THE BENSON LIBRARY OF HYMNOLOGY
Endowed by the Reverend
Louis Fitzgerald Benson, d.d.
f
LIBRARY OF THE THEOLOGICAL SEMINARY
PRINCETON, NEW JERSEY
SCB
Digitized by the Internet Archive
in 2013
http://archive.org/details/dissonsiOOtayl
A
DISSERTATION
S I N G I N G
IN THE
WORSHIP gf GOD:
Iaterfperfed with Occafional STRICTURES
O N
Mr. B O Y C E's late TRACT,
ENTITLED,
« SERIOUS THOUGHTS on the prefe» t
" Mode and Pradice of SINGING in tke
. ; « public Worfhip of God."
By DAN TAYLOR.
■ i i i ■!■ i .
V The prefent practice of Singing in public Wor-
" {hip, either is, or is not, an error : if it is no\
" I hope our Brethren, who plead for, and pra&ife
11 it, will be kind enough, at leaft, to endeavour to
•* prove it a truth ; as it certainly belongs to them
" {o to do."
Sesious Thoughts, Page $.
LONDON:
Printed for the Author ; and Sold by J. Bucklanh,
PaternofterRow, and J, Mortom, No. iSt,
Hhb'Hotborn,
.'••
OCT 1.9 1953
( iii )
TO THE
Reverend Mr. BOYCE,
S I R,
WH E N I had heard of your inten-
tion to write and publifh againfl
ringing the praifes of God in divine worfliip,
I was very averfe to taking up my pen on
that fubjed: ; though I was much folicited
to do it, by feveral of my friends. I had
many reafons for this, which I need not
now to name. And when I received and
read your tracl on the fubjedt, which was
fomc
c » >
fbme time after its publication, ; I had one
reafon more added to the former: it was this ;
3 was afraid, from the call and contents of
it, left I mould not be able to do juftiee to
what I apprehended to be the truth ; and
yet to manifeft a proper degree of refpect to
the " hoary head ; efpecially when found
«' in the way of righteoufnefs." But, when
in a few days after, I received your laft
private letter, on the 23d of December,
for reafons derived from that, which you
will eafily judge of the force of, when you
recollecl: what your letter c ontained ; I
came to a refolution to put together a few
thoughts ; and, if I heard of nothing
printed, or defigned by any other, I would
put them to the prefs. Accordingly, I now
fend them abroad ; with earneft and re-
peated prayers, that, by the blcffing of
God, they may contribute to his glory,
the difcovery of truth, and the eftablifh-
ment of any who waver; or the conviction
of any who err, refpecling the practice in
queltion. I did not think it necefiary or
prope r
( v }
proper to go regularly through your piece,
and take it in courfe ; as this might lead to
fome perfonal reflections. I mean chiefly,
on thoie large parts of your tract which ar e
fo evidently addrefleu to the paffions rather
than the judgment. Nor did your requifi-
tions at the beginning and end of your
tract, feem to require me to take this me-
thod. I am not confcious, however, of
having omitted any thing that is properly
argumentative. Such as my performance
is, I pray that the blefling of God may at-
tend the reading of it, for the purpofes de.
figned ; and am.
Dear Sir,
Your affectionate Brother,
In the bonds ot the Goipel,
DAN TAYLOR,
Turvile Street,.
Jan. 7, J 786.
A DIS.
( 7 )
D I S S E R T A T I O N, &c,
I. '■p O sing is to pronounce muficatty^ bv mo-
**• dulating the voice, and proportioning
the founds of the fyllables to one another ; in
fuch a manner as may be harmonious, and plea-
fant to the hearer. And to fing the praifes of
God, is to pronounce the praifes of God in this
harmonious manner. Thus it is different from
fpeaking j from prayer; from giving thanks;
from joy and thankful nefs of heart ; and from
every other operation both of mind and tongue
in which there is no fuch melody. Thus it is
underitocd in common life; and this is undeni-
ably the meaning of the word in fcripture ; both
in our Englifh verfion, and in the original lan-
guages ; as can eafily be evinced, if neceflary.
But Mr. Boyce feems not to difpute this ; and,
therefore, I at prefent take it for granted as what
is on both fides allowed,
II. Sing-
( 8 )
II. Sing i ng the praifes of God, is plainly and
frequently recommended in the facred fcriptures,
" Sing unto the Lord, for he hath triumphed
** glorioufly — Sing praifes to the Lord, which
" dwelleth m Zion. — Sin? unto the Lord, O ye
** faints of his; and give thanks at the remem-
" brance.of hisholinefs. — Sing unto him with the
" pfaltry, and an inftrumen: of ten firings.— Sing
*' unto him a new fong ; play fkil fully with a loud
<c voice. — Sing praifes to God, Jing praifes; Jing
" praifes unto our king, fing praifes : for God
" is the king of all the earth : fing ye praifes with
<c underftanding. — Make ajwfut noife unto God,
* c all ye lands : ling forth the honour of his name:
" make his praife glorious. — O let the nations be
* c glad, and Jing for joy. — Sing unto God, fing
*' praifes to his name; extol him that rideth upon
<: the heavens, by his namej ah, and rejoice before
4< him. — Sing aloud unto God our ftrength : make
<c a joyful noife unto the God ofjacoh. — O come
* l let us Jing unto the Lord, let us make a joyful
'< noife unto the rock of our falvation. Let us
ff come before his prefence with thankfgiving,
*' and make a joyful noife unto him with pf alms.
4i — O Jing unto the Lord a new fong : Jing unto
H the Lord all the earth : Jing unto the Lord,
*' blefs his name ; fhew forth his falvation from
*' day to day. — Make a joyful noife unto the
" Lord, all ye lands : ferve the Lord with glad-
(i nefs ; come before his prefence with Jinging. — i
*< Sing unto him, Jing p/alms unto him : talk ye of
*< all his wonderous works. — Praife ye the Lord,
•« for the Lord is good : Jing praifes unto his
<c name, for it is pleafant. — Praife yc the Lord ;
*< for it is good to Jing praifes unto the Lord ;
" for
( 9 )
" for it is pleafant; and.praife is comely. — Sing
" unto the Lord with thankfgiving ; Jing praife
a upon the harp unto our God. — Sing unto the
" Lord a new Jang, and his praife in the congre-
" gation cf the faints. — Sing unto the Lord, for
" he hath done excellent things : this is known
" in all the earth. — Sing unto the Lord a new
" fi n g > an( l Lis praife from the end of the earth.
" — Let the wildernefs, and the cities thereof,
" lift up their voices : the villages that Kedar
" doth inhabit. — Let the inhabitants of the rock
<c J* n Z* ^ et thern/foa/ from the cops of the moun-
" tains.— —Speaking to yourfelves in pfalms and
u hymns, and fpirituzl Jongs, Jinging, and making
melody in your hearts to the Lord. — Let
the word of Chrift dwell in you richly, fn
all wifdom ; teaching and admonifhing one
another in pfalms, and hymns, and fpiritual
Jongs j Jinging with grace in your hearts to
*■ the Lord. — Is any among you afflicted ? let
" him pray. Is any merry ? let him Jing pfalms ."
See Exod. xv. 21. Pfal. ix. 11. xxx. 4. xxxiii.
2, 3. xlvii. 6, 7. lxvi. 1, 2. Ixvii. 4. lxviii.4.
Ixxxi. 1. xcv. 1, 2. xcvi. 1, 2. c 1, 2. cv. 2.
cxxxv. 3. cxlvii. 1, 7. cxlvix. 1. 1 fa. xii. 5. xlii.
10, 11. Ephef. v. 19. Col. iii. 16.. James v. 13.
Thus it appears, that finging to the Lord, and
finging his praifes, is frequently and warmly re-
commended in that book, which I readily allow,
as well as Mr. B. is " the only rule of our faith
'*' and practice in all things of a purely religious
nature§." Mr. B. takes a great deal of pains to ad-
drefs our paffions ; but very little to inform our
§ Serious Thoughts, page jf,
under-
( io )
underftandings ; which, with fubmiflion, is not,
I think, very laudable in matters of controverfy.
It may impofe upon the ignorant, and terrify the
timorous, and the tender conscience, as the Bulls
of the Pope, and the Anathemas of Athanafius,
alfo do ; but it will never fettle the mind on the
firm bafis of infallible truth. He fays a great
deal, in his way, about •* anfwering it to God at
<f laft," — " venturing on as we do,'* — " being
* c firmly eftabliftied Jfi this pleafing error," about
<c anfwering for this in the lower court of con-
(i fcience, and the fupreme above, " &c. &c.
&c»l But, in my opinion, this might have been
all very well fpared, with little difad vantage to
his caufe, till we had acknowledged our error,
and confefied ourfelves wrong. He fpeaks rather
tauntingly of " tinging God's praifes," and M re-
*' minds us," how we u all open our mouths to-
" gether to Jing Gcd's praifes ; as we call it :"
which appears a little more ludicrous than might
have been expected. And, if I had not known
the author, I fhould probably have called it pro-
fane ; becaufe thefe are not the words of men,
but of God himfelf; and therefore demand our
reverence. For proof of which I refer the reader
to the collection of fcriptures, which I have
made above j and many more, fome of which
may be cited in the following pages. I only
here obferve, that the manner of fi'ging may be
corifidered afterwards. With regard to the prac-
tice itfelf, I beg leave to alk Mr. Boyce two
queftions.
i. As
: p. ;:, 53 . &c.
( II )
I. As it is evident this practice is (o much re-
commended in the infpired volume ; is it not the
duty of thofe who chufe to oppoie it, to fhew
where it is abrogated, and where the blefTed God
has appointed it to be laid afide ? 2. If # this
cannot be done, whether it is not more be-
coming a Chriftian, to perform it as well as
he can, than to pais it over in neglect ? And
may not the fame be faid of Chriftian churches ,
as of individuals ; efpeciaUy as thefe injunctions
and recommendations of the practice are addref-
fed to churches, as well as individuals ?
III. Singing the praifes of God is not only
frequently recommended in fcripture ; but it is
recommended as an excellent practice too. — And
this, not only in the judgment of carnal men,
but of God himfelf ; that is, of thofe who fpoke
by the Spirit of God. And great numbers
have experienced the truth of it. " Praife the
" Lord ; for the Lord is good : Jing praifes unto
4C his name, for it is pleasant. It is a good
" thing to give thanks unto the Lord; and to
st J* n g praifes unto thy name, O thou moft High.
,c Praife ye the Lord ; for it is good to Jing
•* praifes unto our God ; for it is plcafant ; and
<c praife is comely." Pfal. xcii. i. exxxv. 3.
cxlvii. 1. I forbear to amplify and enlarge up-
on thefe feveral expreffions, for the fake of bre-
vity. It is enough that we have the teftimony of
him, who " knows what is in man j" to the
comelinefs, the pica fantnefsj the goodnefs of Jinghiz
our great Creator's- praifes. 1 alfo omit thofe
paffages of the Nevj Te (lament (Ephef. v. 19.
Col. iii. 16.) in which the apoftle informs us,
that we receive mutual injirufiion and admonition
in
(" '2 )
in this facred and delightful exercife - t becaufe,
my friend, and T yet differ with regard to the
meaning of thofe paffages, and their authenticity
in favour of the practice of Jinging in Chriftian
worfhip. I alfo here omit all remarks arifing
from the nature of man, and the effects that
melody confeffedly has upon the human mind ;
though thefe would help to demonftrate the wif-
dom and goodnefs of God, in recommending to
us this facred exercife. Thefe things I pafs by,
becaufe I wifh to proceed on fure and uncontefied
ground j and to leave as little room as I can for
quarrel and altercation. Suffice it then, te fay
here, that God himfelf fets his own probatum eji
to the, goodnefs and pleafasitnefs of Jinging the
praifes of his great name.
Mr. R. takes much pains to perfuade us that
this practice is of no ufej : But he muft allow
us to prefer the judgment of an all-wife God, to
that of fallible men. He very gravely tells his
Jinging brethren, that he, " don't fee wherein they
" are more holy, more heavenly-minded, &c."
which, indeed, has nothing to do with the pre-
fent difpute: but if it had, Mr. B. undoubtedly
takes an effectual method not to be confuted :
for he can never think his finging brethren will
boafr. of their improvement in grace and holinefs ;
and pretend, that they are in thefe fuperior to
others. And if this muft be determined by ex-
amining all the hearts and all the lives of thofe
who do fing, and thofe who do not ; which is
the only method I can think of: then, to be I
iure, the debate could not be brought to an ifTue j
JP. 2?> 3°> 5*»
in
( '3 )
in this age, nor the next. " The judgment of
the great day" alone can decide this queftion.
Should the people commonly called Quakers
argue in this manner with the Baptifls refpecting
Baptifm and the Lord's fupper, for inftance ;
their arguments would appear to Mr. B. in their
proper colours of ridicule and contempt. The
queftion is, does God approve of the practice \
The anfwer is, he recommends it, becaufe it is
good and pleafant. And therefore, however abuf-
ed by fome, or however unprofitable to others ;
it ought to be attended to.
I venture to add, that what the bleffed God
here declares to be the excellency of Tinging his
praifes, great numbers have happily proved by
experience; and thoufajids now alive can, with-
out any hefitation fet their leal to it, as well as
in former ages. Not a few have known it to
contribute greatly to their converfion to God.
I could mention fome of their names, if needful
and proper. And great numbers more have
proved its influence and advantage in their pro-
grefs in grace and holinefs. How St Auftin,
Beza, Luther, and others, of equal learning and
piety have attefted the comfort, fupport, and
fpiritual advantage they have received by this
facred exercife, is well known. But the bre-
vity I aim at, forbids me to tranferibe their
words. In fhort, I am well perfuaded, that
few have fincerely attended to this good work,
who have not proved the benefit of it: and who
are not able by experience, as well as in faith,
to fay, " It is a good thing to give thanks unto
* c the Lord, and to fins praifes unto thv name,
" O Moft High !"
B IV.
IV. Sin'ging the praifes of God is an ancient
practice, and fo far as we can find, has been
continued from age to age; though it may not
have been univerfally pra£cifed.
That this was the practice of good men, un-
der the Old Teftament, will not be denied bv
any who believe the fcriptures. The evidences
of it are fo numerous, and fo clear, that it
would be equally tedious and unneceffary here
to adduce them. The whole book of Pfalms,
and many parts of the Old Teftament hiftory,
make it undeniable. Nor am I able to recellect
any evidence, from the little knowledge I have
of antiquity, that it was ever laid afide, or the
practice of it difcarded in the New Teftament
Church. But that our Saviour and his apoftles,
and, at leaft the Churches at Corinth, Ephefirs,
and Colofs practifed it, is allowed by Mr. B.
himfelf. See his Tracl, at large.
Mr B. prefixes to his performance, what he
calls, " a word of intelligence ;" which isdeiign-
cd, as may be fuppofed, to perfuade his readers
that finging was not practifed in the primitive
ages of Ch.iftianity. But whoever will be at
the pains to examine the early writers of anti-
quity, fuch as Juftin Martyr, Tertullian, Ori-
gin, Cyprian, &c. will find fufficient proof of
the contrary t. I beg leave to give one citation
onlv, from Tertullian. who flouriflied about
A. D.
% Thofe who are not able, or not willing to con-
fi lit the Fathers, may read Dr. Gill's Sermon on
i Cor. xiv. i£. Bingham's Antiquities, B. 14. chap.
i.p.66z. Folioedit. 1726. and Sir Peter King's
Inquiry. Fart a. ehap. 1. &c.
( i5 ;
A. D. 200. Speaking of the Chriftian wormlp,
he mentions thefe four parts : Reading the fcrip-
tures ; finging of Pfalms, preaching Sermons,
and Prayer§. One of our ableft writers, there-
fore fays, " We affirm that plain finging has
been in ufe, from the beginning of the
Church, and is grounded upon the example of
our Saviour, and the command of his apoflles||."
And to me it is wonderful that any man of
reading fhould deny it.
Our Author fays, " The practice of finging
in the public worihip of God, if I miftake not,
was introduced and fet up in the baptized church-
es, by Mr. B. Keach, and Mr. W. Allen, in
the laft century : Such a practice having been
never known among them before].." I venture
to afk my aged friend, what kind of churches
were the Chriftian Churches in the time of Ter-
tullian ? Were not they baptized churches? A
man rauft have a good deal of aiTu ranee, who
would undertake to prove, that there were at
that time, any other than baptized churchies.
And yet at that time the Scriptures were read,
*' and Pfalms fung," in the " public worfhio
" of God."
That finging in the worfhip of God was the
practice of the following ages, I fuppofe Mr. B.
will not deny. That finging the praifes of God
B 2 was
§ Jam vero prout fcripturae leguntur, aut Pfahgi
canuntur, aut adlocutiones piofermuur, aut petitiones
delegantur, &c. De Anima, cap. ix. p 270. Edit. 1675".
I Pierce's Vindication of the Diileneers, Part III.
Chap. 3.
( 16 )
was much prac"Hfed by the chief initruments in
the reformation, and that it was a great mean of
promoting the Reformation too, is well known.
i think it may not be inconnflent with my in-
fended brevity, to tranfcribe a few lines from
fhat molt laborious writer, Mr. John Quickf, "It
" was the great care of the firfl reformers to
** preach up found do&rine, to inftitute and cele-
4t cebrate pure evangelical worfhip, and to reilore
** the ancient primitive difcipline. They fet up
" purity of worfhip, according to the fcripture
ct rule. — The holy bible is read in their folemn
*■* meetings, in the great congregations. — Cle-
** merit Marot, a courtier, and a great wit, was
" advifed by Mr. Vatablm, Regius Pro fefibr of
14 the Hebrew tongue in the univerfity of ParU %
** to confecrate his mufe to God ; which coun-
• l fel he embraceth, and tranflateth fifty of Da-
11 vid's pfalms into French metre. Mr. Beza did
** the other hundred, and all the fcripture fongs.
ei Lewis Guaifrtel, another Afaph or Jeduthun,
" a moil fkilful mailer of mufic, fet thofe fweet
( * and melodious tunes, unto which they are
** fung, even unto this day. This holy ordi-
" nance charmed the earr, hearts, and afreclions
'* of court and city, town and country. They
«< were fung in the Louvre, as well as in the>Pm
*« des Clerks, by the ladies, princes, yea, and by
** Henry the Second himfelf. This one ordi-
" nance only, contributed mightily to the down-
" fal of popsry, and the propagation of rhe gof-
" pel." This is one, among many tefrimoines,
of the ufefulnefs of Tinging pfalms; and the regard
-j- Synodicon in Gallia Reformats, Vol I, p. 5. 1692.
-paid
( 17 )
paid to it at the Reformation, not only in France,
but alfo in England, and other parts, where the
Reformation was carried on with vigour and fuc-
cefs. Let it be granted, that this (as well as
other ordinances ) is mi fin proved, and abufed by
wicked men. That can be no reafon for laying
it afide, unlefs v/e are to lay all ordinances aiide
for the fame reafon. I am mi {taken, if it will
not be found, on examination, that whenever the
Lord has revived his work in any particular man-
ner, either in the hearts of his people, or in the
converiion of firmer? ; this practice has been re-
vived at the fame time. Nor is this to be at all
wondered at, becaufe it is a practice peculiarly
fuitable to the difpofition of one v/ho is truly
alive to God. This is manifeir, not only by
conftant experience and obfervation ; but alfo by
the general tenor of the Book of Pfalms, and
many hiftorical anecdotes in the Old Teftament ;
and by Ads xvi. 25. and James v. 13, in the
New Teitament.
Mr. B. however, feems to lay feme ftrefs on
the date of fin^in'* in the habti'zed churches. For
he not only tells us, at the beginning of his tract,
that Mr. Kcach and Mr. Allen introduced it
among them ; but afterwards calls it a li new
" invention ;" a i( new invented way, &c*."
How far this may work on the prejudices and
paflions of the unthoughtful, the end it is par-
ticularly calculated to ferve ; I prefume not to
fay. But it puts me In mind pf the ingenuity of
fome other controvertifts on other fubje-its. The
Papiits cry to the Froteftaats, " Where was,
* P. & 3<V 54.
( 18 )
ybur do&fine before Luther ?" And the poedo-
baptifts would difcard the Baptifts by deriving
their practice from Munjler, and dating it about
1532. They are both properly anfwercd, "the
'* Proteftant doctrine, and that of Believers Bap-
M tifm, are contained in the bible, and were re-
At ceived in the churches, from Chrift and his
*' apoftles many ages before Luther was born ;
" before the troubles at Munfter ; and be-
** fore the commencement of the fixteenth cen-
*' tury." The fame anfvver will ferve here. The
practice of " finging pfalms, and hymns, and
Spiritual fongs," not only was recommended by
the apoftles, and abundantly enforced by pre-
cept and example in the Old and New Tefta-
ment ; but was received from the apoftles,
and pra&ifed in the fir ft ages of the Chriftian
church fifteen hundred years before Mr. Keach
and Mr. Allen came into exiflence. The tefti-
monies of Pliny, the Heathen, and the early
writers of the church above-mentioned, are in-
conteftible proofs of this.
This appears to be a proper place to zn(wer a
Query, which has often been prupofed ; and feems
with fomr, a matter of great importance : the
query is, u In what manner did the ancients Chrif-
" tians perform this fervice?" 1 venture to anfvver
tl in the words of the learned and indefatigable
Bingham ; who refers to many ancient writers
in proof of what he afferts. " (1) Sometimes
" the p/aims were fung by one perfon alone; the
" reft hearing only with attention. (2.) Some-
<c times they were fung by the whole affembly,
" joining all together. (3.) Sometimes alter-
■** nately, by the congregation divided into dif-
" tinft
( 19 )
<c tin£V. quires ; the one part repeating one verfe,
" the other another. (4.) Sometimes one perfon
u repeated the firfr. part of the verfe, and theVeft
" joining altogether in the clofe of it|l."
As Mr. Boyce's irifinuatlons, concerning the
novelty of Tinging in the baptized churches, will,
1 am perfuaded, have much influence on the
minds of weak people, different ways ; I beg the
reader's patience, a little longeron this fubje&.
When this practice is called, lc a new i liven -
" tion," among them, Sec. the ignorant reader,
may be led to conclude, that the baptifts had
worfhipped God publickly, as a feparate com-
munity, in this nation, long before finging was
begun; and that in companion of that time, the
buiinefs of finging is but of very (hort dura-
tion. But thefe lhould confider, that though
there is good reafon to believe there were al-
ways thofe in the chriilian church *who ad-
hered to, and fteadily maintained the doctrine
and practice of believer's Baptifm \ yet we have
no evidence, that 1 know 01, that they feparated
themfelves from others, and let up the public
worfhip of God, and foimed churches among
* Antiquities, B. xiv. ch. 1. p. 66_£. The reader,
however, fhould here be apprized, that Antiphonous
finging, or finging by turns, does not appear to be
as early as the apoliolic age. Hiftorians differ about
the time when it was introduced. Socrates places it
foon after the apoltles ; in the days of Ignatius, Tbco»
dorit) in the fourth century. The fubject is difcufled
by Mr. Pierce.
Vindication of the DhTenters, Part 3. chap. 3,
pages ioi, 102.
was
( 20 )
themfelves, as a diftincl: body, till pretty far in
the laft century ; and not long before finging
was introduced among them. It is certain, in-
deed, there were fome Baptifts in England at the
very dawn of the Reformation from Popery :
and thirty-one of them, who fled from England,
were put to death at Delft 9 in the year 1539 j
the men were beheaded, and the women drown-
ed*. And two Baptifts were burnt in Smith-
field about the fame timej. But the Baptifts con-
tinued almoft one hundred years after that time,
in communion with other churches, labouring to
promote the Reformation, and to reduce reiigi-
ous matters to the only proper ftandard, the word of
God; which prielb and princes oppofed, and en-
deavoured to prevent. And all this time they w ere
perfecuted in a manner, which fhocks humanity
to relate. It does not appear, that they began
to form feparate focieties for public worfhip, till
about the year 1633, or a f terwar ds j| : fo that
till this period we have no accounts of the pub-
" lie worfhip of the Baptized churchesf.
Now
* Brandt's Hid. of the Reformation, Vol. I. p. 77.
X Fuller'- Church Hiftory, Book iv.
f| Nr. Nealfays, 1640. But in this, and fome other
hints concerning the Baptifts, he appears not to have
been fofficlenth, accurate. Compare Neal's Hiltory of
the Puritans, Vol. ii. p. 392. Hiilory of Religion,
Vol. iv. p. 200. Crofby's Hiftory of the Baptifts,
Vol. i. p. 148.
§ I obferve here, by the way, that left any fhould
be wreak enough to afperfe the Baptifts as a novel k£l t
which has fometimes been inadvertently done ; they
ought lo remember, that the firft Independent church
in England was only founded in the year 1616 : and
• the
Now Mr. Keach was born in 1640, and wrote
in favour of Jinging in the year 1691, at moft not
fixty years after the firft Baptift church was
founded in England : and now almoft a hundred
years ago : and if we confider how many errors
in circumftantials there were among the Baptifts,
as well as other parties, at their firft emerging
from Popifh darkn^fs ; — how full the nation was
of Popery; even at that time ; — how much diffi-
culty, and what fufferings they underwent to main-
tain their ground in more fundamental matters ;
how much they were tormented and grieved with
unmeaning Antipbonias ; — and how ftrong human
prejudices generally are ;— it is no wonder to me
that they they did not fooner enquire into, and
more readily embrace this facred pra&ice ; or that
many oppofed it; even after that good man had
written in favour of it. On the whole, however,
it is neither the novelty nor the antiquity of any
practice, that proves it right or wrong ; but it's
conformity with the fcripture, or the contrary.
(V.) Singing the praiies of God was not
peculiar to the Jewifh difpenfation \ but is
equally proper, if not more fo under the gofpel.
By fome of Mr. B's expreilions, one would al-
moft think he meant to confider it as merely a
Jewifh ordinance ; though 1 confefs he is not
explicit on this head. That it was enjoined and
practifed among the Jews he will not deny.
Now if he wiih us to confider it as confined to
th&Bafiti/ts being independents, in point of church go-
vernment, had fellowfhip with them, till 163 j. See
Neal's Hiitory, Vol. ii. p. 108.
tha„
t
( M )
that difpenfation, I think he mould have
proved that it ought to be fo confined. But this
he has not done j nor do I think this can be
proved. On the contrary, feveral arguments
may be offered for the continuance of this prac-
tice to the end of time. I mention the fol-
lowing.
We have no account of the inftitution of it
among the pofitive rites of the Jews, as, if it
had been peculiar to that difpenfation, might
naturally have been expected. Though I do
not pretend that this argument is abfolutely de-
cifive ; yet it carries fome probability in it.
And, I add,
We have no intimation that Tinging was to
be laid afide with the Jewifh CEconomy ; which
is at leaft, an argument equally probable in fa-
vor of it's being an ordinance continuing through
the chriftian difpenfation. It was praclifed by
good men, before the Jewifh law was given,
Exod. xv. It is not any where mentioned
among the Jewifh pofitive inftitutes. The
pfalmifr. calls upon the heathens, upon all na-
tions, and all lands to praife the Lord, Pi". Ixvi.
lxvii. xcvi. And the heathen nations did, in
fact, prnchfe this, as their writings teltify*. —
The r.ngels practifcd it at the creation, Job
xxxviii. 6, 7. And it will be the work of
faint? and angels in heaven, fcr ever.
The pialmift himfelf coniiders it not only as
different from, but fuperior to Jewifh facriflces ;
and more pleafmg to God than they are. Pf.
lxix.
* See Dr. Gill's Sermon, 1 Cor. xiv. 15. where
feveral of thefe thoughts are illustrated more largely.
( *3 )
Ixix. 30, 31 — And the New Teftament is not
only filent with refpccl to the abolition of it ;
but inculcates and enforces it both by precept
and example, Matt. xxvi. 30. Mark xiv. 26.
Ads xvi. 25. 1 Cor. xiv. 15. Ephes. v. 19.
Col. iii. 16. Jam. v. 13. Can we reafonably
fuppofe all this to be lei's than a certain proof,
that tinging the praifcs of God is to be considered
as a branch of natural religion, a part of moral
duty ; and to be continued in the church as a
part of New Teftament worfhip ?
I think it would be eafy to prove that many
prophecies foretell that thechriftian church would
fing the praifes of God, and that in the moil
literal fenfe, as Pf. xlvii, xlviii. xcv. If. xxxv.
li. Iii. &c. But, as this would require fome
labour and time ; and more eafily admit the
quibbles of an adverfary, I forego the advantage,
and here farther add, ; that finging is evidently
a gofpel ordinance, becaufe the apoftle is par-
ticularly careful to inculcate the practice even
in thofe very epiftles, where he fhews that
the Jewifh ceremonial laws and rites are abro-
gated. Compare Eph. ii. 14, 15. Col. ii. 14.
16, 17. 20. where he prefefledly fpeaks of
I the abrogation of Jewim ceremonies, with
Ephef. v 19. Col. iii. 16. Where he profefiedly
inculcaies and enforces the "practice of finging.
Now can we imagine the apoftle would in this
manner difcard Jewilh ceremonies, and enjoin
finging, if both ftood on the fame ground ? If
finging were not deiigned to be a continued
practice, even when Jewifh ceremonies are all
ended ?
Befidcs,
( 24 )
Befides, does not finging anfvver the fame
moral purpofes ftill, as it did under the Jaw ?
Hath it not all the goodnefs and pleafantnejs in it
now, that it had in the days of Mofes and
David ? Why then mould it be laid afide un-
der the gofpel ?
Again, I beg leave farther to add, I could
never yet fee that nearly the fame arguments
may not be ufed againft praying or preaching
under the New teftament, as againft finging.
I venture here to afk, Mr. B. a few queftions,
Are not both praying, preaching, and finging
commanded under the New Teftament, as well
as under the Old j and one as exprefsly as the
other? Are they not all enjoined by the fame
authority ? May they not all be performed by
wicked men ? Are there any particular directions
given concerning the manner of preaching and
praying in the New Teftament, more than
concerning the manner of finging ? Are there not
fufficient general directions given concerning the
manner of praying and preaching ? Of the man-
ner of finging we may enquire again by and by.
I add ; Do prayer and preaching anfwer valuable
ends for the inftru&ion and admonition of men ?
And is it not plain, from Col. iii. i6. that
iinging does fo too ? And, though a few re-
ceive not this benefit on account of their preju-
dices ; yet have not thoufands and millions
teftified the truth of it from their own expe-
rience ?
VI. Mr. B. feems fometimes to objec-fc abfo-
lutely againft all finging in publick worfhip*.
Sometimes he appears only to militate againft
<c fuch a fort of finging as we practife in our
churches
* P. 5. &c.
C 25 )
churches§." He frankly allows, tkttt tingrn£
Pfalms and Hymns was practiced in the apoftles*
daysj ; and feems to admit that, 1 Cor. xiv t
15. refers to tinging in the Churchj|. This
indeed is undeniably manifeft to any one who
reads the chapter attentively over. And there-
fore I take it for granted that our author has n«
objection to M tinging in public worfhip," if k;
be performed as it ought to be.
But ftill he objects againft our manner of ting-
ing in three or four refpects. Againft our joint
tinging ; — tinging the compotitions ©f other
men ; and all forts of perfons tinging promifcu-
ouflyf . And here he objects to carnal people^
and vjomert, joining in the fong§§. Before we
di-fcufs thefe feveral objections feparately, I
think it may be proper to make one general
remark, which I apprehend he will admit the
propriety of. It is this. <c When any duty is
• e enjoined, or any practice recommended both
iC in the Old Teftament and the New, and n©
* c command or direction given in the New
C£ Teftament, to vary in the manner of perform—
** ing that duty from the manner in which it
11 was performed under the Old Teftament dif-
" penfation, it is a good and fafe method to reafon
" from the manner uled in the Old Teftament to
*< that of the New ; and to practife accordingly."
This is admitted, if I miftake not, by Mr. Bo
and by all contiderate men, in many other in-
fiances; and why not in that of tinging ? If
therefore, Singing have been pra&ifed jointly,-*
C and
§ P. n, &c. % P. 8, 9. \l P. i 7 .. f P. 9 .
§§ P. 18, 19. 29, 37. &c.
( 26 )
ana* promifcuoujly ; — and if perfons have fung the
compofitions of others, and that with divine ap-
probation ; and if it have formerly been good,
p/eafant, and edifying fo to do, and if the blefled
God have never fignified his difapprobation of
it in the New Teltamenr, who has aright to
forbid it, or to account it wrong ?
First. With refpect then to the firfl objec-
tion. — Againft " finging with joint voices." It
is fo manifeft that this was done "in the Old
Teftament Church, that I think none will
pretend to deny it. Nor do I recollect that Mr.
B. queftions this. Now why fhould there be
any change made in the New Teftament church,
unlets we had fome intimation given us that
our great Mafter defigned, and appointed fuch
a change. But inftead of that, it is at leaft
evident, that we have one inftanc© of this joint
Jinging in the practice of our Lord, and hisapoftles.
Matt.xxvi.30. Mark. xiv. 26. To fay that, "they
** only gave thanks," is to iniult common fenfe.
Becaufe the word is quite different, and of dif-
ferent fignification from that which is rendered
to give thanks J. — We are likewife juft before
informed that our Lord had given thanks, and
when thankfgiving is mentioned, the word is
lingular, and applied to our Lord himfelf, and
to him alone, as the head of the community;
becaufe he gave thanks in the name of the reft,
which is common in all like cafes. But when
the hiftorian mentions their Jinging, the word is
j>lural- f plainly denoting that in this act, the
difcipks
J gt/x*p'S"»0-*f ver. 27. vfjvma.v]i<;ytr. 30. in Mat.
xxvi, and the fame in ver. 23, 26. Mark xvi.
( 2 7 )
difciples joined with their bleflfed mafter : To
difpute a fact fo much crowded with evidence,
has the refemblance of petulant obftinacy, in
adhering to education prejudices.
Some may poflibly think, that I Cor. xiv.
militates againft joint Tinging; though I don't
remember that Mr. B. has produced any argu-
ment againft it from this chapter. But it is
very evident, the apoftle is fpeaking of the man-
ner in which the brethren ought to employ
their extraordinary gifts j and not giving
rules for their conftant proceeding in their com-
mon public worfhip. And more plain ftill, that
this chapter cannot be confidered as a directory
for the conducting of publick worfhip in follow-
ing ages, when thefe extraordinary gifts wer«
ceafed.
Secondly. As to " Tinging promi/cuoujly"
It is not to be denied that this was admitted in
the Old Teftament Church ; and if then, why
not now, unlefs forbidden in the New Teftament?
I know Mr. B. difapproves of this argument;};.
** It is no where forbidden ;" and thinks it
limilar to that of Tome weak pcrfons who argue
thus for infant baptifm, becauTe fay they, " it is
" no where forbidden." But the cafe is very
different. If Baptifm had been a ftanding or-
dinance under the law, an ordinance from the
beginning, and always adminiftered to infants,
then undoubtedly the argument of our pcedo-
baptift brethren would be valid and unanfwer-
able. For in that cafe, nothing lefs than a
divine prohibition could vindicate our refuting
I a8 )
S> at:?'mir.ifber this ordinance to infants now..
On the fame foundation, it may be inconteftibly
argued in favour of promiscuous finging. This
was practifed in the worfhip of the Old Tefta-
ment. Singing is {till enjoined, and no prohi-
bition to fing promifcuoufly. It therefore una-
voidably follows, ceteris paribus, that promif-
cuous finging is right and proper ftill.
Mr. B. apprehends that promifcuous finging
is wrong on two accounts. " It admits carnal
" people to join in it," "and women take their
u part in the fervice." But we fhould take
care that we don't fet up our own wifdom above
that of God. Carnal people evidently joined
in it formerly. — Carnal people are allowed and
encouraged to attend to, and join in other parts
of divine worfhip, and why not in this, as well
as the reft ? — Carnal people have often been in-
ftru<£ted and admonifhed, and otherwife benefited
inthisexertife. Why thenfhou-ld they be deprived
of the opportunity of attending to it ? If it be
a part of moral duty, as I think we have proved
it is, then carnal people ought to attend to it,
a,s well as- others. With all deference and fub-
miffion to fo venerable a man as* Mr. B. 1 hum-
bly fuppofe his objection againft- this, arifes from
two miftaken ground c . A miftaken idea of the
nature and defign of finging ; and a miftaken
interpretation of fome paifages of fcripture.
A miftaken idea of the nature and d-fign of
iinging in divine worfhip. — He and many others
feem to conceive of it as if it implied an im-
rnediate addrefs to God, arifing from prefent or
pa ft fenfations ;. and expreflive of prefent or paft
experiences. Now to me it appears evident
that
( *9 )
that this is not what is intended by it ; but
rather an agreeable and harmonious muling or
ruminating on any fubjecl: whatfoever, in fuch
a manner as is calculated to rtrike and engage
the mind, and thereby to inftruft, admonifh, and
edify. And hence, the Pfalms of David, Afaph,
and others, which were fung in the Jewijh-
church, were fome of them prayers, and fome
of them narrations of fa&s ; while others were
moral precepts, as well as immediate addreffes
of praife and thankfgiving to God. The whole
book of Pfelms will afford abundant proof of
this. Hence David fays, thy Jiatutes, — not thy
praifes only, but thy Jiatuta have been my fongs
in the houfe of my pilgrimage. Pf. cxix. 54.
Now why mould it not be right and necefiary
for carnal men tofing thefe fongs as well as fpi-
ritual men ?
1 think too, that Mr. B has miflaken the
fenfe of fome pafTagcs of fcripture. I mean,
particularly, Ephef. v. 19 — Col. iii. 16. He
tells us, '.« ver. 18. in Ephef. v. is — the very
u ground on which ver. 19. Hands};." It is, he
fays, " the very caufe and reafon of his bidding
them fpeak to themfelves in pfalms, and hymns,
and fpiritual fongs/' On Col. iii. 16. that
" the command to " let the word of Chriit
dwell in them richly in all wifdom," was that
they might be able to continue " teaching and
" admonifhing one another in pfalms, and hymns,
"and fpiritual fongs§." And he infills that
the former part of Col. iii. 16. defcribtS the
cffcntial qualification for the performance of
what
t P. *£ § P. 1.3,
( 3° )
what is contained in the latter part of iff. Bu-t
he has not, that I can find, given uSj nor
even attempted to give us the leaft proof of all
this ; nor can I fee in what manner he would
go about to prove it. It cannot be proved frorrr
any thing aflerted by the apoftle, becaufe we
have no fuch affertion in either of theie place*.
It cannot be proved from any conjunction, or
any other connecting words in. thefe verfes ; for
there are not any fuch conjunctive or ccnnectir.g
Words in either place. The apoftle docs not fay r
for inftance, in Ephef. u Ye muft be filled.
<{ with the fpirit, that ye may fpeak. to your-
** felves, &c."" Nor any thing of like meaning
oj force. And yet if he had faid this, it would
be no proof-that it will always be needful to be
*' filled with the fpirit," in order to fi-ng as-
here directed, and for the purpofe here mention-
ed : and that no one muft e^er ring pfalms,
hymns, &c. but thofe who afe " filled with the
<( fpirit." To prove this, I mention only one
paflage, which Mr. B. will allow is, at leaft,
tantamount in iignification : It is Acts vi. 3,
&c. " Brethren,, look ye out feven men — fulL
* ( of the Holy Ghoft,. whom we may appoint
*< over this bufinefs/' Will Mr. B.'fay, that
n«ne are to be deacons in the church, but thofe
who are, in his fenfe, " full of the fpirit, or of
«« the Holy Ghoft ?" And yet if he chufed to
affert this, as I believe he hardly will, he would
eafily deduce proof of it from Acts vi. 3. much
mere cogent than can be deduced from Ephef,
rer. j8, 19,, in. favor of his interpretation of
ibofe. veries,
Farther, .
t P. 16^:7,
(Ji )
Farther, I hope Mr. B. will not undertake to
p-rove what he aflcrts on Ephcf. v. 18, 19, from
the two verfes being joined in< the fame period ,
and the order in which the two claufes ftand,
Almoft numberlefs other .paffeges would demon- -
urate that this is no proof at all. But if he
only read to the end of the period, to ver. 22, .,
he may have full fatisfaclion. WiiV he. fay that
none cav. y and confequentl.y none ought to " give
J< thanks to God," as ver. 20; or to fubmi:
ii themfelves,'* as v. 21, unlefs he be filled with
the extraordinary gift of the fpirit ? I hope not.
And yet it is inconteftibly evident, that he has.
the fame proof of this, as of the affertion I have-
above tranferibed from him. 1 therefore ven-.
ture to take it for granted,, that our author pro-
ceeds to his conclusion on. miftaken. premifes ; . ,
and that if he had attempted to give fair proof
of what he fo pofitively afTert c , he would foon.<
have discovered the fallacy of .his own reafoningj..
and that all he has faid -on this paiTage, with
a view to oppofe f promifcuous, finging muft
unavoidably fall to the ground. And for the>
fame reafon 3 we are obliged to draw, the fame
conclufjon refpednng what he fays on Col. iiio
16, which is in the fame ftrain, and built on the
fame foundation ; and therefore I pafs it by, for .
the fake of brevity.
After all, I readily, grant that ungodly men do
not perform this, or any other duty as they ought
to do, and from a right fpirit. But then this
can never be a reafon why they fhould ^lay
fuch duties afide. Their " prayer is abomi- .
** nation unto the Lord." The very "plowing
^4>f the wicked is fciw" But are they, on this
aecouot
( 3* )
account to lay afide all religious duties, and
all civil exercifes ? And never more regard either
the duties of religion or of their calling ?
Surely not. I think it evidently follows then,
that nothing Mr. B. has faid, is fufficiently co-
gent againft permitting, and even encouraging
carnal men to fing the praifes of God.
Yet again, our author ftill infifts vehemently
infifts upon it, that women ought not to join in
finging the praifes of God, in public worfhip ;
and fays a great deal indeed, in order to ex-
pofe this practice, and diffuade from it. I think
the whole ofwhat he has faid on this fubjee"t 3 that
is properly argumentative, is reducibie to thefe
two heads : " We have no fcripture authority to
" encourage women thus to fing." And, " Sing-
" ing is fpeaking, and teaching ; but women
" are not to fpeak or to teach in the church j
<f and therefore not to fing."*
As to " fcripture authority," if by this be
meant, no fcripture enjoins in fo many words,
that " women in public worfhip, mall join with
*< men in finging;" it need not be afferted.
Where is it exprefsly enjoined that women
fhould attend public worfhip at all ? Where are
women exprefsly commanded to fit down at the
Lord's table? where we are exprefsly command-
ed to preach, or to pray, or to read the fcrip-
tures in public worfhip ? I might afk the fame
queftions on multitudes of other fubjecls : but
this would be trifling. I propofe thefe to fhew
that thefe requifitions on any fubject in dif-
putc, are generally unmeaning and unbecoming
• p, 1 8 24. and P. 45,
quibbles
\ 35 J
quibbles. The bleflfed God confiders men as pof-
fefTed of rational faculties, and capable of under-
ftanding the general deftgn of his word, without
thefe punctilios of expreffion in every fubject.
Women, as well as men have rational capa-
cities ; — they, as well as men, have immortal
fouls ; — they, as well men,, are made for an eter-
nal duration ; they, as well as men, are the crea-
tures of God. — If finging the praifes of God be
a moral duty, which 1 think has been proved al-
ready, they, as well as men, are under an obli-
gation to perform it ; — they, as well as men,
have received many blefrings from God, which
they ought to praife him for. — Confider finging
as proper and ufeful on any fubjeel: ; praife,
prayer, narration, or precept, as we have con-
fidered it above j women, as well as men, are in-
terefted in all thefe fubjects ; they, as well as
men, can underfland them all y — and they can
profit by them all.— They, as well men, have
capacities to fing on them all. They have
the organs of fpeech, and " the daughters of
" mufiek," as well as men..- — They can there-
fore enjoy the advantages of finging, and ex-
perience the goodnefs of it,, and the pleafantnefs of
it; and be edified, and taught,, and admonifhed;
by it, as well as men. — Nothing is more com-
mon in fcripture,. nor more freely allowed by
grammarians, nor more ufual in language, on
all fubjedts, political, common, and facred,.than<
to include the woman in the man :. and when
directions are given to men,., to underftand thole
directions as alio binding on women. The in*
ftances are innumerable ; but needlefs to be here
given. The fcripture, however, Sufficiently in-
form
( 34 )
forms us that women have joined with men in
finging j and that in public worfhip too : and
we have no evidence that the blefled God difap-
proves of it ; but the contrary. Aliriam, and
the Ifraelitifh women joined with Mofes, and the
reft of the children of Ifrael. (Exod. xv. i, 20,
21.) Deborah joined with Barak, (Judg. v. 1.)
There were finging women, among the Jews, as
well as finging men. Ezra ii. 65. Nehem. vii.
67. The daughters of Heman were under the
hands of their father for song, and for fong in
the house of the Lord, and for Jervicc in
the house of the Lord too, as well as this
fons. (1 Chron. xxv. 5, 6.) Women, therefore,
have joined in this fervice; and if the bleffed
God have never exprefTed his difapprobation of
it, and appointed any change to be made in it,
why fhould they be excluded from it more than
men ? And why mould they be excluded under
the New Teftament difpenfation, more than un-
der the Old ?
But finging, fays Mr. B. " is /peaking ; and
" we are to teach by finging. Now women are
" not allowed to teach, or to fpeak in the church ;
" and therefore not to fing." I venture to an •
fwer thus. When women are forbidden to fpeak
or to teach in the church, it muft either be un-
derftood in the moft ftricT: and unlimited fenfe ;
it muft be underftood with fome reftridtions and
limitations; fuch as the nature of things, the
tenor of fcripture, and the contexts in queftion
will fuggeft. Let us examine the fubjeft in both
thefe views.
(1.) Is it to be underftood in the moft ftricl:
and unlimited fenfe? I apprehend not; for
the
I 35 )
the reafons following. — It is evident that when
teaching is applied to Tinging, it is in an unufual
and extraordinary fenfe; not in the fenfe in which
it is commonly underfrood,as refpecting the regu-
lar ftated worfhip of God in the church. Now the
apoftleonly forbids women's teaching in one fingle
place, i Tim. n, 12. And in that place he is
not fpeaking, that lean perceive, of any thing
extraordinary or unufual ; but if he be fpeaking
of public worfhip at all, which I much queftion,
he is evidently fpeaking of the ordinary ftated
worfhipjof the church. Confequently, it is rea-
fonable, and natural to underftand teaching there
in the common and ufual fenfe. It fcems proper,
and I think necefTary, for women to fpeak in the
church on fome occafions. For, not here to
mention relating experiences, which might pof-
fibly excite difputes of another kind, that might
divert us from the- point in queflion ; there feems
to be a neceflity that they fhould on many
occaiions give an account of facts in the church,
which they alone are acquainted with, and yet
are needful to be laid open ; and this they can-
not do without fpeaking. — If any falfe charges
are exhibited againft women, by which their
reputation in the church is any way injured ;
or on account of which they are in danger of
being excluded ; it feems an intolerable hardfhip
if the women, in fuch cafe, be not permitted to
vindicate themfelves, and clear their characters,
but they cannot do this without fpeaking. — If
women at any time behave diforderly, and here-
by make the church unhappy, or injure its re-
putation ; it appears to be in this cafe, highly
necefTary that the church fr.ould examine their
conduct,
conduct, and require them to give" an account
of it, that it may appear in its own light. And
this cannot be regularly done, if women be not
permitted to fpeak in the church — If women re-
pent of their conduct, and be ready to give an
account of this repentance, they ought to have
liberty to do it. But they cannot do this with
regularity, and in a fatisfactory manner, unlefs
they are permitted to fpeak in the church. If
any difference arife among women, or between
women and other members in the church, when
they have taken the previous fleps mentioned
Mat. xviii. 15, 16. 17. If thefe prove unfuc-
cefsful, they muft bring the matter before the
church. But how can they properly do this,
without [peaking in the church ? When a
church undertakes any thing of peculiar import-
ance or difficulty in which the women may
have occafion to be concerned ; or to the ex-
:es of which they may have a call to con-
tribute ; or in the good, or bad effects of which,
they may be, at leaft, as much interefted as the
men are ; it is right they mould give their voice
in it, and their advice concerning it ; and it
appears to be intolerant not to allow them this
privilege. Befides there may be, and I am per-
fuaded there are many things which fome of the
women underftand better than fome of the men.
But they are denied this privilege, and treated
in a very intolerant manner, if they be not per-
mitted on any account to jpeak in the church,
This may be applied particularly, to the admif-
fion of new member?, and the choice of officers,
paflors, or deacons in the chuich ; on which
occafions, for feveial moil obvious reafons which
need
( 37 )
need not be here mentioned, it is not only-
right, but even neceuary for women to have
liberty to fpeak ^ as well as men,
Yet farther. I think this rule cannot be
taken in its mod extenfive and unlimited fenfe ;
for that feems to be inconfiftent with fome
offices which women bore, and fome gifts they
were pofTeiTed of, in the days of the apoftlet. >
It is generally granted, if I miftake not, and
I think, juftly too, that there were Dcacone/fa
in [the primitive Church ; and that Phcebe,
(Rom. xvi. i) was one of thefe, and the word
J\iclkovov> which we render fervant^ feems ta>
imply this. It appears very natural to fuppofc,
that an officer in the church muft fometimes
have occafion to fpeak in it* But even this
could not be, if the apoftle's direction be under-
Hood and applied without reftriction. — Women
in the primitive Church, had certainly the gift
of prophecy. This was foretold, by the prophet
Joel, ii. 28. and commenced on the day of Pen -
tecoft. (Adtsii. 16, 17.) The four daughters
of Philip had this gift, (Acts xxi. 9.) And
this gift was peculiarly exercifed in the Church,
for the believers, not the unbelievers, 1 Cor.
xiv. 22* &c. But they furely could not prophejy in
the church, unlefs they [pake in it. Yet again,
the apoftle plainly fuppofes that women did
both pray and propriety m the Church, and
gives them directions to do it decently. (1 Cor.
xi. 5. &c.) They were then moil certainly per-
mitted to Jpeak in the church, on fome occafions:
therefore! conclude that when the apoftle "for-
bid; women to fpeak in the church,' 5 he is to be
•~ J '0od with fome limitation ; and that^
D a.
( 3« )
2. This limitation muft be determined, ac-
cording to the eftablifhed rules or interpretation,
by " the context in queftion, the nature of
things, and the general tenor of fcripture.
The prohibitions are two ; not to u fpeak in
" the Church," and " not to teach, or to ufurp
" authority over the man. The paffages where
they are found are, I Cor. xiv. 34, 35. 1 Tim.
ii. 11, 12. which I defire the reader to confult.
In the former, the apoftle fays, M Let your
women keep filence in the churches : for it is
not permitted to them to fpeak ? &c. I think it
is undeniable, from what is faid above, that
the meaning cannot be unlimited ; that they
are never to be permitted to fpeak in the church,
on any occafion whatever. For that feems to
be contrary both to the nature of things, and
the tenor of fcripture. In order to judge of
the apoftle' s meaning from the context, it may
be obferved, — that the apoftle is enjoining re-
gularity and order in the church, ver. 33. Now
it is certain there is no diforder in women join-
ing with men in finging the praifes of God,
any more than there is, when men jointly fing
his praifes ; nor more thar^there is when both
fexes join in prayer. If the divine Being had
efteemed it diforderly, he would have blamed it
under the law. But we don't find that he did
blame it. Again ; though the apoftle forbids
women to fpeak in the church ; and though, in
a fenfe, we do fpeak when we fing ; yet finging
and fpeaking are very different. Both the
name and fignification differ: and they are
always differently underftood, both in fcripture,
in common life, and in all authors of judgment
a-nd
I 39 J
and credit. Nothing is more plain and certain,
©r more univerfally known than this. So that
no necetfary inference can be drawn from the
one to the other.
The context will generally be one of the beft
keys to the meaning of an author. But the context
here, will by no means authorife us to fuppofe
that the apoftle had his eye uvonjinging. Let
the paflage be read (I Cor. xiv. 33, 34, 35.)
and it will appear, — (1.) that the injunction is
to prevent confufion, and for the fake of order,
ver. 33. " God is not the author of confufion,
" but of peace." Now it is evident, that when
women join with men in finging, there is no
confufion, nor any thing that tends to the breach
of peace, more than if only one perfon fing ; or
if all the men fing together, and the women re-
main filent. Women can fing as orderly as
men ; and can join in the fong as harmonioufiy
and as peaceably as men.
(2.) The argument by which the injunction
is enforced, has no relation to Zinging. ** They
" are commanded to be under obedience." (cit-
ed from Gen. iii. 16.) But women can be fub-
ject and obedient to their hufbands, and yet
join with them in finging. Children are com-
manded to be obedient to their parents, and fer-
vants to their mailers ; yet Mr. B. will not fay
that this is any reafon why a Jon mould not join
with Wis father, or a fervant with his matter, in
finging the praifes of God ; and therefore the
injunction cannot from hence be fuppofed to
have any relation to finging.
3. The apoftle prefcribes an expedient for wo-
men, which fihews that he had no regard to fine- -
i"o> when he enjoins filence upon them. If
D 2 they
i 40 ;
they would learn any thing fays he, " let them
aik then- hufbands at home." But to " afk their
*' hufbands at home," could be no fuccedaneum
for finging. The one could never compenfate
the difadvantage of being prohibited the other.
if Paul had faid, " Let them fing with their
" hufbands at home," we fhould eafily have
underftood that he meant, " let them not fing
" in the church." And, by parity of reafon,
" let them afk their hufbands at home," implies,
4< let them not afk queftions in the church, to
" diforder and difcompofe the church."
(4.) The apoftle, in the laft place, fubjoins,
4< For it is a fhame for women to fpeak in the
" church." But it is plain, from the conftant
practice and approbation of it, both in the Jezv-
ifh and Gkriftian churches, that it is by no
means accounted fhamefu I or indecent for women
to join with men in finging the praifes of
God.
On the whole, it appears that the speaking
the apoftle forbids in 1 Cor. xiv. is fuch as
would be diforderly, and make confufion in the
church : — fuch as is fhameful, or indecent : —
fuch as is contrary to the woman's fubjection
to her hufband : — and fuch as will be, at leaf},
in a good meafure, precluded, and rendered un-
neceflary, by M afking their hufbands at home."
I think it is evident that no kind of fpeaking
will anfwer this defcription, unlefs it be dictat-
ing to the church, and pretending to teach the
church, or propofing queftions, to the obftruc-
tion of church bufinefs, and the hindrance of
its regular proceedings. The former is afTutning
authority over the man ; and they are both dii-
©rderly and indecent. But finging does not
come
I 41 J
come within this description ; and therefore
does not feem to be in the thoughts of the apoftle.
As to the other text, 1 Tim. ii. II, 12.
though Mr. B. feems to take it for granted that
the apoftle ha'^ here an eve to public worfhip -,
I confefs, I can fee no reafon to admit that he
has ; and therefore cannot confider it at all in
point to the prcfcnt queftion But if he will
fo understand it, ftiH it has no weight in his
favor ; as appears by the confiderations above-
mentioned. I have been the more large on
this branch of the fubject, becaufe Mr. B. lays
much ftrefs upon it.
Thirdly. Mr. B. objects againft " our prac^-
" tice of ringing," that u we fing the compo-
" fitions of others ; — and thefe are human com-
u poiitions -, — and even the compofitions of thole
•* we would not chufe to be in church-fellow-
" fhip with*." As to finging the compofitions ot
others, this was conftantly pracYifed in the Old
Teftament church. The book of Pfalms, com-
pofed by David, Afapb, and others was ufed for
this purpofe; and the pfalms were fent or given to
44 the chief mulician."to be fung according to the
direclion> fent or given with them. This is cie^r
from man) of the titles of the Pfalms. See the
titles of Pfalm iv. v.vi. vii. viii. and many others.
It is mentioned to the honour of good king He-
zekiah, that, among his other excellent attempts
to reform the church and nation, "he com-
M manded the Levites to flng praifes unto the
•« Lord with the words of David and of Afarh
** thefeer."(2 Chron. xxix. 30." There cannot
then be any moral turpitude in finging the com-
pofition
* P*34> &c»
( 42 )
pofitions of others And did the great God ever
appoint a change to be made in this branch of
worfhip ? If not, who has a right to forbid, or to
alter it now ? Singing is as ftriclly enjoined in
the New Teftament, as it was in the Old, if
not more ftri&ly ; and we have no command, or
direction, that I know of, to fing in a different
manner from that in which the Jews performed
this fervice.
Still Mr. B. complains that the compofitions
v/e fing are ii human compofitions ;" that i?,
not the compofitions of infpired men. Admit-
ting, for a moment, the criminality of this. It
can only be alledged againft part of what we
fing. For a great part of our fongs are the
pfalms of David, and others. Thefe are in-
spired. Mr. B. I think, will not object, as fome
have weakly done, that they are human, becaufe
they are tranflated into Englijh. Nor will he
objecl, it is hoped, that they are human, becaufe
they are verfe. He has often heard, that the
Pfalms, and fome other parts of the Old Tene-
ment, were written in Htbrciv verfe. Tran-
slating them into Englijh verfe then, is only
modifying them in a proper manner, that they
may better refemble what they originally were - y
and more completely anfwer the purpofe for
which they were originally defigned. And if
the perfon who fo modifies them, be judicious .
and faithful, and give the true fenfe of the fa-
cred writers ; they are, at leaft, very nearly, as
much a divine compcfition as our Englifh tran-
ilation is. And I think, no competent judge will
deny, that the facred ardor of the Hebrew poer,
which is very cfTentia! to good Pfalms and
( 43 )
Hymns, may be preferved better in Englifh
verfe, than in Englifh profit
And if fome other facred fongs be compofed
by uninfpired men, on other fubjech ; if the
truth of fcripture be regarded in them, they are
no more human compoiitions, than our prayers
and fermons are. For all our prayers and all
our fermons, whether precompofed, or uttered
extempore, arc, in this fenfe,, human. And, I.
own, I could never fee any more harm in a
Pfalm or Hymn, than in a prayer or fermon, in.
this fenfe, compofed by men. It may be faid, the
" Pfalmsand Hymns are not perhaps, according
u to fcripture." The fame may be faid of the
prayers and fermons. And who is to be the
judoe of this ? Certainly every man for him-
felf. And furely none will fing in the prefence
of God, what he believes to be a falfehood,
" But one perfon judges of the hymn for the
'* whole congregation.'* True j and fo it is in
prayer, and preaching. And any one in the
congregation has the fame right to reject any
part of the Pfalm or Hymn, and to refufe join-
ing his voice with the reft in fmging it, which he
has to refufe joining in a prayer, or receiving the
fentiments contained in a fermon, that he ap-
prehends to be unfcriptural.
Mr. B. excepts to thefe compofitions, becaufe
they are " prefcript, precompofed, and made
11 ready to our hands*." But if this had been
any way improper, furely, we have reafon to
believe that our divine Mafter would have blam-
ed the Jews for it, or have warned us againft it.
* P- 34« 3S> 4* fcc,
The
C 44 )
The Jews undoubtedly fung the Pfalms of Da-
vid and Afaph, n made ready to their hands ;"
and we have abundant evidence that the great
God approved their conduct, and accepted their
fervices. And I believe no man can prove that
thefe were not the compofitions fung by our
Saviour and his difciples at his laft fupper ; and
by Paul and Silas in the prifon at Philippi ;
and recommended to the Ephefians and Colof-
fians • and to fuch as are merry, Mat. xxvi. 30.
Mark xiv. 26. Acls xvi. 25. Ephef. v. 19.
Col. iii. 16. James v. 13. Indeed there is no
neceility either to prove or to afTert that they
v/ere fuch. But, if it were needful, I think,
much more might be faid for it than againft it.
Mr. B. feems to wonder that we don't ufe
precompofed fermons and prayers, as well as
precompofed Pfalms and Hymnsf. Several rea-
fons might be aligned for this : but I think it
fufHcient here to fay, we have ken above, that
we have Divine Authority for precompofed
Pfalms and Hymns ; but not for precompofed
fermons and prayers. We have alfo a book of
Pfalms, provided for us by our great Matter in
heaven ; but not a book of fermons and prayers*
There is alfo an evident propriety in the reafon
of things, to prevent eonfuiion in focial worfhip,
in having precompofed Pfalms and Hymns, ra«
ther than precompofed prayers and fermons.
Our author feems to taunt his " Anting breth~
" ren," becaufe they bring their Hymns in
their pockets, to worfhip GodJ. But taunts and
jeers are light things, and can be eafily borne*
tP.35, &c. IV%*> *6,35» &c -
However*
K 45 )
However, his " finging brethren" have no def-
picable warrant for this. When He, who is
the fource of wifdom, exhorts his people to wor-
fhip him, he does not bid them make a Pfalm,
but take one ; plainly fuppofing that it is made
ready for them. " Sing aloud unto God our
ic ftrength, make a joyful noife unto the God of
" Jacob. Take a Pfalm, and bring hither a
" timbrel ; the pleafantharp with the pfaltery/ 5
(Pfal. lxxxi. 1,2.) The Lord commanded his
people to write a fong for pofterity ; and Mofes
" didfo," (Deut. xxxi. 19, 22.) And David,
the man after God's own heart, " delivered the
cc Pfalm to thank the Lord, to Afaph and his
" brethren." (iChron. xvi. 7.) It is therefore
no new or unfcriptural practice for people to
take Pfalms and Hymns with them to divine
worfhip : and whether we take them in our
pockets or hands, or any other way, is a very im-
material circumftance ; and it is hardly confid-
ent with the dignity and the gravity of an aged
minifter of Chrift to treat fuch a circumftance
with ridicule and fneer.
Once more ; the good gentleman I am en-
gaged with, wonders and mourns, and pities us
very much indeed, that we mould ufe the com-
pofitions of thofe with whom we cannot unite
in church-fellowmipf. Weanfwer, the reafon
we cannot think it proper to unite in church-
fellowfhip with thofe good men who fprinklc
infants, and do not baptize believers, is not
becaufe we have any difrefpe£t. to their perfons,
or any doubt of their chriftianity, or of their
t B« 34, 35» & c.
knowledge
knowledge of gofpel truth, in the chief and
fundamental parts of it. But becaufe we ap-
prehend, and firmly believe, that no churches
are formed according to the fcripture rule, but
thofe which are compofed^of fuch members as are
baptized on profeffion of faith in the Lord Jefus
Chrivt,-— And we have no rule but that laid
down in the fcripture -, — and we are not Lords,
butfervants ; and uiuft act according to the will
and direction of our King and Head j our
* { Matter in heaven." Now as he has given us
no authority or licence to join in fellowfhip
with any who are not, as we believe, baptized,
our allegiance and fubjection to him, require us
not to do it. But if any of thefe good men
compofe either hymns or fermons, calculated to
edify our fouls, and agreeable to the truths of
the gofpel, we fee no reafon why we may not
enjoy the 'advantage of their labours, as they do
cf ours, by Jtnging their hymns, as well as read-
ing their fermons, or hearing them preach. If
we are mrftaken in this, we deiire to be taught
better rather than laughed at, and mourned
over. For neither laughter nor lamentation
bring anv conviction to our confeiences.
VII. Being now on the fubjecr., I beg leave,
with all due reipec~r and fubmiiTion to my
brethren in the miniftry, of every denomina-
tion, and the churches under their care, to offer
my thoughts freely concerning the manner of
Tinging in cbrijftan churches. As this path is
but little beaten, I entreat the candor of the
judicious and pious reader ; and venture to pro-
pofe the following method.
First.
( 47 )
First. To examine the directions of hs
New Teftament concerning this practice.
Secondly. To attempt anfwering fome
queries, and folving fome cafes of confcienGS
refpecting it.
Thirdly. To offer a few general advices,
refpecting the beft manner of conducting it ;
and the chief things to be regarded in it.
First. The directions of the New Tefla-
ment. And here we may confider — to whom
they are given — and what they contain.
(i.) To whom they are given. It would be
natural to fuppofe, if we had not full evidence of
it, that thefe directions are given to the churches.
The church is " the pillar and ground of the
" truth." (i Tim. iii. 15.) The great fupport,
under Chrift, of all that God has revealed.
And with whom fhould our bleffed Redeemer
entruft his ordinances, but with his fervants,
his friends, his fpoufe, his brethren ? Such
titles are given to his church, from the dif-
ferent relations in which our Saviour {lands to
his people, and the correfpondent difpofitions
that his people have towards him. None but
thefe have fpi ritual underftandings to difcern
what will be moft for his honor, or fpiritual difpo-
fitions to manage his concerns for him. None eife
have a cordial affection for Chrift, that will excite
a holy care for his glory.
And we find that thefedirections are,in fact, given
to ihe churches, and to members of the churches,
and to them only. Thefe directions are given in
four places. (1 Cor. xiv. Ephef. v. Col. ui. Jam.
v.) All which epiftles are indifputably written to
thechuxches, and to none elfe. I add, thefe direc «
tions
( 48 )
tions are evidently given in general terms, and
to all the members of thefe churches without
exception. For the apoftles ufe no exceptive
or restraining claufes, to confine thefe directions
to one, more than another. But, as in all
other univerfal directions, every one, according
to his ability, is under obligation to obferve
them. Yet it may be proper to take) notice,
that ( t Cor. xiv. ) relates to extraordinary
gifts, both with refpec"t to finging and other
parts of divine worfhip. Thefe are not to be
expected at this day : and therefore none can
now with propriety attempt to Jing^ any more
than to pray, or preach, or prophefy, according
to the directions there given. And (Jam. v. 13.)
refpects particularly thofe who are merry or
chearful. " Is any merry ? Let him fing
" pfalms." Yet it cannot be confined to him
who is merry. For if fo, the former claufc
would imply that none but the afflicted are to
pray ; which would oppofe the general tenor
of fcripture, and the common fenfe of mankind.
But finging pfalms is peculiarly fuited to a
chearful difpofition, as prayer is to a ftate of af-
fliction. The other paffages (Ephef. v. 19.
Col iii. 16.) are quite clear, as to the perfons
addreffed in them, and need no comment. It
is however manifeft that thofe who have no
capacity for finging, cannot be under obligation
to pradlife it, any more than a blind man, can
be under obligation to read and " fearch the
*' fcriptures." And the fame may be faid of
every other general command contained in the
bible. I venture to recommend it to thofe who
are incapacitated to fing, that they breathe after
the
( 49 )
the fingers, or take fuch other methods as they
may find mod ufeful, in order to keep their
mind attentive to the fong, and to the matter
-contained in it. And, in doing this, whatever
mere idle fpeculation may fuggeil, I know from
good evidence, that the fpiritual fongs of the
church, will .be far from being unprofitable
even to thefe.
There are others, whofe capacities, both of
voice and ear, are very flender ; yet there is in
them a foundation for improvement, though a
weak one. And it has been afferted by good
judges, and fkilful teachers, that thefe, by labour
and diligence may make a confiderable profi-
ciency. Thefe, therefore, ought to improve
the fmall capacity they have, for the honor of
God, the edification of the church, and their
own advantage. And this is as evidently pro-
per and requifite, as it is for a preacher to learn
to fpeak well, that he may preach to the greater
advantage of the people.
2. What do thefe directions contain ? Here
we may obferve, that Mr. B. takes much pains to
expofe " our prefent way of finging ; and feems
to infift upon it, that becaufe we cannot prove it
■fcriptural, in all the various circumftances of it,
we ought to lay it afide. And this appears to
be the chief defign and object of his trac~t. But
I beg leave to aik him, Can he vindicate by plain,
fcripture, his manner of praying or preaching ?
Can he by plain fcripture vind: ^ate that method
of conducting public worfhip which is adopted
by any party, or any particular church in Great
Britain ? I freely confefs, 1 cannot, What
then ? Muft prayer, and preaching, and all pub-
lic worfhip be laid alide ? It is evident, if Mr,
E B's
( 5° )
B*s arguments be valid enough to annul the
practice of Tinging, they are equally fa to annul
the practice of praying and preaching ; and to
demolifh the whole fabric of publick worfhip
all together. The cafe appears to be this. The
great God has condefcended to give us general
rales with refpect to finging, preaching, and
praying, fufficient for the edification of his
church. Lut he has not given us particular
rules with refpecl to mode and form, and other
circumftances in any part of public worfhip.
.And, as Chriftian churches are fo different, in
capacity, fituation, and other circumftances, it
appears to be a great proof of divine Wifdom
and goodnefs that fuch particular directions are
not given ; as we cannot fee how they could
have been given, without reducing Chriftianirv
to a ftate of bondage, like that of the Tews.
Surely Mr. B. knows that finging is differently
practifed in different congregations. And the
fame is true of praying and preaching, and it is
requifite that it fhould be fo for the reafons
above hinted at. And yet it is very poflible
that all thefe different ways of finging, praying,
and preaching may be equally fcriptural, be-
caufe no particular directions are given ; and they
may all be equally conformable to general rules ;
of which we fhall fpeak hereafter. Perhaps, if
our author would confider thefe plain things, he
would fee the impropriety of calling "our prac-
tice of finging" by fo many ugly names.
3. We return to the Directions ; which re-
late to the matter of our fongs ; — the ufe and
dejign of finging ; — and the manner of conduct-
ing it.
As to the matter ©f it ; we are directed to
Ting
( v ;
f\ng " Pfalms, and Hymns, and fpiritual fong<."
There is confeffedly a difficulty in fixing the
prccife meaning of thefe words, and determining
the exa6t difference of their fignifications. Yet
this need not create any hefitation refpecting
the practice j for on every pofftble interpreta-
tion, the injunction retains its force j and the
direction is fufficiently plain, for the purpofes
deligned. It may be proper, however, to ob-
ferve what the learned have laid on thefe
words.
Psalms in the New Teftament, evidently
fignifies that part of Scripture commonly called
" the Book of Pfalms." This is clear from
Luke xx. 42. xxiv. 44. A£ts i. 20. xiii. 33.
Nor do I know of any imaginable reafon why
we fhould underftand it differently here. And
therefore, when we are finging any part of the
Book of Pfalms, we are not deviating from the
rule. Yet the different compofures in the
Book of Pfalms have not all the fame title.
Some are entitled Songs, the very word we have
in the texts now in queftion. And the title of
the 145th Pfalm is a word which feems moft
naturally to fignify praife, and to be equivalent
to Hymn. And the fame Hebrew word is the
running title of the Book of Pfalms. Hence
fome imagine that by Pfalms, Hymns, and
fpiritual Songs, the Apoftle intends the feveral
compofitions contained in the Book of Pfalms.
While others apprehend that the Apofrle here
directs us to fing, either David's Pfalms, or
the Songs of good men, compofed before that
time, as of Zacharias, Simeon, and others. Or
any that might be compofed in that very age,
by thofe who had gifts for the purpofe.
£z For
( s* )
For It is a known fac"l that Hymns and Spiri-
tual Songs, were compofed in the early ages of
the Chriftian Church j whether fo early as the
Apoftle's time or not. Others explain the
words thus. w Pfalms are fuch compofures as
contain exhortations to holinefs and good con-
duct ; Hymns thofe which «elebrate the praifes
of God,, for the benefits we have received from
him. Songs, thofe which teach us the doc-
trines of truth, &c||.. How juft foever this-
interpretation be, the Book of Pfalms is an in-
contefti-ble proof, that thefe are all proper fub-
je&s for facred fong ; and confequently, that
ringing is not defigned to be a direct and ex-
perimental addrefs to God. But that perfons
may profitably ling in divine worfhip, on fub-
jecls in which they have no immediate concern,
i have Hated this matter in this familiar way,.
that, if pofiible, the moft fimple reader may
form fome fatisfactory conceptions of it. On
the whole, it appears clear to me, from thefe
paffages, and from what has been faid above,
that any Plalm, or Hymn, or Spiritual Song,
that is founded on fcripture, and confident
with it, though not in its very words, may be
as properly,, and as profitably ufed in divine
woVfhip, as any prayer or fermon, though ever
i'o fcriptural, which is not in the very words of
fcripture. Nor am I able to conceive a reafon
why perfons fhould be confined to the language
of fcripture in Tinging, more than in prayer or
preaching.
4. Thefe directions relate to the ufefulnefs
and defign of finging in the worlliip of God.
It
t, Vid. Liegh in verb. vy.vo{> & Polum in loc.
V 3.5
It is evident from Col. iii. 16. that this prac-
tice is defigned for inftruction and admonition,
Thefe pfalms, hymns, and fpiritual fongs, con-
tain truths, narrate facts, recommend duties, re-
late experiences, and reprove and threaten finnerr ,
in a manner fuited to give this inftrudYion and
admonition. This is admirably clear in the
pfalms of David, to every attentive reader.
While thefe are fung, the melody raifes the
fpirits, and excites pleafure, whereby the con-
tents of the fong, more cafily engage the atten-
tion, and affed -the heart ; and the inftru&ions
more agreeably infinuate tbemfJves into the
mind, ] believe, 1 may truly fay, that this is
always, in a degree, the cafe with thofe who
fing with attention.
Yet here it is queftroned whether this inftruc-
tion and admonition be mutual ; i. e. whether
a number of peyfons finging together can be
fuppofed hereby to inftrucl and admonifh one
another. Mr. B. pofiiively denies that In fing-
ing together, and finging the compofitions of
others, we teach and admonifh at alL " You
ts neither teach yourfelves," he fays ** nor any
" body elfej.'* But I don't fee any great force
in his reafoning on this head. I think it is
not unufual, in common language, to fay that
we teach or admonifh others, when we repeat
to them what others have faid or written, as
well as when we fpeak from our own know-
ledge or experience. — And if the pfalms which
the churches were directed to fing, were the
pfalms of Davidj which is the meaning ©f the
E 3 fame
• ( 54 )
Tame word every where in the New Teftament,
and therefore moft reafonably fo understood
here ; then it is certain the churches did fing
what was precompofed by others,, for inftruction
and admonition among themfelves. Confequent-
Jy, it is certain, that finging precompofed forms,
is perfectly confident with teaching, fa under-
itood. And if the words in Col. iii. 16. be
expreflive of mutual teaching, then this practice
is undeniably confident with teaching mutually,
or " teaching one another,
I fay, u if the words be expreflive of mutual
*' teaching ;" for though this is generally take*
for granted, I cannot help doubting itf. I
confefs I am never fond of feeing the original
referred to, and the common verfion changed in
order to gain a point; though it may give light
to a fubjeft on fome fpecial occafions. How-
ever, le'ft Mr. B. fhould think I wifh, in the
prefent cafe, to take an advantage of him, I
will beg leave to relate a fimple fact,, which, I
kopcy he will not afcribe to orientation ; and
leave
t Good Mr. Rees, in his Pamphlet on Singing
(p. 29.) fpeaking of the Greek word adetftwfi ufed
Col. iii. 16. fays, " If the word be fairly examined,
it depotes mutuality ; or it neceflarily implies doing
a thing mutually, from one fide to another." Leigh,
on the other hand, understands the text, in the com-
mon way ; yet differs from Rees, as to the meaning
of the Greek Word. His falvo is, edtfl'oK pro dKhn
Aots ufurpatur, Ephef. iv, 32. & ietvjou? pro ctAAw-
.Kuf) Col. iii, 16," But neither of them gives proofs,
only refers to Ephef. iv. $2* And I fubmir it to
the genuine Critic, whether thefentimeut be not too
eafiiy taken for granted, by Expofitors in general*
( 55 )
leave him and the reader to draw the concfu-
fion.
When I was carefully confidering thefe two
pafTages, Ephef. v. io. Col.iii. 16. I was ftruck,
as I have been before, to find the lame pronoun
rendered in Ephef. v. 19. " yourfelves," and irt
Col. iii. 16. " one another. " Upon this, I re-
folved deliberately to examine the Greek Tefta-
ment on the fubject, The refuit is, unlefs J
have counted or judged wrong, that I find the
fame word ufed two hundred and fe veiny -three
times; and there are only four places, besides
the two in queflion, in which there is even the
appearance of mutuality. The four places are,
Ephef. iv. 32. Coh iii. 13. Heb. iii. 13. 1 Pet.
iv. 10. and how far it is abfolutely neceifary
to underftand the word as denoting mutuality
in thefe places, I fhall at prefent fubmit to thofe
who are capable judges. But certainly, if the word
in Col. iii. 16. be capable of another interpreta-
tion, one would not wifri to explain it in a man-
ner different from the general figniflcation of it.
I grant, that " teaching and admonifhing
yourfelves," is a little uncouth ; but *' fpeak-
u ing to yourfelves," Ephef. v. 19. and M com-
" fort yourfelves" 1 Thef. v. 11. are nearly as
much fo. With thefe hints, however, fimple as
they are, I leave the fubjeft to thofe who have
leifure and inclination to confider it more mi-
nutely. And, for the prefent, I venture to give
it as my own opinion, that not mutual, but per-
fonal inftrucTion and admonition are deligned by
finging, and intended in Col. iii. 16.
5. Refpecling the manner of finging. Here a
few general remarks may deferve regard,- (1.)
W c
( 56 )
We have no particular directions given in the
New Teftamer.t, that I remember, for the man-
ner of conducting any part of divine worfhip. The
New Teflament is, in this, as well as in othe/
refpec~ts, a " a law of liberty ;" Our bleffed Sa-
viour perfect y knew that his followers would
be attended with fuch a variety of differing cir-
cumstances as might, in many cafes, make it
very inthralling to be tied up to particular
rules ; and therefore in his wifdom and love, he
has not done it. Many wife and gracious pur-
poles appear to be hereby anfwered. Now, as
we have no particular direction given- us with;
regard to any part of publick worfkip. it is no
wonder we have none concern ing the manner of
ringing. Neverthelefs, we have fufhxient gene-
redirections concerning every part of worfhip,.
and finging among the reft. (2.) It is very
plain we have authority in- the New Teftament
for joint finging, from the example of our Lord
and hisdifciples, (Mat. xxvi. 30. Markxiv. 26.}
And it is moft natural and reafonaWe, as all
men muft allow, to underrVand Acrs xvi. 25, as
an example of it. — But it is clear that a perfon
may fing to advantage, and in a manner that is
pleafing to God, when no other joins with him.
James v. 13. " Is any merry, (or chearful,
**■ evfouu ) let him fing Pfalms." 1 add,
that we learn from 1 Cor. xiv. that this, as
well as other parts of divine worfhip, was per-
formed in an extraordinary manner. But this
cannot be a rule for other churches, or for after
ages to be confined to ; becaufe then it would
follow that all divine worfhip muft be laid afide
when extraordinary gifts ceafed; which I
hope
hope none will be defperate enough to afiert*
Thus it appears that we have clear authority for
joint, for Jeparate, and for extraordinary fingiflg
in the New Teflament. (3.) We cannot, I
think, learn with certainty, whether the direc-
tions given in Eph. v. and Col. iii. relate to-
public worfhip or no. To me it appears that
they may juftlybe applied to any of the cafes
abovementioned. For whether the whole church
be aflembled, or only two or three ; or a perfon
be alone; in all thefe cafes, we may " fpeak
" to ourfelves," and " teach and admonifh our-
<s felves in Pfalms, and Hymns, and Spiritual
" Songs."
The general directions concerning this and
every other part of divine worfhip, are fuch as
thefe, " Let all things be done to edifying." iCor.
xiv. 26. w Let all things be done decently and in
*< order," ver. 40. " Whatsoever ye do, do all
" to the glory of God." 1 Cor. x.31. " Lot all
•' your things be done with charity." 1 Cor,
xvi. 14.
It is evident, at firft fight, that thefe general
rules are to be applied to all that is done in the
church of Chrilt, and in the worfhip of God,
and ought to be religioufly kept in view in the
peiformance of all, by every one concerned,
But to enlarge particularly on the full impo.t
and intention of all thefe rules, would lead me
far beyond my intended brevitv. — And the ghy
i ; — the edification of our fouls in know-
ledge, faith, comfort, and holinefs ; — decewy and
; fo as that every thing may obtain the ap-
probation, as much as potiible, of every wile,
thoughtful, and good man ; and harmony and
iQVf
C 5* )
love; that no mind may be hurt, no one's fpirit
embittered, no one deprived of his advantages ;
no one's affeclions alienated from any of his
brethren ; — thefe, I fay, are fuch eafy phrafes,
and the ideas conveyed by them fo obvious, and
fo commonly underftood by every church of
Chriit ; — and can be {a readily illuftrated by
every minifter,and almoft by any of the brethren,
that there feems to be nothing requifite, but that
our minds be properly influenced by the fear and
love of God, in order to put them in practice. I
may juft obferve, however,
1. That all thefe general directions are mcrft
evidently given to the church, and to every
member of it without exception ; and to none
but thofe in church fellowfhip: and confequent-
ly all who are in church fellowfhip have a right,
and are under the ftrongeft obligation to fee that
they be attended to ; and to give all the affif-
tance they can in putting them in practice. And
none can be clear before God, who does not ob-
ferve them ; though it is evident that thofe who
have moft underftanding, and moft influence in
the church, are culpable in a peculiar degree,
if they neglect, them.
2. They all admit of variety, according to
the different circumftances of churches, and of
individual members. This is the cafe in fing-
ing, preaching, and prayer ; and in almoft every
other branch of worfhip. The fttuations, the
capacities, the difpofitions, and even the pre-
judices of different individuals, may> and I think
ought, to have fome influence here, in order that
thefe general rules may be all regarded, and
kept in view* In preaching, for inftance, the
fame
( 59 )
fame kind of addrefs, the fame ftyle, the fame,
method of handling a text ; that would fuit and
profit one church, would be unfuitable and un-
profitable to another. The inftances by which
this might be illuftrated, are almoft numberlefs.
It is alfo the cafe with refpect iojinging. Some
churches are well improved and far advanced in
the knowledge and practice of it ; and are fitu-
ated among thofe, who, in general, underftand
it well. Some are directly the contrary. Now
it is beyond a doubt with me, that one method
of finging would be edifying, would tend to love
and harmony, would be orderly and decent, in
one of thefe churches, and yet would be quite
different, and have a quite different erTecT: in the
other. And cafes of this kind areeafily multi-
plied by every minifter, and by every man of
confideration and judgment; and applied to
every branch of worfhip. Mr, B. indeed fays,
" All the churches did undoubtedly obferve one
*' and the fame method of carrying on and per-
*' forming the feveral parts of publick wor-
" fhip§." But he has given us no proof of the
truth of this affertion. And if he mean with
refpect to mode and form, that they all fung and
preached, and prayed exactly in the fame me-
thod, I am perl'uaded it is both unfcriptural and
unreasonable to fuppofe any fuch thing. We
can find no method prefcribed to all the churches.,
and therefore there was no method needful to
be thus univerfally attended to. The capacities
of minifters, as well as of people, will hardly
admit of it. The directions mentioned above,
and
§ P. 26
( 60 )
and many others, fuppofe a difference in thefe
and all other indifferent matters ; and therefore
imply, that they did not in all things follow the
fame method. Their different circumftances
would render the fame method impracticable,
confiftent with obferving the rules abovemen-
tioned. And therefore, it cannot, I think, be
rationally fuppofed, that they were exactly con-
fined to the fame method. This leads me to
obferve,
3. That thefe general directions require clofe
confideration, and vvif^and ferious confutations
in every church of Chrift j in order to be per-
illed that they do worfhip God in that manner
which is, on the whole, bell calculated toan-
fwer thefe noble ends, and conformable to thefe
rules ; that is, that all things be " done toedi-
*' fying, — decently, and in order, — to the glo-
u ry of God, — and with charity," Singing,
praying, and preaching are all ftrictly enjoined,
are all proper exercifes for feafons of publick
worfhip; and have all, as far as we can learn,
been attended to in publick worfhip in all ages.
But we have no particular rules for the manner
of performing any one of thefe exercifes, that I
can recollect. And therefore, the rules above-
mentioned are to be rsligioufly kept in view ;
and every minifter, aid every church evidently
ought to confider all the circumftances of the
whole community, fo far as poffible, and apply
the rules to the circuiiifbnces, and act ac-
cordingly.
4. As no plan is calculated for general good,
which may not in fome inftances, be againft the
tafte, or intereft of individuals j it may be fo in
this
( 6i )
tli is cafe, after all that is done to make the
finging, or any other part of worfhip, as gene-
rally agreeable and profitable as may be. When
it fo happens, then is the time to practife thofe
duties offubm ; JJion and fubjedion one to another,
which are required cf all the members of
churches, which particularly fuit thefe circum-
ilances ; and which are fo amiable, ufeful, and
honourable, wherever they are pradbfed. *' Ye
" younger fubmit yourfelves to the elder ;
" yea all of you be fubject one to another ;
" and be clothed with humility." " Submit
" yourfelves one to another, in the fear of
*' God^;." And where this care is taken, and
thefe duties practiced, there is no great danger
of any thing being done materially wrong ; ot
any part of divine worfhip being performed in a
manner that is difpleaiing to God ; or, on the
whole, unprofitable to men, I proceed,
Secondly. To attempt the folution of
fome difficulties, or cafes of conference, that
appear important to fome perfons, refpec~ting
the manner of finging.
i. Is it right to fing Anthems or Songs in
profe, in public worfhip ?
I anfwer, iiowevcr profitably a fingle perfon,
or a few perfons together may fing thefe, I can-
not think them a proper part of the public
worfhip of Almighty God ; for fuch reafons as
the following. — All the members of churches
are directed to join in finging, as we have feen
above ; and it is evidently incumbent on them,
fo far as they can. But few can join in the
% Ephef. v. 21: i Pet. v, $.
F fing-
( 62 )
finging of Atnbcms; nor have they fufKcient
time or fkill to learn them. And therefore, if
Anthems be fung, many of the brethren will
generally be deprived of their privileges, and of
an opportunity of doing their duty in the wor-
ship of God. One capital rule is, " Let all
•' things be done to edifying." But, however
it may p'.esfe the ear, experience fhews that
the fmging of Anthems is not fo edifying to
the foul, as Songs in verfe, that are fet to plain
tunes. — The Pfalms and Songs contained in
Scripture, for the ufe of the Old Teftament
Church, were wrote in verfe ; which is, at leaft,
a tacit admonition not to fing in profe-, and a
proof that fmging in profe, in the worfhip of
God is unfcriptural. — We have no evidence
that Chrift, or his apoflles, or the primitive
church, ever fung Anthems ; but good evidence
that it took its rife in the fourth century, when
the church was filling with corruptions, and
popery was faft advancing towards its height§.
— This, and all antiphonal ringing, generally pre-
vents many from the advantage and pleafure
they would otherwife have in divine worfhip,
and has generally been the foundation of fetting
up a choir of fingers, many of them vain and
carnal, to perform the worfhip of the church-
members, whofe right it is ; and thus many of
the members either perform not this worfhip at
all, or they do it by proxy, which is vile in the
extreme. And I fhould be glad to know why
we may not pray, and receive the Lord's fupper
| Peirce's Vindication of DifTenters, Part Hi. p.'ioi.
&c. Tans \ir's Elements of Mufic difplayed, p. 190.
by
f 63 )
by proxy, as well as fing by proxy ; and why
carnal people might not as well perform every
other duty for us, as fing for us ? — And that
this practice deftroys the folemnity, and fpiri-
tuality of divine worship istoo manifeft to ue d
a formal proof. Many other evils naturally
follow, and have in faft followed this way of
fmging, which, for the fake of brevity 1 here
pafs over. But they would all be prevented, if
linging were confidered, as it ought to be, as
peculiarly the bufinefs of the church ; and if it
were performed with that gravity and Jimpluitv
which are always requifite in religious matters,
and which are the two chief glories of Chrifti-
anity.
Q; 2. Ought Organs, and mufical Inftru-
ments to be ufed in Chriftian Worfhip?
I anfwer, I am perfuaded they ought not ;
for — they are not once mentioned in the New
Teftament which is the chief directory of
Chriftians — And it is certain they were not in-
troduced into the church till Popery had nearly
arrived to its height. Even Bellarmine himfelf
does not pretend that they began to be ufed
fooner than A. D. 6&0. And there is good
reafon for fuppofi'ng that they were far from
being even fo early as that agef. And, to me
it is wonderful that any who fear God, can give
countenance to them.
Qi 3- Is it right to learn to fing by Notes ?
1 anfwer; To me it appears quite proper,
and laudable, for thofe who have time and ca-
pacity for it. For — It is plain the Jews taught
Pvi iree ut fupia. p. 106, &c.
F 2 this
( &4 )
this regularly, as other arts are taughti i Chro.
vi. 31. xv. 22. 27. 2 Chron. xxii't. 13.-—
Singing muft be performed u decently, and In
vrder." Nothing can be (o done, that is not
done properly. Nothing can be done properly
that is not properly learnt. And the Notes
moft properly teach to fing with exaclnefs and
propriety.. — Singing without harmony is moft
evidently indecent and diforderly. There can-
not be harmony unlefs there be uniformity of
voice,, and found : and to obtain this uniformity,
nothing can be more advantageous than to have
the Tune exactly pricked in Notes, and learnt
irom them. — A tune is nothing more than a
collection of founds properly modified and pro-
portioned to each other, which is learnt by the
pofition and form of the Notes. Thtfe founds
may undoubtedly be learnt, with considerable
exactnefs by the ear. But every one acquainted
with fcience well know?, that what is learnt
both by eye and ear at the fame time,, is learnt
with molt e<ife, and to greater perfection. — ■
And there is clearly the fame reafon why a
linger mould kam to fing by rules and notes,
:>s there is for a preacher to have learnt the
rules of Grammar, Logic, and Rhetoric, to
triable kifA to fp^ak properly, to reafon juftly,.
and to addrefs mankind in an agreeable man-
ner. And no man of understanding can difpute
the propriety of this in a preacher. Yet 1 beg
ieave here to fuggeft, to prevent altercations
and impofitions in the church; flat though
learning to fing by pricxed notes is evidently
proper and laudable, in thofe who have oppor-
tunity; yet this is b) no means absolutely neceffary
fa
( 65 )
for all who join in finging. Becaufe- — it is no
where com nanded in fcripture. — And it is a
known fa£t, that perfons can learn to fing with
fufficient exactness by the ear. Many can fpeak
with tolerable propriety without learning Gram-
mar by written rules ; can reafon juftly enough
for common purpofe^, without reading a fyftem
of Lgic; and can inftru£r. and perfuade for-
cibly and agreeably, without making themfelves
mailers of a Treatife of Rhetoric. I therefore con-
clude, that it would be well for all to learn the
Notes, who can do it conveniently and con-
fidently with ether duties and engagements ->
and that thofe who cannot, fhculd unite with the
brethren and ailift each other as well as they
are able, and all harmonioufly join together in
firging to the glory of God..
Qi4' Ought carnal people, or our own children^
to join with us in finging the praifes of God r
Anf. To me it is clear that they ou.^ht.
For, — confider finging as a natural action ; they
are, in this view, as capable of performing it as
others. — Confider it as a part of worfhip, and
a moral duty, as prayer and hearing are, which,
I think, has been already proved ; in this view,
it is binding on all men, converted and uncon-
verted. — Confider the advantages to be received
from it; infiruclian and admonition. They ftand
in need of thefe, and are capable of receiving
them, through the blelTmg of God, as well as
others; and we know that feme unconverted
perfons have received them in this part of wor-
ship. — Many places in the Pfalms, exhort all
men to fing to the Lord, and to fing bis praifes.
— The objection, that " they don't experience.
'« what they fing" has no weight at all, as we
F 3 have
( 66 )
nave fcen before, becaufe that is unnecefTary,
from the very defign of finging.
Q. 5. Is it right to fing in parts ? AnJ if (o 9
In how many parts ?
Ant. I know of no (cripture, nor any rational
argument, which militates againft ringing in
parts, admitting it be done in kve, and appear
to be moft for the fpiritual edification of the-
church, — and fuppofing that upon mature con-
sideration, it evidently appear to be moft for
the glory of God. — It cannot be denied that dif-
ferent voices will beft fuit different parts : and
this, feparately considered, may be allowed to
be a plaufible argument in favor of Tinging in
parts. Yet this argument is by no means de-
cifive; becaufe it is well known that thofe
who can fmg the other,, efpecially the higher
parts, can generally join in the Tenor. — bind-
ing in parts, whether more or fewer, is a mat-
ter of choice ; and I think all men will acknow-
ledge, that thofe who fing in one part only,
ling as property, though not as mclodioujly as thofe
who fins; in many. And if thi<, upon ferious
examination, fhould be found more to the edifi-
cation of the church, this edification will be a
rich compenfation for defect in point of me-
lody. — Becaufe generally, the greateft part
in moft churches, have not fuch fine fenfa-
tions, nor are fo enamoured wich the iineft
melody; as feme others are. Yet thefe plain
fouls, (admit the expreffion) are to be edified,
as well as the reft. When this is confidered,
perhaps it will appear that the fimpleft and
plaineft manner of finging will anfwer the beft
end in moft churches. Singing in two parts, is
1 think
( 6 7 )
I think, moft generally pra&ifed in Chriftiart
Churches; and in my opinion, it generally is
the moft profitable. But wherever it becomes
a fubje£r, of controverfy, there moft evidently
ought to be a ferious confutation ; and as it is
a matter of mere choice, every member in the
church has a right to give his voice and be
heard upon it. The edification of all is to be
regarded, and their voices, their difpofitions,
and fenfations muft be all tenderly examined,
and the practice fettled and regulated accord-
ingly.'
Q. 6. Who ought to be chiefly confulted,
and moll regarded in chufmg the Tunes that
fhall be fung in divine wormip, if this be de-
bated in the church . ?
Anf. All undoubtedly ought to judge what
is right, and to reafon concerning it, accord-
ing to the general Rules we have fo often
referred to. But there are frequently fome who
are fond of finer Mufick and can profit by it
too ; while others cannot join in it, becaufe
they cannot underftand it ; and therefore can-
not profit by it. Now in this cafe, and in every
other, where in difpen fable duty does not bind,
u We that are ftrong ought to bear the infir-
" mities of the weak, and not to pieafe our-
" felv'es. Let every one of us pieafe his neigh-
" hour, for his good to edification. For even
" Chrift pleafed not himfelf." Rom. xv. I, 2,
3. — -Reafon jind common humanity require this.
For thofe who can be profited by finer and more
difficult mufic, can be profited alfo by the plain
and eafy ; and they can edify themfelves at other
tim-Sy by Tinging Pfalms in Tunes which are
be-
( 68 )
beyond the capacities of many of their brethren.
It therefore looks cruel and inhuman to fing
thofe tunes when their weaker brethren ought
to join with them. — Confider the order of well-
regulated families. In thefe, whatever belongs
to real bufinefs, and to the intereft of the pa-
rents or of the family in general, thofe children
who are arrived at underiranding and ftrength
of body are charged to take the care of; and
however difagreeable to the infant-?, this muft
be done. But whatever is merely circumftan-
tial, and, according to the family phrafe, lt fig-
" niftes little or nothing," the children mult be
pleafed in this ; and thofe who are grown to
underftanding muft deny themfelves. This
family order is founded in nature, and there is
every reafm for obferving it in the church of
God. — Yet all ought to remember, that nothing
is to be done in the church merely for the plia-
furc of Individuals; but the edification of the
whole. I Cor. xiv.
Q. 7. Ought unconverted perfons, who are
not in church fdlowfhip, to have authority in
managing or directing this p^rt of Christian
worfhip ?
Anf. We undoubtedly may, and ought to
oblige even thefe, (o far as we are able, confid-
ent with the " edification of the body of Chrift."
And this ought to be done in preaching, prayer,
and every other part of worfhip. But certainly
they ought not to have any fuch authority, as
that mentioned in the Query. For — thefe are
generally young perfons ; and therefore cannot
be fuppofed to have examined things of this,
kind 5 or to be qualified to judge what is right
and
I
( &9 )
and wrong, as perfons who have authority, or
<ake the lead in divine worfhip ought to be. —
They are too commonly unfit ady in their tempers
and more led by fancy than truth ; fo that giving
authority to thefe, is like committing the direc^
tion of a fhip to an unfkilful pilot; the confe-
fequences of it may be fatal. — Befides, thefe not
being converted, or " led by the Spirit of
" God,*' cannot be fuppofed to be fo truly con-
scientious in confulting the edification of the
whole church, as all who direct the worfhip of it
ought to be. — Again, experience is one of the beft
helps in directing divine matters for univerfal edi-
fication: but edification fuppofes a foundation laid^
of which thefe have no experience ; and therefore
the authority now in queftion is inconfiftent with
ttietr character and ftate. — Farther, fuch people
are not only ignorant, but frequently obfiinate
too; and unwilling to be controlled, and fet
right, when they are wrong. And fuch a tem-
per as this utterly difqualifies any man for au-
thority and direction in divine matters. Even a
minifier muft not be ft if '-willed. Tit. i. 7. — Once
more, they neither have, nor (as unconverted)
can have that fenfible and fympathetic attach-
ment to the interefts of the church, and of the
weak and ignorant in it, which is absolutely
necefTary in directing: divine worihip; that
fuch directors may be excited to zeal, felf-
denial, and resolution, in ftudying, and labour*
ing to promote the Ipiritual welfare of the
whole church. — And htltly th? directions con-
cerning fmging, are not given to thefe, as we
have ^en i.bove ; but to churches, and mem-
bers .of churches*
It
( 10 )
It may be thought I have have been to®
minute in the foregoing remarks. But the irate
of fome churches, and the views of fome per-
fons, appear to me to afford a fufficient apology.
And for the fame reaibn, I fhall venture,
Thirdly. To mention a few fuch remarks
and rules, as I think will be naturally col-
lected from what has been faid ; and, if I mif-
take not, will be found agreeable both to reafon
and fcripture : though I only mention them,
and leave the reader to judge of their propriety
and importance.
i. It is plain, that fmging the praifes of God
5s an eflential duty, and an important part of
Chriftian worfhip, ftricrly enjoined in both
Teframents ; which nothing but incapacity can
juitify the neglect of ; and that general edifica-
tion is the great object of it.
2. It is a duty enjoined on the church in
generat ; and in the New Teftament, on the
church alone : though it is plain, from the
nature of things, and from the Old Teftament,
that others have a right to ioin in it ; and that
they may do it to great advantage.
3. In order that the fong may be general
throughout the whole congregation, as it ought
to be, it is requifite that fuch tunes be fun^r, and
fuch only, as the numbers in general can join
in. 1 cannot fee how we can juftify a perfon
who leads the fong, in fixing upon a tune gene-
rally unknown, better than we can juftify one
who preaches or /» ays in an unknown re>ngue..And
though it he right that new tunes be introduced,
vet thev ought to be learnt at another time, and
not in divine worfhip. For the fciencc of mufic,
and
( 1fl )
and the art of Tinging can ha^e no more to do
with this part of divine wori?iip, than the art
of grammar, rhctorick, or logic, -Jiave to do with
preaching or praying. But learning thefe arts
is work for another feafon, than that of divine
vvorfliip ; and therefore, lb is learning the
tunes that are to be fung in thw houfe of God.
4. That the members of the church have all
the authority and rule in their own hands, in
whatever relates to this or any other part of di-
vine worfliip : and that unconverted perfons be
not left to direct what tunes (hall be fung, or
the manner of Tinging them. BecauTe the edi-
fication of the church, and the glory of God, are
the great objects to be attended to ; and uncon-
verted people have not capacities to attend to
them: for they are " fpiritual things," to be
"fpiritually difcerned," and cannot be under-
flood by the " carnal man."
5. That thofe members, who have capacities
for this part of Chriflian worihip, make it their
endeavour, by notes, or by the ear, to be able to
join in it with concord and harmony, that all
things may be ,M done decently and in order."
For though there is no neceflity tot fine Tinging,
any more than fine praying or preaching; yet
there is the fame neceflity that Tinging be per-
formed with propriety and harmony, as there is
that thofe who pray or preach fliould ufe pro-
priety of fpeech.
6. That unconverted people, and the children
o r the menfbers of churches be not only per riu tte d
but encouraged to join in the exercife ; that they
alio may receive inftrwc~tion and admonition by it.
7. The
r ')
* ».. That the capacities, and all other circum-
fiances of h be ferioufly coniidered
among 'thctr.fel.vvs"; and that. fuch pirts, and fd
many parts he fung, as, upon careful exami-
nation of .the matter, will appear moft likely to
anfwer the great end of general edification ;
** that all our works may be done with charity.'*
8. Above all: Let every one remember, that
whatever is done profitably aud acceptably in
religion, muft be done ferioufly. Let the heart
be engaged. *' Sing with the Spirit." Let
the mind be employed. *' Sing with the under-
Handing." Melody mufl be " made in our
<fc hearts to the Lord ; and we muft " fing to
*' the Lord with grice in our hearts j'* and in
•doing this, may expect his prefence and appro-
bation., through Jefus Chrift.
Thus 1 have dropped a few thoughts freely,
though briefly, 4t on Singing in the Worfhip
" oi Gcd." May He " who inhabits the
<c praifes of Israel," command his bleffing
thofe who read them !
THE END.
on. |
ERRATA.
ife .
Line.
•*<;•
29. for Pfalm, read Pfalmi. .
26.
ialt. for xvi. Ktad xiy.
30.
33. for ver. read v.
34,
11 . for we are, read arc we.
H«
13. for this, read their.
»b.
29. for it, read or it.