God in the high- 
 eft Celebration of his Praife, for Redempti- 
 on-Grace, and thofe fure and everlafting < > 
 Mercies confirmed to us in the Blood of Jefus 
 Chrift, yet it doth not from thence follow 
 that we fhould conftantly fing to God in his 
 publick Worfhip. 
 
 i. Becaufe that in this Life the Toys and 
 
 /J**^j£to-/«:Confolations of our Redemption-Grace, 
 
 Cs-tfc^fcTs is mixed with Sorrows for Sins, Temptati- 
 
 '^'^Cf^j^ons, Troubles and Afflictions, which de- 
 
 ,^t . JfiU^$Tivt us of the conftant exercife of the Grace 
 
 of Joy in our Souls. And, as Solomon faith, 
 
 gtettf, 3. 7a e ver y thing there is a Scafon, and a Time to 
 
 x * 4 ' every Purpofe under the Heaven : A Time to 
 
 weepy and a Time to laugh •, a Time to mourn , 
 
 and a Time to dance. And the Times of the 
 
 Church of Chrift are differently fet forth, 
 
 C<int.2,ii, and compared by the Holy Spirit to Winter 
 
 and 
 
tit tlje &aio$up of ®o5u 3 9 
 
 4»^ Summer •, when the Flowers appear on the 
 Earthy and the Time of the finging of Birds is 
 come. And, as I ihewed before, that the Jew- 
 i(h Church, through Sin and Unbelief, had 
 her Wildernefs and Tabernacle-State and 
 Time of Trouble, which called for Mourn- 
 ing and Humiliation more than Singing, fo 
 the Gofpel-Church hath her Wildernefs and 
 Sackcloth- State, in which fhe muftprophefy 
 1260 Days. Now as Sackcloth, which beto- jfa 22t I2s 
 kens Mourning, and Singing, are inconfiftent 
 with each other ^ fo we fhould not imagine 
 that God requireth fuch Oppoiites in Na- 
 ture both together. For he hath appointed 
 unto them that mourn in Zion, to give unto 
 them Beauty for Jtfhes, the Oil of Joy for Ifa,6i,$. 
 Mourning, the Garment of Praife for the Spi- 
 rit of Heavinefs. And as the Apoftle faith, 
 Is any among yon afflified . ? let him pray : Is any J m *$* 1 3* 
 merry ? let him fing Pfalms. From which it 
 is manifeft that Affliction and Prayer, and 
 Rejoicing and Singing, have their different 
 Seafons : and that until the one be taken a- 
 way, the other is not given. But fbme may 
 think that the two Sackcloth- Witnelfes in 
 Rev. ii. are not the Church of Chrift, but 
 two particular Perfons and eminent Witnef- 
 fes that fhould arife. But to me it is plain .. ' 
 that they mutt be underftood of the vifible 
 Church of Chrift : for if the three Days 
 and an half of their lying dead, as is gene- 
 rally owned, and cannot be otherwife under- 
 ftood, be the fpace of three Years and an 
 half of Time -, then alfo by the fame Rule 
 C 4 ♦ the 
 
40 Cattcctrtftttj Singtns 
 
 the \i6o Days of their prophefying in 
 Sackcloth mult be taken for 1260 Years, 
 which is too long a time for one Age, or two 
 particular Perfons to continue: And there- 
 fore the two Sackcloth-Witnefles are the vi- 
 
 Ktv. 13. 7. ribie Church of Chi id, which the Bead (hall 
 make War upon and overcome. And fo al- 
 
 ch.12. 14. fo mud the Woman in the Wildernefs be un- 
 derftood of the Church of Chrift under her 
 
 Ktv. 1. 9. Troubles and Perfecutions in thef Kingdom 
 and Patience of Jefus Chrift. For ail that 
 
 277w.3. 1 2. will live godly in Chrift Jefus, frail fnffer Per- 
 fecmion. And we mult thro much Tribulation 
 
 Acts 14.22 enter * nt0 x ^ e Kingdom of God. Seeing therefore 
 it is given to m not only to believe on Chrift, but 
 
 Tbil.i,2e. a lf d to fajfer for hi* Sakf ; and that God reap- 
 pointed his Church her Days of Mourning ; 
 and that thro her falling away from her primi- 
 tive Love and Zeal, me has loft much of thofe 
 bletfed Gifts of the Holy Spirit (lie then had. 
 Let us not deceive our felves, and think tq 
 recover the Gift of Singing with our carnal 
 
 tfa.22. 12, Spirits, in an improper and contrary Sealbn, 
 
 13. Ifrael-1'ik^ when we mould mourn for the 
 
 great Apoftacy, Pride, Covetoufnefs and 
 Carnality of Spirit which is found in the 
 Church of Chrift, and fait and pray for the 
 
 Jft.32. r$. Pardon of Sins, the full Deliverance of the 
 Captive Daughter of Sion, and the Return 
 of the Holy Spirit, that the Wildernefs may 
 become a fruitful Field. And therefore as 
 our Sins deprive us, and as God hath not al- 
 lotted to us 3 Heaven of continual Joy and 
 co.jiitant Singing in this prcfent evil World \ 
 
 fo 
 
in ttje £2Iorfl)ip of ©otu 41 
 
 fo the different Graces of his Holy Spirit, 
 and Duties required of us, are fuited to the 
 different Circumlfcances of our Lives, which 
 are raoicly filled with Troubles, Sins and 
 Temptations. And though particular Saints 
 may and oft-times do rejoice and glory in 
 Tribulations when the Spirit of Glory refts 
 upon them, and raifes their Hearts above 
 their Troubles •, yet this is but now and then 
 at certain Times through a light of Faith, 
 when God is fealing his Love upon their Spi- 
 rits, to incourage their Souls to perfevere : 
 Otherwife if it were confhnt, Troubles 
 would be no more Troubles, nor Afflictions 
 no more Afflictions \ or, if their Joys were 
 greater and more conftant than their Sor- 
 rows, it could not fo properly be called a 
 Sackcloth, mournful, afflicted State *, for ei- 
 ther of them which is moll conftant, and in 
 which we have the greateft Share and Exer- 
 cife of our Lives, defervedly beareth the 
 Name. And therefore if particular Souls, 
 or the Church of Chrift in general, be in a 
 State of Trouble and Affliction, they are fo 
 far uncapable of the conftant Exercife of the 
 Grace of Joy, and confequently of conftant 
 fpiritnal Singing in the publick Worlhip of 
 God, as their Troubles and Sorrows muft 
 needs exceed their Joys -, and then the Gra- 
 ces and Duties fuitable to that State' fhouid 
 be in exercife, as Long-fufFering, Patience, 
 Faith of Reliance, Meeknefs, Watching, 
 Praying, &c. which are more ftrongly injoi- 
 ned, and oftner prefled on us in the New 
 
 Tefta- 
 
42 concetnmo; amgntjj 
 
 - Teftament for our conftant Practice, than 
 Singing is, and that becaufe our Troubles 
 and Sorrows are more conftant than our fpi- 
 ritual Raptures : So that from our Incapaci- 
 ty of maintaining a conftant and fufficient 
 Exercife of the Grace of Joy in our Souls, 
 through the Troubles, Sins and Temptations 
 of this World, the Weaknefs of our Faith, 
 and want of the fufficient Gift of the Holy 
 Spirit, we are not now able to ling with the 
 Spirit, and with the Underftanding alfo, in 
 the conftant and publick Worfhip of God, 
 and to prefs it beyond our Underftanding, 
 proportion of Faith, and meafure of the 
 gracious Gift of the Holy Spirit, when o- 
 ther Graces fhould be in exercife, is a Sin. 
 
 2. Every true Chriftian, nor the Church 
 of Chrift in general, is not capable to ling 
 Praifes to the Lord in his publick and conftant 
 Worfhip ; becaufe the greateft number of 
 Chriftians, as it is believed, efpecially in our 
 Day, have not attained to a fufficient Faith 
 
 Km to °^ Affiirance of the Love of God in Chrift 
 
 5# *' Jefbs unto thiir Souls, (which made the A- 
 poftles to rejoice with Joy unfpeakable, and 
 
 i Pet.i.s. full of Glory) but have their doubtings be- 
 tween Hope and Fear of what fhall become 
 of them to all Eternity : And therefore 
 while they are in the new Birth, or Babes in 
 Chrift, and have not met with the witnef- 
 
 jtaB.8. i<. fi n £ P° wer > or perfwafive Influence of the 
 
 ' Holy Spirit with their Spirits, that they are 
 
 the Children of God, they cannot fing his 
 
 Praife for their Redemption : for if they are 
 
 not 
 
fit tfje 22Io?ffjip of $oa, 4 3 
 
 not fufficiently aflured of it by Faith, they - 
 cannot fo rejoice in it. And we fhould not 
 think that God requireth more of his Church 
 and People than he hath given Ability and 
 Qualifications to perform. 
 
 Tenth Objection, Formal Prayer and Sing- 
 ing were ufed under the Law : and therefore why 
 not formal Prayer and Singing under the Gofpel . ? 
 
 jinfaer. As the vifible and fucceflive Mi- 
 miters of the Worfhip and Service of God 
 under the Law, were not called as fpiritual 
 converted regenerated Believers, but were 
 an Election out of the natural and carnal 
 Seed of Abraham in their Generations, by 
 Succeffion unto the Minifterial Office : fo 
 the Body of the Old-Teftament-Church 
 were not called into that vifible Church- 
 State as fpiritual regenerated Believers, but 
 as the natural and carnal Seed of Abraham, 
 Ifaac, and Jacob. And therefore as that 
 People were carnally and nationally imbodi- 
 ed into a vifible Church-ftate ; fo their infti- 
 tuted Worfhip was formal, literal, ceremo- 
 nial, carnal and typical, fuitable to them, 
 and the Deflgn of God to make them and 
 their Church-State a Type, Shadow and Fi- 
 gure of his calling a fpiritual People into a 
 more fpiritual ChurchhState, to ferve him 
 in more fpiritual Ordinances in Spirit and in 
 Truth : And therefore fince Chrifi; is come 
 in the Flefh, and hath removed and abolifh- 
 ed the Mofaical and Levitical Church-State, M- 7- 12, 
 the New-Teftament- Writers have defcribed £jf» l8 - 
 Gofpel-Things in oppofition to them, as t ^' u 9 ' { 
 
 Power 
 
4+ Concernfojj ©utjjiitff 
 
 Rom.2.2Q y Power, to Form, as Spirit to Flefh, as Spin- 
 as tual to Literal and Carnal, as fpiritual Seed 
 3£f'3*"* to flefhly or carnal Seed, as Shadows to Bo- 
 acJ^Ji -dfesi as Worldly to Heavenly, asTypesand 
 Hem. 7. 6. Figures of good Things to come : So that 
 cba?. 1. there is no legal inftituted Worfhip, as found 
 2 tl/ 29 ' * n ^ e P u ^^ c ^ Levitical Service and Circuiri- 
 Gd't'2'c ^ a nces,that can be either proper or a fuffici- 
 cbl^.2i\ ent Warrant for our Practice in Gofpel- 
 &c 29 to Times •, and therefore it is our Duty to look 
 the End. m ore directly into the Gofpel-Inftitutions 
 M.io.i.f ov Gofpel- Worfhip, than to confufe the 
 nfigl *' Mind* of weak Chriftians with Queftions 
 0/.2.17. from the dark Shadows of the Law, which 
 tend to Bondage, and have proved very mif- 
 chievous to the Gofpel- Church •, for which 
 caufe many, whom God hath graciouQy en- 
 lightned in the Holy Scriptures, have been 
 forced to treat the more largely on Legal 
 2 Cor, 5. Ceremonies, to remove the Vail of the Law, 
 i4»>5> , 7« which to this day too too much remains on 
 the Minds of many Chriftians. 
 
 Eleventh Objection, Prayer under the Go- 
 fpel is an Ordinance of the fame Nature at it 
 vom under the Law ; and therefore Singing under 
 the G off el may alfo be of the fame Nature, and 
 intend the fame thing as it did in the Legal 
 Worship. 
 
 Anfvper. It is true that private Prayer is a 
 Duty of the fame Nature under the Gofpel 
 as it was under the Law, both with refpect • 
 to the like Occafions, Wants and Necefiities 
 of the Saints ; and to the fame Spirit, by 
 which all'true Believers do offer up fpiritual 
 
 and 
 
and efFedtual Prayers to God. But astpthe 
 Conveyance and Delivery of Prayer as an 
 Ordinance,, in and for the publick minifte- 
 rial and ordinary iriftituted Service of God 
 in bis Church, there is a Difference in Go- ' 
 fpel-Times to what it was under the Law : 
 for fuch publick Prayers were conveyed and 
 delivered formerly with dark Shadows, and 
 carnal Ordinances, by which means the Spi- 
 rituality of fpiritual Perfons (as David, of 
 whom it is faid, that he praifed God by the 
 Miniitry of the Priefls and Levices) in the 2 c ^*- 
 publick Worfhip of God was greatly vailed ^5; 
 to what it now is, flnce all thofe Forms, Ce- j^i^ 
 remcnial Shadows, and carnal Ordinances 2'choK,^, 
 are removed : for while the Priefls were 25 to^u 
 offering the Sacrifices, the Priefls and LcP #*■*"• Ifc 
 vites, in Songs with Inftruments of Mulick, I7 > 22- 
 delivered fuch Pfalms of Prayers and Praifes 
 as were appointed for the publick Service of 
 God. So that publick Prayers in the ordi- 
 nary and conftant Worfhip of God in the 
 Old-Teftament-Church, was miniftred in a 
 different manner to what it now is, and 
 ought to be under the Gofpel :, and therefore 
 whatfoever Singing hath been, or flill may 
 be' in Gofpel-Times, may as well differ from 
 the Old-Teftament-Temple-Singing. But 
 having before fhewed that Temple-Singing 
 was no Type of Singing in the Gofpel-Ta- 
 bernacle-Church-Statc, there is the lefs need 
 of any Reply to this Objection. 
 
 Twelfth Objection, Since the extraordinary 
 Gifts of the Holy Spirit are ceaftd^ we nmfl 
 
 novo 
 
46 Concetntng: Singing 
 
 now pray and preach by its ordinary Gifts •, and 
 if we are allowed to ufe precompofed Forms of 
 Preachings why not of (they might fay Prayer 
 and) Singing alfo. 
 
 Anfw. i. I do acknowledg and aflert that 
 
 we ihould not neglecl; Prayer, till we have 
 
 an extraordinary Gift or Impulfe of Spirit 
 
 unto Prayer •, but we Ihould confeantly go 
 
 to God as we can, not only for Continuance 
 
 of thofe Mercies we have, but for further 
 
 Supplies of our inward and outward Wants, 
 
 which are the chiefeft part of Prayer. But 
 
 Singing proceeds from a Fulnefs of Injoy- 
 
 Ja. $2. 9. ment> anc | j s ca H e d a Breaking forth, and 
 
 therefore requires a greater Meafure of the 
 Holy Spirit. For we can pray for what we 
 have not, but we Ihould break forth into 
 Singing from what we have \ otherwife we 
 mock God, and draw nigh unto him with 
 Ifa. 22.13. our Mouths, and honour him with our Lips, 
 when our Hearts are far from him } and 
 our Fear towards him is taught by the Pre- 
 cepts of Men ^ and therefore when Iconfi- 
 der the prefent State and Frame of the 
 Churches of Jefus Chrill, I much wonder 
 that fo many fhould be for Singing, when 
 their Hearts are Co much below Prayer : for 
 if we fhould go from Saint to Saint, we 
 fhould find that this is the general Cry, 1 
 have a dead and ftony Heart, faith one •, 
 and another mourneth under the Strength 
 and Power of Sins and Temptations •, and 
 a third for the Light of God's Countenance : 
 and the great Complaint is, I am duH and 
 
 heavy, 
 
heavy, and cannot profit in Ordinances , 
 and that which is worft: of all, I am /hut up 
 in my Spirit, that I cannot pray, I want 
 the Spirit of Prayer and Supplications. 
 Now if thus it be, then where is the Spirit 
 of Singing ? Will you lie, and exprefs that 
 with your Lips to God which you have not 
 in your Hearts ? 
 
 But fome of thefe will fay, Singing will 
 raife ?ny Spirit, 1 §nd Refrejlment by it, and 
 therefore I am for Singing. 
 
 To this I anfwer, That there may be a na- 
 tural fenfual Joy in the Heart when it is not 
 from the Light and Influence of the Holy 
 Spirit, and therefore we muft beware that 
 we make not our Spirits a Standard for the 
 Worfhipof God, but that we try our Spi- 
 rits by the Scriptures. 
 
 idly. As to Forms of (Prayer and) Sing- 
 ing, I have fufficiently treated of them be- 
 fore, and that the fufficient Gifts of the 
 Holy Spirit /hall continue for the Worfhip 
 of God in the Gofpel-Church to the end of 
 the World ^and therefore my Bufinefs here, 
 is, only to (hew that the uiing a Form of 
 Preaching, is no Example for a Form of 
 Singing : if it be, why not of Prayer alfo ? 
 which you deny, becaufe there is Reafon for 
 a Form of Preaching from trie Word of God, 
 and Example of Chrift himfelf, who read a 
 Text, and then preached from it-, though 
 as he was not, fo others are not limited to 
 that, or any other particular Forms , yet it 
 is lawful for them, and required of them, 
 
 to 
 
4 8 Concerning Swging 
 
 to compare fpiritual things with fpiritual ; to 
 i Cor. 2. attend on Reading and Meditations, and to hold 
 I? * f aft the Form of found JVords, rightly dividing 
 
 1 Tim. 4. the WordTvf Truth as a Wormian that needs not 
 l h 1 5» to be afoamed of his Wo't\: as Paul, who faith, 
 
 2 Tim. 1. fhefe things, Brethren, I have tn a Figure iranf- 
 £2. i<. f erre ^. t0 m y f cl f-> ^ t0 Apollos for your 
 i Cor, 4.6. f a ^ s - S° tilat where the Scriptures do give 
 
 ' "us Liberty, we may ufe it : but it is our Sin 
 to take it where it is forbidden •, as I have 
 fhewed it is to ufe a Form of Prayer or 
 Singing. 
 
 I could fay more of the different Nature 
 of Preaching to that of Prayer and Singing, 
 but I think itisneedlefshere, and therefore 
 I fhall conclude, with my humble Requeft to 
 all thofe that are for Singing of David's 
 Pfalms, or any prefcribed Forms of Singing, 
 as the Cuftom is, that they would be pleafed 
 ferioufly to coniider of thefe feveral things 
 following. 
 
 1. That the vocal Singing together, ei- 
 ther of David's Pfalms, or any humane pre- 
 compofed Forms, is a corrupting of the 
 pure Worfnip of Jefus Chriit, in mingling 
 of Law and Gofpel, or humane and divine 
 things together. 
 
 2. It will lead us to Apoflacy, to return 
 from whence we came, as a Dog to his Vo- 
 mit, and as a Sow that is wafhed to her wal- 
 lowing in the Mire- 
 
 3. Coniider ferioufly, you that are Leader's 
 of the Lord's People, and are for fuch for- 
 mal Singing, Whether the fame Arguments 
 
 you 
 
m tljs (BSojQtfp of $oa. 49 
 
 you now urge to your Fellow-Brethren will 
 be pleadable for your Practice at the fr:r of 
 Jefus Chrift. : you may plead them here to 
 us, but will you not be afhamed to own 
 them there ? The Lord give you a true 
 Sight and Senfeof the evil Confequenees of 
 this your Error, that you may notcaufehis 
 People to fin, but may yet with found 
 Doftrine ftrengthen the weak Hands, and 
 confirm the feeble Knees, and make ftraight 
 Paths for your ¥eet y left that v:hich it lame be Heb. 12, 
 turned out of the way, but let it rather be 12,13. 
 healed. 
 
 4thly. Confider, that if you err from the 
 Rule of Chrift in offering your Praifes to 
 God, contrary to his own appointed Way, 
 therein you do worfhip. God in vain: and I 
 fear it will be faid of you, as it was to him 
 that offered the Thank-offering under the LrJt. 7? 
 Law 7 which was to be eaten on the firft and ll t0 *9* 
 fecond Days : and if any of the Flefh of 
 the Sacrifice of his Peace or Thank-offering 
 were eaten at all on the third Day, that it 
 fhall not be accepted, neither lhall it be im- 
 puted unto him that offereth it : it (hall be 
 an Abomination, and that Soul fhall bear 
 his Iniquity. 
 
 yhly and laftly. It is the Duty of all, and 
 of every individual Chriftian, ftudioufly tQ * - 
 judg of the Dodrine delivered to them, 
 whether it be of Man or of God *, and to 
 conform to the Authority of the Holy Scrip- 
 ture ;, as the noble Eercans did, who fearched a% s I7< 
 the Scripture* daily , whether thxffe things y iq 3 u, 
 D preached 
 
so Coitcetmitg ©ingtttff, &c, 
 
 preached by Paul and Silas, were fo or no. 
 And I am perfwaded that it is for want of 
 Zeal and Love to the Truths of Chrift, and 
 through that flothful and idle Spirit attend- 
 ing fo many Chriftians, that the Errors of 
 Men do fo prevail. 
 
 But to leave what I have faid, I do be- 
 leech you courteous Reader, chriftianly to 
 dverlook that Weaknefs you may efpy in 
 { my Delivery, and ferioufly to take notice 
 not fo much of that^ as of the main of this 
 Subjed, without ftraining my Words beyond 
 the drift and defign of the body of my 
 Difcourfe-, and to confider, that the Au- 
 thority of the Holy Scriptures is repug- 
 nant to fuch formal and cuftomary Sing- 
 ing herein mentioned, and treated of, not 
 with any Defign to move Controverfies, or 
 trouble others, but to prevent the Divisions 
 thu poffibly may arife amongft our felves, 
 through the Endeavours of fome Perfons to 
 promote this Error in our Churches. And 
 as I hope the Lord hath engaged my Heart 
 herein •, fo he will biefs my poor Endea- 
 vours, to fettle the Minds of my wavering 
 Brethren, and to prevent any farther In- 
 croachments of this Error, which hath 
 been fo generally rejected by us for many 
 Years. 
 
 FINIS. 
 
 ERRATA. 
 Page 45. line 8. for jdrmtrly read jotmaUy. ft 47. near 
 the end io Margent, add the Text Lnty 4. 17, &c. 
 
AT) VE^TISEMENT. 
 
 There is now coming forth a Book^ intitled, A 
 Treatife of the Holy Trinunity, in two 
 Tarts : The Ftrfi ajferteth the Deity of Jeftet 
 Chrijl and the Hgh Sprit, in the Vnity of 
 Ejfence with God the Father. The Second, 
 in Defence of the former, anfwereth the 
 ctnefejt ObjeUions made againjt this Do* 
 Urine. By J. M. 
 
 tha?. I. TpHE Cafe is briefly fated. 
 
 Chap. II. Sheweth that there is but one God, the Crem- 
 ator and Former of all things. 
 
 Chap. 111. Aflerteth a Plurality of Divine Subfiftences. 
 
 Chap. IV. Of the Father. 
 
 Chap. V. Proveth the Deity of our Lord JefusChrift. 
 i. By his Names. 2. That God in the Old Teftamenc 
 in divers Places i* Chrift in the New. 3. By feven par- 
 ticular Texts of Holy Scriptures. 4. That Chrift pre- 
 cxifted his Incarnation in his Divine Nature, and is no 
 Angel incarnate, but is Coeternal with the Father. 
 5. His Deity is proved by his Works. And 6. By Di- 
 vine \Vor(hip given to him. 
 
 Chap. VI. Proveth the Deity of the Holy Ghoft. 
 \. That heisaPerfon. 2. His Deity is afferced from 
 feveral Texts of Scripture. 3. By his Works. 4. By 
 Divine Worfhip given to him. 
 
 Chap. VII. Proveth the Unity of the Holy Trinity. 
 
 Cbaf. 
 
ADVERTISEMENT. 
 
 Chip. VIII. Contained! fome Explications of 
 Holy Twnuaity. i. Of the eflennal Being of 
 2. Of the Divine Perfons, the Father, the Son, and 
 Holy Spirit. 3. Of the Diftin&ions of the Divine 
 ture and the Perfons, and fome Shadows by way 
 Comparifon of the incomparable and inconeeiva 
 $eing of God, and of the Union of ChrifVs 
 Natures. 
 
 FART 11 
 
 Chap. I, Aafwereth Objections againft the Scripti 
 Proofs of Chrift's Deity. 
 
 Chap. II. Anfwers to Objections drawn from fevei 
 Texts of Scriptures. 
 
 Chap. III. Anfwers to feveral Arguments againft tt 
 Deity of Chrift. 
 
 Chap. W. Anfwers to feveral Objfc&ions againft 
 Scriptures, that prove the Deity of the Holy Ghoft, 
 
 Chap.V. Anfwers to fome Objections drawn from di 
 vers Scriptures to difprove the Deity of the Hoi; 
 Spirit. 
 
 . 
 
 Cbaf. VA Anfwers to fome Scriptures from whem 
 our Adversaries aflertthat the Father only is the 
 God. With a general Anfwer and Conclusion. 
 
 Price bound one Shilling* 
 

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