£/i FROM THE LIBRARY OF REV. LOUIS FITZGERALD BENSON, D. D. BEQUEATHED BY HIM TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINARY ftritlcj HS\5 . X V 1 J> THE Breach Repaired in God's Worlhip: O R, Singing of Psalms, Hymns, and Spiritual Songs, proved to be an Holy Ordinance of Jesus Christ. With an Anfwer to all Obje&ions. AS ALSO, An Examination of Mr. Isaac Marlow's two Papers, one called, A Difconrje againfi Singing, &c. the other An Appendix. Wherein his Arguments and Cavils are detected and refuted. — — ■ y^ ' " By Benjamin Keach, Preacher of God's Word,and Paftor of the Church of Chrift meeting on Horfelydoxvn, SoHthwark. Job 6. 25. How forcible are right words/ but what doth your arguing reprove * Ifa. $2. 8. Thy Watchmen [ball lift up the Voice, with the Voice together (hall they fing. London, Printed for the Author, and fold by John Hancocli in Caftle-Alley on the Weft fide of the Royal -Exchange, and by the Author at his Houfe near Horfelydown in Southpar^. 169 1. (in) ■ t THE Epistle Dedicatory to all the Baptized Congregations In England and Wales j Who are in God, the Father, and in our LordJefusChriJl, Grace, Mercy and Peace be multiplied. Particularly to the Church of Chrijly meeting on Horflydown. Holy and Beloved, IT cannot but rejoice my Soul, when I confider of the exceeding Grace and abounding Goodnefs of the Holy God towards you his poor and defpifed Church and People, in relpeft of that clear Difco- very he hath given you of mod of the glori- ous Truths of the Gofpel, and of the true Apoftolical Faith and Praftice thereof. You A 3 have iv i.he hpijtle Dedicatory. have not made Men , General Councils, nor Synods, your Rule, but God's Holy Word : your Conftitution, Faith, and Difcipline, is dire&Iy according to the Primitive Pattern ; God hath made you (in a moft eminent man- ner) to be the Builders of the old Wajies, and RaifeYs uf of the former Defolations, and Refairers of the wafte Cities , the Defolatms of many Generations^ Ifa. 6\. 4. You have laboured to fever the Gold from the Drofs, and to build with proper and fit Gofpel-Meterials, viz.. Spiritual and Living Stones, well hewed and fquared by the Ham- mer of God's Word and Spirit, and will not take one Stone of Babylon for a Corner •, you will go forth (as far as you have received Light) by the Footfteps of the Floc^ and feed yonr Kids bejide the Shepherds Tents^ Cant. 1. 8. And God of a fmall People hath graciouf- ly made you a Multitude *, you have been helped, and fo born up by everlafting Arms, that you have held faft your Holy ProfefTion in the Day of Trial, and expofed all that you have had in the World to fpoil and lofs, for the fake of Jefus Chrift, when many turned their Backs, and expofed the Holy Name of God to Reproach •, and to our fur- ther Joy, many of you have of late, more efpecially in your General Aflemblks, (hewed your great Zeal for the Name of God, and Care of his Church, in a more than ufual man- ner •, and particularly you have endeavoured to The Eptjtle Dedicatory. V to revive our hopes, for the continuation of a faithful and laborious Miniftry for the time to come, by ftriving to promote fuch Lear- ning and Studies as God's Word diredls to-, and not require (like IfraePs Task- Ma- ilers) poor Minifters, as 1 may fo fay, to make Brick and allow them no Straw; but you do now more fully fee that Oofpel-Minfcers ought to have a Gofpel-Maintenance, even fuch as God hath ordained $ that fo they might not be intangled with the Affairs of this Life, but wholly give themfelves up to that great Work they are called to. * Go on and proiper, Holy and Beloved, Let not your Hands be weak, nor Satan obftrud or hinder fo hopeful a Beginning ^ let it appear you da love Jefus Chrifl: more than Father or Mo- ther, more than Son or Daughter •, and la- bour to' reform what isamifs as to thofe great Evils that abound too much in the Churches of the Saints, tho I hope not for much amongft you as among fome others r particularly in refped: of Pride and Cove- toufnefs, or that bafe Worldly and Earthly Spirit that is the Bane of Religion, and makes the Lord's People of fo ill a favour in the World -, let your Lives declare whofe you are, and to what Countrey you belong ; and as you have a good Doctrine, fo labour for afuitableConverfation ; and then, Bre- thren, what can or will be wanting to make you compleat in the whole Will of God ? Truly, according to my fmall Light, I know A 4 aotf vi • The Ep/ftle Dedicatory. not, unlefs it be a reft oration of this loft and neglefted Ordinance of Singing Pfalms, Hymns and Spiritual Songs, which I fear, and partly underftand, fome of you want light in. I have therefore made bold to de- dicate this fmall Trestife to you all, hoping you will take it from me in good part, and well weigh what is here laid, before you judg and condemn it for an Errour. I am afraid of fome old Prejudice fome of you have taken againft this Sacred Truth of the Gofpel (for fo I mult call it) ; you can't think you have as yet come to a full attain- ment or are already perfed in Knowledg. Beilde?, 1 hear you generally own Singing of Pfalms, &c. an Ordinance of God •> and in- deed I cannot fee how any, who own the Bible and New Taitament of Chrift to be their Rule, can deny it. Why thcia, confi- der whether you have this Ordinance at all, or can be faid to fing in any proper Senfe : Certainly many of you are wholly without it, as will I hope appear fully, if you read this Treatife quite through impartially. Can it be thought the Churches fhould be enjoin- ed by the Holy Ghoft to fing Pfalms and Hymns, and yet there's no coming at the pradife of it without an extraordinary Spi- rit, or miraculous Gifts ? I have been provoked by our Brother, who wrote againll Singing, to fet Pen to Pa- per, and not only by him and his Book, but I have been induced by Multitudes, for feve- ral The Epijlle Dedicatory. vil ral Months, to give him an Anfwer, fo that I hope you will not be offended with me in what I have done. I have much Peace in the doing of it > and truly, Brethren, the lofs of this Ordinance doth, I am afraid, more obltrutt the increafe of our Churches than many are aware of. What a Multitude are convinced of Gh rift's true Baptifm, and yet refufe to have Communion with our Churches when baptized, becaufe they fay, if they ihould, they muft lofe this Ordinance of Singing, which they have an equal Efteem for : And how doth it open the Mouths of our Godly Brethren of other Perfwafions, to fpeak againft us, for being fo zealous for one Gofpel- Ordinance, and fo carelefs about another, that very few Chriftians, who have had the greateft Light, Zeal and Piety in any Age of the Church, ever doubted of? It grieves me to think there (hould be a Breach made in God's Worfhip among you, to whom God hath given fo much Light ia other Cafes* And, O that what is here faid, might through the Bleffing of God prove a Means to repair it. In a Word, Singing is injoyned *, Some thing it is : If we have it not (but 'tis with you) we would willingly know what your Singing is, or what you call Singing : For we do fay and teftify, we believe you are wholly without Singing in any proper Senfc at all. The Lord give us Moderation 5 don'c let us be bitter one againft another. I V in The Lpijtle Dedicatory. I fhall beg a part in your Prayers, and in- treat you to look over what Weaknefs you may fee in this fmall Trad, for I am, you know, but a Babe in Chrift's School, and know but in part. And now to you,my Beloved Brethren and Sifters, (who meet on Horfelydowri) whom I hope I may fay are my Joy and my Crown, whofe Souls are mod dear to me, and whom I can fay I truly love and long after •, it re- joices my Spirit to fee how generally you are inlightned into this Gofpel-Duty \ but 'tis no fmall grief to me to fee (fince the Church in fuch a folemn manner agreed to fing the Praifes of God on the Lord's Day) to find fome of you fo much offended •, I am per- fwaded 'tis for want of Confederation, for you have no new thing brought in among you. Hath not the Church fung at breaking of Bread always for 1 6 or 1 8 Years laft paft, and could not, nor would omit it in the time of the late Perfecution ? And have not ma- ny of the honeft Hearers (who have flayed to fee that Holy Adminiftration) fung with you, at that time, and yet none of you ever fignified the leaft trouble ? And have we not for this 12 or 14 Years fung in mixt Aftem- blies, on Days of Thanksgiving, and never any offended at it, as ever I heard ? What is done more now ? 'tis only pra&ifed oft- ner : and fure if it bQ God's Ordinance, the often praftifing of it, by fuch who find their The Epiflle Dedicatory. ix their Hearts draw out fo to do, cannot be CnfuL And on that Solemn Day,when the Church would have it put up, to fee how the Mem- bers flood affeded about Singing, almoft every ones Hand was up for it, or to give Liberty to the Church at fuch times to ling. And when put up in the Negative, but about 5 or 6 at molt (as I remember) were againft it- Did any one of you, at that time fay, if we did proceed to fing at fuch times, you could not have Communion with us ? which if you had, I perceive the Church, nay every one of us who had born our Burden for many Years, would have born it a little longer ? Befides, did not the Church agree to fing only after Sermon, and when Prayer was ended? And if thofe few Brethren and Sifters who were not fatisfied, could not ftay whilft we fung, they might freely go forth, and we would not be offended with them ; fo far was the Church,or my felf, from impo- flng on the Confciences of any. But is it not hard that fome of us fhould fo long be laid under a Burden, when the Church generally was againft Singing at that time, and you cannot bear it now it is come to be your Lot? I am afraid the noife of thefe things are mif- reprefented abroad, and therefore I thought it might not be amifs to re&ify Miftakes in you, or any other Brethren. The matter of Difference that is at prefent between the Church and fome few of our dear and belo- ved X The Epijile Dedicatory. ved Brethren and Sifters^ is not about Sing- ing it felf, nor finging with others, for that has been all along the praftifeof the Church for many Years (as before I hinted) but on- ly about finging on the Lords Day, unlefs it be one Member, except the Judgments of any other are lately changed. But my Brethren will,l hope,ferioufly con- flder of the Matter, and labour after that Chriftian Love,Tendernefs and Forbearance the Gofpel calls for. We are exhorted to bear one another $ Burdens , andfo to fulfil the Law of Chrifi. For the Lord's fake let us not fall out by the way, and lay things grievous on one anojthers Spirits •, for we are not Lords over one anothers Faith, but Helpers of each others Joy. O my Brethren, pray let us all watch againfl: Satan, and firive to keep the Vnity of the Spirit in the Bond of Peace. I muft confefs, divers of you did much defire me to anfvver Mr. Marlow\ Book before this time, but I hope you will excufe my negleft* for fome of you know the occafion of it •, 'tis done now, and in the fear of God re- commended to your perufal. And O that the Lord would be pleafed to blefs it to your Satisfaction, then fhall I have caufe to praife the Lord that I undertook the Work. I can fay you lie near my Heart, and I would do any thing I am capable of to promote Truth and Peace amonglt our f elves, and in all the Churches of Chrift. If inc zpijtie ueaicMory. xi If any of you fhould fay, How can we be fatisfied to have Communion with the Church, when wc believe 'tis an Innovati- on? (that's a hard ward.) Are you Infalli- ble ? Is there not ground for you to fear you are miftaken, or to think in the lealt 'tis a doubtful cafe, fince fo much is to be faid for it, and has been fo generally received from the beginning by moft enlightntd Saints, and you your felves with the Church for fo long a time been in the Practice of it at other times ? Befides, can you find any ground from God 5 s Word, that will warrant you to fe- parate your felves from the Church upon this account? and alfo may not the fame or like Scruple rife in our Spirits againft having Communion with you, who we be- lieve lie fhort of a plain Gofpel-Ordinance, and fo, through want of light, diminifh from God's Word, as you fay we add thereto by doing of it ? But far be it from us to have a thought to ad that way to- wards any of you. Moreover, will not fuch a pra&ice, of a Separation from the Church upon this account, juftify other Godly Chriftians, who are Members of fuch Churches who do not fing, (that are con- vinced as well as we it is their Duty) to feparate from thofe Congregations, to joyn with fuch Churches as are in this practice ? poubtlefs that Door that will let you out of of tins Church, will let others out of thole Churches, (I mentioned before) and there are not a few fuch in this City. There is one thing I think good to note here, to pre- vent any miftake, that tho I call Preach- ing a moral Duty., yet to preach the Go- fpel only, appertains to fuch whom God particularly hath gifted for that Work, and who have a lawful call to it. I fhall conclude with the words of the Holy Apoftle, Finally-, Brethren, farewel : be TerfeEl, be of good Comfort be of one Mind y live in Love and Peace y and the God of Love and Peace frail be with yoit. 2 Cor. 13. 1 1. Which is the Prayer of him From my ffouft Who is, near Horfely- tSf^t Your unworthy Brother, fellow Servant, and poor Labourer in Gods Harvcft, ©. %tach. The Contents of the chief Things contained in the infuing Treatife. WHat it k to fing, Page 5. That there can be no proper Singing without the Voice, pag. 6. *Ti* 'not fimple Heart-joy, or inward, rejoicing without the Voice j p. 7. A Metaphorical Singing mentioned' in Scripture, p. 7. No mental Singing, as there k no mental praying, p. 12. The Effence of Singing no more in the Heart or Spirit, i^jan the Effence ef Pre aching , &c. p. 14. Singing is a mfical melodious Modulation, or timing of the Voict , p. 15. *2*r not praifing of God in Prayer, p. 16. Wherein Singing and other praifings 0} God differ, $.16117* Several diftinS Noifes of the Tongue, or bodily Organ, p. 19, 20. They that Jing not with the Voice, fi^g not at all, p* 9 jr. Singing the Praifes of God, proved our Duty from the Anti- quity of that Practice, of the Angels finging at God*s bringing forth the fir ft vijible Creation. The Angels fung alfo at the bringing in the fecond Creation, or Wor^ of Redempti(m v p. 22, 25,24. Singing an AS of the Voice, and alfo an Ail of God's Worfhip, p. 24. The Devil a great Enemy to the finging of God's Praife. Hof amahs fung to Chrift, p. 2$, 26. An Argument to prove Singing part ofGacCsWorfoip, p.27. Singing a Mral Duty, proved by four Demonfirations, p. 30, to p. 40. An Argument to prove it our Duty to fing Praife to God, ta^enfrom its being a part of Natural Keligon, p. 41. Singing our Duty, from the Practice of God's People be fore the Law, under the Law, and under the Gofpel, p. 41, fpp.45. Sinking Singing of Pfalms,&c. our Duty, proved from Scripture- Precepts, p. 45, to p. 52. Singing under the Law with Itiflruments ,of Mufic^ typical, p. $3. Singing the Praifes of God proved to be our Duty, be* ciufe infiituted under the Gofpel, and injoyned on the Churches, P. $4> to if. $6. An Argument from thence, p. $9. Obj. We cannot till bow to come at Singing,anfwered,p.2$. . Singing God's Praifes, ' &c. confirmed by a Miracle, as either Gofpel- Ordinances were, p. 60 . ■ Obj. Singing was done by an extraordinary Gift, therefore we mufi notfing now, anfrvertd, p* 62, 146, 147. The direful Confequents of fuch an Affertion, p. 63. An Argument drawn from the extraordinary Gift in the Apofiolical Church, in bringing in a Pfalm, &c. p. 64., 6$* Proving Singing of Pfalms our Duty, from the Praftice of the Churches next after the Apoftles Times, p. <5$, 66, 67* Shewing the form or manner, of finging, and that it ought to be.with united Voices, p. 70, 71, 72. Singing together with united Voices, proved from the Prattite oj the Saints under the Old Tefiament, p. 74, 75. Proving Singing together in public^ Worfbip oar Duty, from Scripture-Prophecies that relate to Gofpel-days, p. 7 5, 7<*» 77> 72, 79> 8a. Proving Yis our Duty to fing God's Praifes with united Voices, from the great tioife finging in the Scripture is faid to make, p. 8 3. Four Sylogifiical Arguments to prove finging together with united Voices, the true manner of performance oj this Vuty, p. 85,86,87,89. Shewing what Matter it is we (horrid fing 3 that the Matter in general mufi be the Word oj Chrift. What is meant by Pfalms, Hymns, and fpiritual Songs, p. pc. Ephef. 5. 19. Col. 3. 16. diftinftly opened, p. 91, 92, 93, 94. Other Hymns may be fung be fides Davids Pfalm, p. 95, 96> 97? 98. & p. 154, 160, 161. Shewing who ought to fing God's Praifes, and that the whole Church ought fo to do, p. ico. Ob). The Contents. Obj. What ground to fag befors or after Semsn, An* fvaered, pag. 102. Ob;. What ground for the Church to fag with Vnbdit* vers, Anfwered, p. 105, 106, 107, 108,120. Mr. MarlowV 800^ examined, and an[wered, p. 1 1 i. No Apofiacy,or going bac^to fag God's Prai[es,f .112* - Spewing and Admonifhing one another in Pfalms, &c. what, plainly opened, p. 113,114. The [pealing to our [elves in Pfalms ^ Ephef. fstg % and Admonifhing one mother in Pfalms, means one and the famt thing, ^.n^, 115. Paul fped^s not to Minifters in thofe words; but to the whole Church, p. 1 1 7, 118. the folly of Mr. Mario w laid open, about what be[pea\s of the Efface of Singing, p. 122. Bis Notion about the Effence of Singing, Sec. tends to deflroy all External Duties and Ordinances, p. 123, 124. It confirms Qual^rifm, and their Silent Meetings, p. 12 5, 126. Ojj. No InftitHtion for Singing till Davids Tim,- An- fwered, p. 127, 128. Obj. Singing of David's Pjalms only fuited to Levitical Ceremonies and Temple Worfhip, anfwered, p. 1 29,1 30. Objections about the Matter of Davids Pfalms, Anfwir- td,p,f$U Mr. MarlowV Objections 'Snd Cavils againft precompo[ti Hymns, Anfwered, p. 134, 135. * Li ke Rule for precompofed Spiritual Hymns out of God\s I, as for precompofed Sermons, largely proved, p. 1 26,1 37. Obj, Women ttjuft not [peak, in the Church, therefore miift not fag in the Church, Anfwered, p. 13 9, 140, 141. Obj. 1 Cor. 14.20,^0 34. about an extraordinary Gift to fag, Anfwered, p. 142, 14 3, 144. Wk% meant by Winter, and time of the paging of Birds, Cant. 2. opened, p.147,148. Obj. Singing in the Temple by an Extraordinary Gift, Anfwered, p. 145,147. Mr.Maxlow^s Reply to Ha, 52. 8. about the Watchmki faging together, Anptorti, p. 149,1 p. * Tot The Contents. The Antitype of SoIomonV Ttyie, not the Chunk in the loooTears Reign, p. 150. i^/V.Marlow'i Reply to Chrift's paging an Hymn with his Difciples, p. 151. His Objections from A&s 4. 24. Anfwered. Dr. Du-VciJV fenfe oj the Gree^ -word Hymnos, p. 151. Mr. MarlowV Reply to Paul and SilasV finging, An- fwered,?. 153. Obj. MofesV Song by lnfpiration, Anfwered, p. 160. Obj. Prayer under the Law, differs from Prayer under the Gofpel, and fo finging differs alfo. There were Shadows and Legal Rites ufed in them then, largely Anfrpered, p. 162, 163. Jewifb Templs-Worfhip, Jewife Day of Worftip, Jewifh "Mific^in Wor(hip,the Levites Maintenance, all Legal Rites and Shadows, yet to meet together to worjhip God ; a time of Worship j a Maintenance for Gofpel-Minifters, and Sing- ing, all moral and perpetual Duties, p. i6$,i66,i6 f j,i68. Obj, A greater Meafure of the Spirit required to fing than to pray, anfwered p. 170, 171. Obj. Nonemuji fing but fuch who are Merry, or have an extraordinary caufe fo to do, Anfwered, p. 172. Obj. No Command to fing in Publicly Worfbip, again anfwered, p. 173. As much Rule to fing befor: and after Sermons, as to pray at thofe times, proved^ p. 17 3. The Caufe of the Decay sin Churches, what, p. 176. Obj. Precompofed Forms Carnal, Anfwered, p. 177. As much ground to obj eel againfi precompofed Sermons t P- '79- . . , Ojj. Davids Pfalms, the Original not in Metre, An- fwered, p. 180. The dangeroufnefs of Mr. Marlow'i Cavils about the Form and Manner of performing Ordinances, opened, p. 181, 182. Singing, a piece of Art, Anfwered, p. 103. Obj. The Gift for Singing not continued in tit Church, An- fwered, p. 18$. . my. MarIow\f unchriftian Conclufion of his Eoo\, anfwer- ed, with Reflections thereupon, p.18^187. Singing The Contents. Singing God's Praifes, an Vmvnfal Duty, done by all f$rts of Men at all times, in AffLiftion, and at Martyrdom, p. i8p ; 190. The Vje and excellent Profit of finging God's Praifes, p. 190, 191, 192. The Contents of our Anfwer to Mr. Marlon's Appendix. Other ways to praifeGed, than by finging of his Praifes, yet that is one way noiwithjlanding, pag. 16. Dr. Owen is cited by Mr. Marlow to no purpofe for bis Caufe, p. 17. The dire ft and primary fignification of Hymnos, is to Jing, or they fang, P« 18, 19, 20. Obj. Singing in the Primitive Days, was by a fpecial Gift, Anfwered again, pag. 21, 25, 26, 27. Mr. Marlow has a bad Caufe to plead, apptars by % the Mediums he ufes, fhewed in five things, p. 22, 23, 24. Inward Joy, Peace, &c. not the Fruit of the fpecial Gifts, but of the Graces of the Spirit, p. 2$, 16. Fillings of the Spirit neceffary for Saints in difcharge of all Duties, p. 29. Mr. Marlow'* Arguing dangerous, proved by one Argu- ment, p. 31. Ob;. Women muft not fiug in the Church, becaufe they muft not fpeaJ^ in the Church, again anfwered, p. 32, 33, Women may fpex\feveral ways in the Church] and fing too, P- 33- Not for women to fpea^ in. the Church, it is not to. v.furp Authority over the Man. Singing not Teaching, tho a Teaching in it, p. 34. . Women allowed to prophefy in the Church, p. 3 $ . What Teaching is in Singing. How all may be [aid to teach, ani yet all Hearers too, p. 37, 58. Mr. The Contents. Mr. Marlow confounds Singing and Preaching together 61ii vomit, and Prayer and Singing at another, p. 38. Mr. Mario wV Singing h the 1000 2>^j Am#* ex- amined. And what Precepts the Saints [hall have to fing then, that do nat impower us to fing now / p. 38, 39. Every word oj a Sermon may be premeditated by the S ply it, and yet be Spiritual, and fo may Hymns too, p. 40. What Mr. Marlow fays may lay Men under Temptation not ft pray at all for want t of a Gift, p. 41,42, // ire mnft not fing who have not a full affurance of God's Love, we mnft not alfo rejoice in God, p« 42, 43. We are come to fuch a Perfeftiin of Divine Worship, as to. know what God's Ordinances are, p. 45. One Note more worth obferiing on Eph. 5. 19. Col. ^ \6. p. 44. Obj. How [hall we png the Lord's Song in a flrangt JLand, anfwered, p. 45, 46. Singing a Moral tMty, and more acceptable to God 'than ■Sacrifice, or Mofaical Kites, p. 44, 45. ' /ihe genuine and proper Signification of the word Hym- nos, and Mr. Ms Citation of Dr. Owen, examined by and- tb'er. Hand, p. 48. Other Authors- upon that Greel^word examined, and his Ml frails about it dtttfied, p. 4;, 50. to the end. Reader, before you read, you are cfefired to correal thefe Faults that have efcapdd the Prefs. !"}Age 27. lafllinc, blot out, *w the Hebrew word [igni fit si V. 3$. !. 22. for in, r. to P. £4, 1. 19. for with Mi racles y Gi\ts, r. miraculous Gijts. Appendix, Pag: 19. lin. 32. r. Isthe GreeJ^word there he hymned / n t * ) The Introduction* IT cannot but be lamented to fee what Temptations many Meu have been laid under, by the great Enemy of Truth* in every Age of the World,in their fierce op- poiition againli one or another blefled Ordi- nance and Inftitution of Jefus Chrift '■> and this not only by bad Men, but alfo by Men fearing God: All which, no doubt, arifes, either from their Ignorance, or elfefrom thafcPrejudice there is in their Hearts againft it h from a fond Con- ceit that it can't be a Truth of Chrift, becaufe they never looked upon it fo to be, ( nor fome wifer than they ) i nor are they willing to be- lieve it to be a Truth, fince fome (who have not fuch Light and Knowledg in other bleffe4 Truths) do pradife it : as if, becaufe fome Men, who hold and maintain fome grofs Er- rors and Falfities, can hold and pra&ife no Truths at all '•> whereas 'tis evident, the Church of Rome, which is AdyHicd Babylon, are found in the Doctrine of the Trinity, as far as i can gather, and poflibly in fome other Points alfo: For they believe the Refurre&ion of the Body, and the Eternal Judgment, and that Chrift died without the Gate of Jernfahmi but I am a- B faid 2 siLyt jinuuuiuaun* fraid fome Men have a Fancy they know all the whole Mind of Chrift, and that they need not he taught any other Truths, than thofe which they have received : notwithftanding can*t but know, the Church is but newly come out of the Wildernefs, or Popifh Darknt (s h and not fo fully neither, as to be as clear as ; the Sun, as in due time (he (hall. Reformation, 'tis evident, is a hard and dif- ficult Work, and ever was > 'tis noeafy thing to reftore loft Ordinances, I mean, fuch as have for many Years been negle<3:ed,and ftrange- ly corrupted, through that Antichriftian Dark- nefs that hath for fo many Ages and Generati- ons overfpread the Earth, which is manifeft in *efpe&of Baptifm, and Impofition of J-lands upon Baptised Believers (as fuch.) One would ; even ftand and wonder to lee how many godly,) learned, and good Men, fhould be fo dark as to maintain, and that refolutely too, that corrupt Practice of Pedo-Baptifm, for rather Rantifm) coniidering it hath not the lead footing in the Word of God, but is fo dire&ly contrary to the Nature and Conftitution of a Gofpel- Church* and Adminiftration of New-Teita- ment-Ordinances. But let not thofe of our own Perfwafion much longer wonder at this, Jince fome of them feem as blind and dark in another BleflTed Truth, and Sacred Ordinance of the ever glorious God, that hardly was ever oppofed as by them •, but hath been generally owned ill every Age of the Church, and that by the mofti godly 1 J godly and cnlightned Chriftians frcm the be- ginning of the World till of late days \ and not now neither, but by force People of the Baptized Way, and others who are againft all Ordinances. I muft confefs no Man (through the Grace of God) can be better fetishcdt touching the Truth of Baptifm, as practifedby my Brethren, than I am, and of the true Or- der and Gonftitution of cur Churches, and- foundnefs of their Faith in all the Fundamen- tals of Religion , yet do I not think we have ar- rived to fuch a perfe&ion of Knowkdg of ail pra&ical Truths, that we need not enquire aftef any thing which we may not yet have und'er- ftanding in* I muft confefs, ( as one obferves ) that the great Defign of Sat&n is, and always was, to put a Cheat upon God's People, as well as to hold the World in Blindnefs and Wickednefs i by the one (faith he) Satan holds Men in 3 ftate of Impenitency, and by the other he de- ludes Chriftians tonegled their Duties, and to obftrudt their own Comfort and Priviledg. He adts as well in the (hape of an Angel of Lights as of a Prince of Darknefs, ftirring up vain Scruples and Objections, efpecially in the Minds of weak Chriftians, and filthy Imaginations in thofe who have not yet turned to God, I muft confefs, I my felf, when firft God enlightned me into his Truth, was an oppofcr of this Sacred Ordinance *, but it was not for vratit of Ignojtance, and partly through Preju- B 2 dice, 4 %w ittttomtcttom dice, perhaps to fuch who I efteem, and ever looked upon fincc that time, a corrupt People and falfe in their Church-Conftitution, and pol- luted with humane Innovation, or Inventions of Men : the abufe of an Ordinance is fubjecft to raife Mens Spirits to a diilike ofthe thing it felf. But, bleffed be God, I have, for near twen- ty Years laft paft, been fully convinced of the Truth of the Ordinance 1 now contend for, and have an equal efteem for it,(through Grace) as I have for any other Truth, knowing every Word of God is pare - and have found no little comfort in the pra&ice of it, publickly in the Church, and in private alfo. And that all may fee upon what Authority we have received, and do pra6tife this Ordi- nance of iinging of Tfalms^ and Hymns^ and Sprit Hal Songs, I have wrote this Treatife > and do hope, with the Bleffing of God, it may tend to eftablifti fuch who own it to be an Or- dinance of'Chrift, and convince others, who either oppofe it, or through want of Light, live in the negkd of it. Singing (s ) Singing oF Plalms^ . Hymns^ and Spiritual Songs., an Holy Ordinance of Je- fas Chrili CHAR I. Wherein it is (hewed, what Singing is y or what it is to Jing y or what the Word doth import. IT may fecm ftrange to fome wiie and lear- ned Men, that I begin here •, poflibly they will fay, there is no need to fpeak a word about this, for all the World are agreed in the Cafe > all know what it is to ling, as well as they know what it is to fpeak. Though this be true, yet I find a neceflity to open this Adt of the Bodily Organ, as will appear by what follows s for fome Men, it feems, are {b con- founded in their Thoughts, that they do not know what Singing is, but think there may be B 3 a 6 %\n%\m *i v&im*, £ c t a Singing without the Tongue, taking the word [Metady in the Hca^to be all the Singing the Holy Ghoft exhorts to in the New Tefta- ment \ an4 fe would have us believe there is a mental Singing, as well as mental Praying *, nay, whjch is worfe, would wholly exclude all ether Singing belides that, which is very hard', if they fhould do fo by Prayer, it would irrangely amufe all good People, yif* that we mult have nothing but Heart-Prayer, without a Voice. Others fay, that one Perfon may be the Mouth in Singing,as well as in Praying j and fb a multitude may be faid to, fing with him, though there is none fmgs but that fingle Man, as in Prayer. A third fort there be, I find, who conclude Singing is wholly comprehended in the Ordinance of Prayer, and from hence pleafe themfelves that they do fing, when in Prayer they give Thanks to God, or praife God. But very remarkable it is to fee how thefe Men are confounded by this laft Affertion, in refpedt ©f one Objection they bring againft Singing. Objeft. What mil you fing your Prayer* ? you may as mil go to Common- Prayer, &c. Thus I have heard one or two worthy Men f^eak, not long fince : Why, truly Brethren, it appears you do fing your Prayers, nay, and that always teo when you pray h for I am per- fvaded you never pray to God for what you >vant, but y<*>u tee caufe to praife him for what ym have received , All that ever wjrote of Prayer, an HUfwntfiae w klwu* 7 Prayer, that I have met with, do jointly agree, that praiiing of God, or giving of Thanks, is one part or branch of Prayer, and that part, it appears in your opinion, you ling. And if this be fo, pray allow us to fing fome Prayers too, and do not charge us with Common- Prayer, unkfs Davids Pfalms be a Common- Prayer-Back^: And then it will appear that Common-Prayer is of Divine Inlutution > 'nay r and enjoyned on the Churches too in the New Teftament '<> for we know no Pfalms, I mean called fo in God's Word, but the Book of Pfalms, or Pfalms of David. Now thefe things being confidered, I (hall (hew you what it is to ling, and fo remove thefe Cavils and Miftakes about it. I (hall not in this Chapter (hew you what 'tis to fing with the Spirit^ or with Grace in the Hearty that refpedis the right performance of finging, but what it is to ling in our common Acceptation* and in Scripture too. Firft, It may not be unneceflary to coniider of thofe feveral diftindfc and internal Adfcs of the Mind and Heart of a Man. Secondly^ Of thofe external Ads of the Tongue of a Man. i. To think* rnnfe, or meditate, is an inter- nal Aft of the Mind, wherein the Excellency of the Soul is difcovered unto a Man's own (elf ; as David faith, / am fearfully and wonder- fully made, and that my Soul knoweth right- well, Pfal. j 3 p. 14. The Soul has its divers Pallions, B 4 as s swinging; ot ipiauns, # c as Fear, Anger, &c. there lie the Defires j Senfc of Want or Fulnefs •, 'tis the Seat of Joy and Sorrow. But yet neverthelefs there are feveral Adte that the Soul can't do without the bodily O/gan ', 'tis capable of praying, or to joyu with others in Prayer, without the Tongue ; becaufe there are the Defires (as I faid before) and God hears and knows the Groans-, Sighs, and earnefi Defires of the Soul, as well as if they were expreffed by words, yet ought the Tongue to be imployed in that Service notwithftanding-, and not only for the fake of others who are to joyn in with them in thofe fervent breathings a Man may put up to God, but it may be ex- pedient when a Mail is alone verbally to ex* prefs his Defires to the Lord, for feveral reafons, which I (hall not mention here, it being not to our prefent buiinefs: Yet neverthelefs the Soul without the Tongue cant preach God's Word, can't difpute for it, &c. nor do many or 1 — things ; neither can the Soul, I fay, be {aid to fing in a proper fenfe without the Tongue. True, there is a Metaphorical Singing fpokeii of m the Scripture, fo by a Metonymie the Trees of the Wood, and Mountains, and Fields are faid to fing \ and thus, in an improper Senfe, the Heart may be ftid to fing, when it only rejoices in God. Many proper A<5H of Men are often in the Scripture afcribed to Vegeta- bles and Animal Creatures, and many proper A&s of Men are attributed to God. I fire m SDSJfttance of £ J$(f ♦ 9 Fire and Hail, Snow and Vapours, Moun- tains and all Hills, fruitful Trees and Cedars, Beajis and all C at t el, creeping things, and flying Fowl are exhorted to fing andpratfe God, Pfak 148. 8, £, ro. which all know they cannot truly and in a proper fenfe be faid to do. ur Tis frequent (as Mr. Caryl obferves) in u Scripture to attribute Ads of Life to Life- Cl lefs Creatures, and Ads of Reafon to thofe cC which have no Senfe \ the Earth is faid to cc mourn, //*. 33. 9. the Trees of the Foreft, as cc the Hills and the Valleys, are faid to rejoice, ic Ifa.6$. j2. 13. the Birds praife God, faith u he, by their finging, and the Stars by their poJitiyely aftirms, That Singing is an Adt of the Voice, on 3^& 38. 7. So that it appears from hence, tho there is Heart-Prayer) Mental- Prayer, and that may be faid as properly to be Prayer, tho the Voice be not heard ( as in Hannah's Cafe ) as that which is vocal, yet there is no proper finging but that which is performed with the Tongue. 3. Were it not fo, all Mankind are and would be miftaken in one of the common Ads of the bodily Organs, and not be able to refolve fo plain a Queition, What is it to fing ? or what is finging ? But fo.eafy a Quefliqn is this to be anfwered, that every Child can readily refolve it, that is not above fix or feven Years old* nay, if a Trnk^ Indian ox Pagan fhould come into our Aflemblies, that underitands not one word of Englifh, and fo can't diftinguifh in other Ads of Worfliip the one from the other, yet if he hears us a finging, he knows what that is ♦, and if but one Man fings ( tho the reft may (hew their liking or approbation of it ) if any fhould fay they all fing, every one would fay he told a Lie, there was but one Man only who fung \ but in Prayer, that being an A& of Worfhip, that may be performed with- out the Voice, 'tis quite another thing, all may be faid to pray, tho but one is the Mouth. Now this being ib, what is become of ft$r. Mar* ait ©finance ox C&tff* i $ Marlon's Effcncc of Singing? for tho I (half not anfwer his Book until I come to the main Obje&ions y yet what he fpeaks in that place, and upon that occafion, I (hall take notice of here. Now (faith he) what Can be more plain, than that Singing, and other Gifts of the holy Sprit, have their Effence in our Sprits, wherein we are capable of worfhifping God, without Ver- bal and Vocal Inftntments of the Body ? Thefc are his very words. I anfwer, Some have fo fmited at this Ex- preilion, that they cant tell what he intends by it, unlefs he would ftiew bimfelf skilled in Chymiftry. But fince he meddles with Divine Things, I mult confefs i am troubled to ' fee fuch kind of words ufed, that no Body knows* what to make of them : By Effe nee of a thing, I always underftood the Subftancc or Being of & thing : Now if the Subftancc and Being of Sing- ing, and other Gifts of the Spirit, (by which f fuppofe he means other Duties of God's Wor- fliip which are to be performed by thofe Gifts,) lie in our Spirits, and may be, without di~ ftin&ion, performed acceptably to God, with- out Verbal or Vocal Inftruments of the Body, then farewel to Verbal or Vocal Preaching and Praying too : It grieves my Soul to fee the Ho- ly Truths of God's Wprfhip invaded. Is not the Effence of Preaching in our Spirits, as much as the Effence of Singing is there ? And are we not as capable in our Spirits to worfhip God, in all other Ordinances,, without the Verbal i4 ^mptff of pfalm& &c Verbal or Vocal Inftruments of the Body, as well as in Singing without Voice, by your Ar- gument ? And let me tell you, you have faid more to juftify the Quakers Silent Meetings than you are aware of : Nay, 'tis an Argument, as far as I know, they may thank you for •, but by this way of reasoning, there is no more need of the poor Body to glorify God in his Worfhip* and our Glory, {viz. our Tongue) is brought to fhame hereby *•> and 'tis no lefs than to rob God of the Glory of his Holy Ordinan- ces, and his Church, and every particular Saint, of the ufe and comfort of them, fo far as the Body or Members thereof are employed in and about them, they being of no ufe at all *> And what is this, but to turn all outward or exter- nal Worfhip, into a fpiritual, inward, or heart- bufinefs ? The Effence of Singing then, (if that word may be admitted) lies no more in our Spirits than the Effence of Preaching, &c. And (hall the QhakerS) or any other deceived People or Perfon, fay, (when they meet together to preach, pray, or fing the Praifes of God) that- in their Spirits they have the Effence of thofe •Duties, and fo perform them to God, notwith- ftanding there is not one of them verbally and vocally done s certainly, nothing can be more ridiculous. Befides the main part (Effence too, if you pleafe) nay the whole of Singing, lies in the Voice. I (peak of the ad, or thing it ic)K not of a right fpiritual and Gofpel-per- formatice mi u/{uiiifttiu- ui Kirijfm. xy formaiicc of it, fgr he may be faid to preachy who has not the Spirit of God to aililt him in the doing of it, (nor is he affected with what he fays) as properly as be that greaches fpiritu- ally, or by the afliftance of theiioly Ghoft ill his own Heart. Doubtkfs, Birds iing as truly as any Men can be faid fo to do > and fo do thefe who fnig prophage Songs *<> there's all the parts of Singing manifefted in their Ac^ fo much difference there is between the doing cf an A&, or Work, and the Manner, Delign, Spirit, and End, in performing of it. Fourthly, to proceed, By Singpzg cf Pfalms, Hymns and Spiritual Songs, therefore, we un- derftand a mufical melodious Modulation, or tHning of the voice, expreiling our (piritual Jcy for edifying one another,, and for glorifying of God. i. And that this is all the Singing the Holy Scripture fpeaks of, and is meant or intended therein, will yet further appear, if we co»fider thefc things following. Firft, 3 Tis called the making of a joyful Noife ; Sing a loud unto God our firength : make a joyful Noife unto the God of Ja- cob, Pfal. 8 1. I. O come let us fing unto the Lord, let hs make a joyful Noife to the Rocl^ of our Salvation, Pfal. 95. 1. Let us come before his Prefeme with Tkankfgiving, And rna\e a joyful Noife unto him with Pfalms, verf. 2. So in Pfal: 98. 4, 5, 6. & 100. 1, 2. this is tbx Singing the Holy Ghojl bars mtnefs •A izr ^ittptg; of pfalm& &c. cfh 'tis not meerly that in Word, Joy or re- joycing in Spirit, but an expremng of it with a melodious Voice, or by making of a joyful Noife unto the J^ord. * Secondly, What the ad of Singing is, or what it is to fing, may be eafily manifefted by the Birds of the Air, thofe melodious Notes they make, God in his Word (Cant. 2. 12.) calls Singing $ and 'tis eafy to know when they fing, and when they do not ; and 'tis as eafy to know when the Lord's People fing, and which of them ling, and who do not, if Men will not (hut their Eyes and Ears, againft an Ordinance of Chrift, and in oppolingof it,reii^ der themfelves ridiculous to Mankind. . *' Thirdly, Singing is diftinguiflied from Pray- er, as another thing differing from any part or branch of it -, and that by the great Apoftle himfelf, and therefore it cannot be comprehend- ed in that great Duty j What is it then ? I Will fray with the Spirit , and I will fray with the Vnderftanding alfo : I will fmg with the Spirit, and I will fing vbith the Vnderftanding alfo, 1 Cor. 14. 15. 9 Prayer, all Expofitors affirm, confifxeth in three parts (as I hinted before) : 1. In confef- iion of Sin, &c. 2. In fupplication for what we ftand in need of. And, 3. In giving of Thanks, or in Praifing of God with raifed affections, for what Mercies we have re- ceived from him. As if the Apoftle fhould fay, I \Vill confefs my Sins and Wants to God by the an finance of Cf#ff. 1 7 fte help of God's Spirit, and with the inward attention, and utmoft intention of my owa Spirit, or greateft devotion and Fervour of Af- fections imaginable 5 and fo will I feek to him, md fupplicate his holy Majefty for what I want j and fo will I praife him, and give thanks to him for all the good things I have received at his moft bountiful Hands. See our late Annotation^ Phil. 4. 6. " They mention li there a Petition or Apprecation of Good to f our felves or others y and alfo in Prayer.a De- tc precation of Evils felt or feared, 3. A gratc- tc ful acknovyledgment of Mercies received, Be- ic nefits conferred, and Deliverances vouchia- <£ fed > Implying (faith* he) that no Prayer is * tc acceptable to God without this Ingredient ct of 'thankful refentment of his Favours, Nor can I think that any gracious Soul doth ever leave out this fweet and great part of fcrayer when he is at the Throne of Grace, viz.. Praifing of God : Therefore this the Apoftlc would do when he prayed. But obferve, be- fides this, and as fomething quite diftindt from it, he adds. And when 1 fing, I will fing with the Spirit, &c f If therefore Singing were com- prehended in Prayer, or. praifing of God when we pray unto him, then the Apoftle ufes as great and palpable a Tautology as can poilibly be } nay, and leaves all Men under a Cloud and Miftake, if he meant nothing elfe (or no more) than praifing of God in Prayer ^ fince all the World ever underftood a clear dillinft C difference 1 8 €fje %im% r t paften ; or, difference between thofe two things, viz. Pray- ?•, or praifing of God, and finging of his raifes : for though all right Singing to God is a praifing of him, (nay, and in the higheft manner that we in our mortal Bodies are ca- pable to do ^) yet all praifyigs of God are not iinging of his Praife. Moreover, the difference there between Prayer, &c. and Singing, is clearly hinted by the Apoftlc James, where he Exhorts thofe in Affli&ion in an extraordinary manner to pray : James 5. 13. Is any ajflifted? let him fray. And is any merry ? let them fing Ffaims. Certainly he wills the Afflidied to praife God, as well as to pray unto him *, •but -to fuch who are merry, or whofe Hearts were greatly lifted up, or affe&ed with the Love, Mercy and Goodnefs of God^ why then, and upon fuch Occations, to fing, yea, to fing Pfalms. In which words, by the way, 'tis worth noting, to obferve, that the Apo- ftlc fiirs up Chriltians to perform jhefe Duties more than in an ordinary manner at fuch Times and Occafions : for 'tis a Man's Duty to pray whether be be afflidted or no ; and fo in like manner 'tis a Man's Duty to fing the Praifes of God, whether he .hath fuch an extraordi nary caufe and fpecial frame of Spirit upon him, or not. Fourthly, 'Tis eafy to conceive of Singing, or to know what it is, if w T e confider how ic differs from meer rejoicing in the Lord •, for a Man may rejoice in Spirit, when he doth not fignify fignify it by Singing of Praifes. Tisfaid, our Saviour rejoiced in Spirit, Luke 10. 21. and thanked his Father •, yet 'tis not faid he fung ; the Joy is inward, not known till expreffed -, and many times 'tis expreffed by Singing, tho not always : The end why I mention this, is to {hew they are two different AOcs and Duties } as I am enjoined to rejoice, fo I am enjoined alfo from that Joy to fing, Jam. 5. 13. Fifthly, andlaftly, to pafsover this ^ Sing- ing is a Duty performed always with the Voice, and can't be done without the Tongue, we may gather from the Noife it maketh to the hearing of others j as it is noted in the^Scripture : See Exod.$ 2. 17. And when Jofhua heard the Noife of the People as they fronted, he faid unto Mo- les, There k War in the Camp. Ver. 18. And he faid, It is not the Voioe of them that front for Maftery, neither is it the Voice of them that cry for being overcome ; but the Noife of them that fing, do I hear. They that doubt about what the A£t of Singing is, I defire them to conlider this Text well, in which 'tis to be ob- ferved, that there are feveral diftiii£fc Adts vo- cally performed by the Tongue, and all Man- kind eafily diftinguifh the one from the other, unlefs depraved in iheir Minds, or under a De- lufion and Temptation of Satan. 1 . There is a {houting Noife of the Tongue, and all Mankind know what it is, and can readily refolve any Perfcn about it, when he diftin&ly hears it. C 2 2 . There lo €fie05?eacarepaireti: or, 2. There is, it appears, a crying Noife like* wife. 3. There is a preaching Voice, or a Noife made that way. A 4. A praying, or praifing Voice. 5. A finging Voice. And all thefe difiindt from each other. Mofes could readily refolve the Doubt that was upon Jofhua^ when he lent his Ear £0 hear- ken to the Noife of the People. Truly I am almoft afliamed I have this occafion to fpeak, and to be fo large upon it *, but knowing what I have met withal, from fome poor, weak, and doubting Christians, who ftumble at Noon- day about the very Adfc of Singing, not know- ing what it is, or at leaft faife fuch Obje&ions againft it, I have thought good to begin here, . and if this may but fatisfy them, I fhall blefs God for what I have faid in all piainnefs ; and do know it makes an eafy Paffage to the next Chapter, wherein I fhall, by God's Afliftance, prove Singing ( yea fuch a Singing, there be- ing no other known to Mankind) an Holy Or- dinance of God, and to be pradfrfed in the Congregation of Chrirtians, and in Private al- fo * only let me conclude this Chapter with two Inferences. 1. If this be fo t then we may naturally in- fer from hence, that all fuch who never fing the Praifes of God with a Vocal Melody, not- withftanding all thoie fwect Rejoicings they may have in the Spirit at a^y time, never fing at ©tttgut&fea tngutfl;>&:c.a ®ofpeI*©#tttance. 23 Solemnity, and with Singing or (homing Ac- clamations. See Mr. Caryl on the Place, who after he hath given feveral Opinions of Men about thefe Morning Stars, fome fuppofing they mean the Stars in the Firmament of Heaven, he gives two Reafons to prove, by them are meant the Angels of God. 4(1 There are fome ( faith he ) who take thefe cc Stars Metaphorically or Figuratively, for the 44 Angels, and then their Singing is proper : c4 And there are two Reafons given why, by 44 the Stars in this place, we {hould understand cc the Angels. u Firft, If we confider the Truth or Courfe " of the Hiftory ^> becaufe the Earth being ere- 4i atetl the firft Day, the Stars were not in being therefore C 4. probably 24 Cfje 'Bieacf) tcpaireti : or, " probably the Morning Stars here mentioned, " are not to be taken Properly, but Tropically, cc for the Angels. And then he goes on to •prove how fitly the Angels may be called Stars, &c. And from this of the Stars or Angels Singing, he infers i> Firft, Singing is an Ad of Divine Worfhip, they fang to the Glory of God. Note, Secondly, faith he, Singing is an Ex- preflion of Joy : D Tis very remarkable the An- gels fang at God's bringing forth the firft Crea- tion, to teach us our Duty, and how we (houki celebrate the Praifes of Jehovah^ by Singing for the Works of the firft Creation •, doubtlefs this was, and is, the Will of God, and we are to pray that w T e may do the Will of God on Earth, as the Angels do it in Heaven, i. e. do what is his Will, and do it fo, viz. with all readinefs. Mr. Caryl tells us, They are not worthy to be reckoned Sons of God, who have not a readi- nefs, or prefent difpofition in them, to join with all, or any of his true Sons in this Work, to celebrate the Praifes of God at his gracious Appearances in his mighty Works of Mercy, Secondly, As the Angels fang at God's lay- ing the Foundation of the firft Creation, fo alfo they fang at the beginning, or. bringing in the iecond Creation, as Mr. Caryl alfo obferves, even at the Birth of Ghrift^ they fang, Glory to Cod on High, and on Earth Peace, good Will to Men. To teach us that as we (hould fing the Praifes ©inffftt^&c.a^ofpetSD^tttattce. 25 Praifes of God for the Works of Creation, and fo much the more for the Work of Redemption. Shall they fing to fee the good Will of God to- wards us, and fhall we be dumb ? Shall we, who are thus raifed to Glory, and magnified by the mighty God, not fing, or imitate the Angels, to join together, with united Voices, to ling and celebrate his Praifes ? When the Difciples rejoiced and fang thofe Hofannahs to Jefus Chrift, Bleffed be the King that cometh in the Name of the Lord h Peace in Heaven, and Glory in the Higheft, Luke 19. 38. the envious Pharifees, faith Mr. Caryl, did not like the Mnfick •, and therefore faid unto him, from among the Multitude, Majier^ Rc- bnke thy Difciples. By this it appears, that the Devil is a great Enemy to Singing ; he does not love fiich Hofannahs and Praifes fhould be fung to Jefus Chrift •, he it is that rules in the Hearts of the Children of Difobedience ; and 'twas he, no dotibt, that influenced and ftirred up thefe Pharifees with Envy, to have Chrift's Difciples rebuked for Tinging and praifing him in fuch a high and triumphant manner. Take heed, you that are God's People, (who do not fee it is your Duty to fing Hofannahs to Chrift) you do not forbid others fo to do, left you are found in doing of it, to degrade the Holy Je- fus, and take from him (through the Tempta- tion of Satan) part of the chiefeft Glory that is due to his glorious Name. For, pray obferve the Anlwer of our Lord Jefus to thofe blind Pharifees^ 25 ^fje 0j5?eatf) tepairen ; or, Pharifees, Verf. 10. / tell yon r if thefe Jhould hold their Peace, the Stones would immediately cry out : as if he had faid, you labour in vain to fupprefs or hinder thefc to fing my Praifes, or to give Glory unto me > for (hould they be i\- lent, the Stones would ay (hame of them for negle&ing their Duty •, and God would rather caufe fenilefs Creatures to proclaim his Praife, than to want it. Object. But feme may fay, 'Tisnot [aid they fins- Anfvo. There is no doubt to be made but they fung i all generally underftand thofe Ho- fannahs were delivered in a Song. Our Anno- tators hint, that it might be the name of a Song that was ufed to be fung in Feftivals. Moreover they tell you, that the Exprcflions feem to be taken out of Pfal. 1 18. 24, 25, 26. Alio they were uttered as with one Voice. The whole Multitude of the Vifciples began to re- joice and praife God with a loud Voice, Luke 19.3. and uttered thefe words, Ho/anna, blef- fed is he that comet h in the Name of the Lord^ Hofannah inthe highefi. As God always was praifed with Singing, fo now they feem to be raifed with holy Triumph* to exprefs his Praife in the higheic manner, and therefore they fung. But that I may clofe this, take one or two Arguments. Arg. 1 . // Angels in Singing do the Will of Cod y do that which is f leafing and accepta- ble to Cod 7 and in fo doing worfhip God-, then then Singing, or to fing, is the Will of God, well-pleafing to him, and is acceptable in his fight, and is a fart of his Worship. Bnt Angels, in Singing, do the Will of God, do that which is well-pie afing to him, and acceptable in his fight, and in fo doing they worjhip him. Ergo, To fing, is to do the Will of God, 'tis well-pleafing to him, and acceptable in his fight, and in fo doing we worjhip him. I never met with any that deny Angels to ^ fing the Praifes of Jehovah, but all as one Man Tgtent, 'tis part of their great Work and Bu- .iinefs. And this being fo, my Argument needs no Confirmation, but isunanfwerable. Arg.2. lfHeaven,and all the Hofl of Heaven, or all that is therein, and Earth, and all that is in it, are commanded by the Holy Ghofi to fing the Praifes of God -, then *>tis the Duty of Men and Angels to fing his Praife. But Heaven, and all the Hofl of Heaven, and all that is therein, and Earth, and all that is in it, are fo commanded to do. Ergo, 'Tis the Duty of Men and An- gels to fing the Praifes of God. See Pfai 1 48. There, and in divers other places, all in Heaven and Earth, all are commanded to praife God in the Heights \ that is, to fing Hallelujahs, as the* Hebrew word (igniiies, Verfi 1 . C H AT. 28 €Ijc ISiml) repatccu : or, CHAP. III. Proving Singing the Praifes of God to be a Moral Duty. OUR third Argument to prove Singing an Ordinance of God, (hall be taken from the Nature of the Duty it felf, which generally worthy Men call a Moral Duty, as well as it is brought under exprefs Institution, and fo confequently a Branch of natural Worfhip. And now, becaufe fome weak Chriftians are offend- ed at this Phrafe, viz.. calling Singing a part of natural or moral Worfhip or Religion, I (hall explain what we mean when we fpeak thus. Firft of all, not but that 'tis a fpiritual Ordinance, and a pofitively Law : butwemuft diftinguifh between Precepts that are purely Moral, and meerly Pofitive. Breaking of Bread, and Holy Baptifm, are meer pofitive Ordinances: and they had never been known nor pradtifed, if there had not been a pofitive Institution" to give being to them » but to fear God, to love God, to pray to God, and divers other Precepts of the fame Nature, had been the Duty of all Man-kind, if there had been no written Law or Prefcription pofitively to injoin them on the Creature j and that by the Law Law or Light of God in the Confcience of Men } as Pad flicweth in Rom. 2. 14, 15. For when the Gentiles which have not the Law, do by nature the things contained in the Law -, tbefe % having not the Law, are a Law unto themfelves^ which fhew the Work^ of the Law written in their hearts. All Mankind throughout die World know, by that of God written fa their Hearts, they ought not to wrong their Neigh- bours, they ought not to Steal, nor commit A- dultery, nor Kill, &c They are taught, in a word, the fubftance of the whole moral Law ; of God hereby, if not wholly darkned and obliterated by their Sin and horrid Lufts. Even fowefay, if ter, even till Mofes came ', fo that 'tis clear, thefe are parts of moral or natural Worihip. And fo is Singing no doubt : for as all the Heathen generally invocate their Gods, pray to them, fo they ling their Praifes h as might a- bundantly be demonftrated. And what is more clear (further to evince this) than that Paflage of the Children of Jjra- etfs Singing after their great Deliverance at the Red Sea, Exod. 15. 1. Then fang Mofes , and- the Children of Ifrael this Song, &c. Either they did it by the Di&ates of their own Gonfcience, as a part of Divine Homage due to God, from the Law or Light of God in their own Hearts, to magnify him for That wonderfulSalvation,or elfe by fome fpecial means of Infpiration or Injunction from the Lord, though I incline to the former. Plain it is, this was before the Law was given forth, or there were any written Prefcription or Rule to walk bv h which clearly fhews, take it either way, it was no Levitical Ceremony (as fome are ready to affert) but a Duty it was ? and it has been pradiifed by multitudes that never had any knowledg of the Scripture or pofitivc Precepts. Further, to confirm what we have laid up- on this refpedt, i. e. that Singing the Praifes of < 5od is a moral Duty, and a part of God's na- > tural tiiral Worfhip, as well as Prayer, take what Mr. Robert's fays*, u Singing of Pfalms, &c, w to God with the Voice (faith he) feems to which cc upon due conlideration 'of God's Nature, every one faith Prayer is a Moral Duty* then all are bound to praife him, lince Praife is comprehended in Prayer, as a branch or part of it. This being granted readily by all, I further argue h Ought not every Perfon then to perform this Duty of praifing of God in the higheft and molt acceptable manner they are capable to do ? none to be fure will deny this > why then, lay I, they are all therefore taught to ling by natu-^ ral or moral Principles 'tis evident. Firfii Becaufe to fing forth the Praifes of God or Man, is the higheli manner or mode of praifing, either God or Man, that we know of, or are able to attain unto : which doth appear, 1. Becaufe when any Man naturally is filled with Joy and Gladnels, or fees extraordinary caufe of rejoicing, he by a natural InlHndl falls into finging, all the World knows this is fo: Now who is he on fuch occafions bound to re- jpict Htttigmifc arc. a ®mpe winnance* $ 3 joice in, and fing to, but the Lord only, who gave him thofe good things he pofleffeth, or delivered him from thofe evil things he feared ? and fo upon the one account or other tilled his Soul with Joy and Gladnefs. Why ought the Saints particularly to rejoice in Chrifx Jtfus, and fing to him, but becaufe all that Good their Souls are made partakers of, is in and through him ? Why did the People break forth into thofe fweet and triumphant Songs of Praife to David, when they fang, Saul hath (lain his thou- fands, and David his ten thoufands ? was it not from the Confideration of thofe (ingular Blcf- fings and Vi&ories they had received from Da- vid, and hoped further to partake of from his Hands, as an Internment in the Hand of God ? And if Moral Principles lead People forth thus upon all occafions of this nature to fing to the Inftrument of Blellings and Salvation, how much more to the great Agent and Author of them, viz. the great God of Heaven and Earth ? who will not give his Glory in ano- ther, &c. 2. Becaufe this way of praifing of God by finging, is called by the Holy Ghoft a praifing of him in the Heights, or as the heavenly Holts Praife God with Allelhjahs, or in the higheft manner •, Praife ye the Lord, praife ye the Lord in the heights, Pfal. 148. 1. Praife ye him all his Angels ; praife ye him all hti Hojls, verf. 2. Set Ainfworth. * The Angels finging forth God's Praifes, there can be no higher way doubtlefs to praife D him. 34 && "B^acf) repatten ; or, him, than that way by which the glorious Se- raf hints and Cherubims do cxprefs and perform it. Alfo all the Godly in every Age have iignified it as their ftedfaft Belief (as well as the holy Scriptures bear Witnds to it) that this is the way by which the glorified Saints in Heaven do, and we with them (hall, when we come &. with a fweet and melodious manner, they, nay all of them, might difcharge this Duty of finging the Praifes of the Almighty God. And indeed up- on this account, as well as any other (or more than upon any other) the Tongue may be called our Glory, i. e. becaufe thereby we, in the higheft manner we are capable of, do praife and laud the Name of God in finging and fet- ting forth that Glory that is owing to him from us. D 2 Now 3& Cije^eacfttepaitet; or, Now if to fing God's Praife were not the Duty of all Men, it would follow, God hath given them one Faculty in that Member for no ufe : But of ufe it is, and Men will ufe it too ; they will fing, and, fay I, they may, nay more, they ought } but not to the Difhonour of God, not filthy, or vain and foolifti Songs, but fuch as may be to the Glory and Honour of his Name, who made all Creatures and Things for his own Praife. And fince Mankind are naturally thus inclined to Singing, and that this natural Gift and Faculty might be improved ( as all others ) to the Honour of God, who ( as Anfiimy in his Preface to the Pfalms, obferves ) has left in his Word, what they ihould ling, and how to perform that Moral Duty : cc 5p/- cc ritm Santlus videns obi ull ant em ad virtntis cc viam hnmani generis animam^ ad deleft atio- u nes hnJHS vita wclinari y deleffabilibns modu- and when they lifted Hp their Voices in Praifes to him, faying, For he is good, for his Mercy endareth for ever : then the Lord bowed his Ear, and vouchfafed his gracious Prcfence to his People - 7 then the Honfe was filled with a Cloud, even the Honfe of the Lord y 2 Chron. 5.13. " Then God takes pofleffion of it as his " Dwelling-place, he is (o affe&ed with the " Praifes of his People, when in a right manner " they fing to fet forth his Glory. And (as " he minds ) for the negled of this Ordinance u in the Church, viz,, the not improving our cc Tongues and Faculties, by the Afliltance cc of the Holy Ghoft, in Singing the Praifes of cc God, he may withhold the Influences of his ci Spirit, and may not be found to that degree cc in his Dwelling-place. Fourthly, We may perceive what the Nature of this Ordinance of Singing is, if we confider how often it is in the Holy Scripture joined with Prayer. When we are exhorted to pray to him, to worfhip him, we are called upon alfo to fing his Praifes, And thus Paul feems to join them together in his practice, When J pray, I will pray in the Spirit, &c. and when I fing, I will fing with the Spirit ; &c. 1 Cor.14.15. So doth the Apoftle James join them together, as of equal Worth, Nature, and Authority, James 5. 13. From all which Coniiderations, it appears, 1 Singing is of the fame Nature with Prayer, even a Moral Duty. Thefe things I thought good to communicate to the consideration of all^efpe- cially for the fake of fome weak Chriftians. Objedfr. What, youthen (faylbme) fie ad for a natural or carnal thing, natural Religion and Worfyip. Away with your Singing, we thought all our Religion ought to be Spiritual. Anfw. We plead for Spiritual Worfhip as well as you, and fay, That all the Parts of Re- ligious Duties muft be Spiritual, or they will not be accepted of God. But what is this to the purpofe ? Divers Ordinances, in their origi- nal and proper Nature, are Moral, and part of natural Worfhip : Is not Prayer in particular by all acknowledged fo to be ? And may not Prayer be carnally performed too, as well as Singing ? nay, and fo may any other Ordinance of Chrift. Another Man will tell you, whilft you plead for Prayer, you plead for a Moral Duty, and a Branch of natural Worfhip : But doth that de- tract from its Glory ? No fure, all wife Men know it adds greatly to it. Cornelius (A&. 10.1,2*3.) was a Man much in Prayer, tho a Gentile, and without the know- ledgof the Gofpe!,(or Law either, as far as we know) - 7 So the Mariners which were with Jo- nah in the Ship, in their Diftrefs, ftho Heathens) 'tis (aid, every Man called upon his God^ Jonah 1.5. But why (hall any jcall Singing a low or carnal thing > they have the leaft reafcn fo to term it of any Ordinance performed by the Spi- rit : Pray, are Angels found in any carnal Ordi- nance, or the glorified Saints in Heaven ? What D 4 Ordi- 40 C&e OBjeatfj tepatren ; or, Ordinance can Ihine more glorious and fublime in its' Nature, than this of Singing Pfalms, Hymns and Spiritual Songs, if this be duly confidered ? But as to the true or right manner of performance of this Duty, as in all others, we muft have our recourfe to the Word of God. For though Prayer is a Moral Duty, yet it is commanded, and alfo the manner prefcribed how to be performed as acceptable to God •, fo is Preaching likewife : ( Yet every Man, by the Light of Nature, is taught to inftrudk his Chil- dren and Servants, nay, and his Neighbours too as Matters may prcient) : So is Singing of Pfalms y JHFymns, and Spiritual Songs, brought under ex- prefs Inftitution. 3 Tis required and enjoined on the Churches and Saints of God in the Go- fpel-days, with Matter and Manner how to be performed, (as'fhall hereafter, before I have done, God affifting) be fully proved : fo that 'tis a miftake in our Brethren, to think we plead for any natural Religion that is Carnal or FlePnly. Though divers Precepts were Moral in their own Nature, and fo part of natural Wor- fliip due toGod from his Creatures, and known without the written Word, ( the Duty I mean ) though not the Manner how to be performed. And from the whole I draw this third Argu- ment. Arg. 3. That Duty, which in its Original or Primitive Nature u Moral, and a branch of Natural Worfhip, or Religion, ai well at it is * given forth by Divine Injt itutiov ', u the indi- fpenfable ©ittging^&c.a^ofpel^timance. 41 J pen fable Duty of all the Lord's People for ever to be fomd in the practice of. But Singing the Praifes of the Lord, is a Duty or Ordinance^ in its Original or Primitive Nature, that is Moral, and a Branch of Natural IVorjhip or Religion, as well as it is given forth by Divine Inftitution. Ergo, Singing of the Praifes of God j Uthe indifpenfable Duty of all the Lord's People for ever. All Men know Laws or Duties which are Moral in their own Nature, lay all Men under a perpetual Obligation : And that Singing is of fuch a Nature, let what we have faid be well confidered. Hereafter, if I am anfwered, 1 fliall fay more to it, if God pleafe to fpare my Life. CHAP. VIIL Proving Singing of Pfalms, &c. an Or- dinance of Chrifi from the Practice of the Saints , before the Law, in the Larv y and under the.Goffel- MY next Argument (hall be taken from the Practice of the Saints and People of God in all Ages of the World. 'Tis ftrange any fhould doubt of the truth of Singing the Praifes . of God, if it be made appear it was the Pra- ctice of the People of God before the Law, and 4 2 €lje 0&eac& repaireU ; or, and alfo under the Difpenfation of the Go* fpcl. i. Not wholly to pafs over what I have be- fore hinted of the Angels Singing, though I (hall but touch upon it here, and do little more than cite a PafTage out of a Sermon preach'd by Reverend Mr. Wells y in the Sup- plement to the Morning Exercife, thefe arc his words } u Singing is the Muikk of Angels. u Job tells us,the Morning Stars fang together, " Job 38. 7. Now thefe Morning Stars (faith cc he) as Pineda tells us, are the Angels to cc which the Chaldee Paraphrafe accords,naming " thefe Morning Stars Ac'xem Angelornm^ an " Hoft of Angels : nay, when this heavenly " Hoft was fcnt to proclaim the Birth of ^our cc deareft Jcfus, they deliver their Meflage in nay, in u Heaven, there is the Angels joyous Mufick, " they fmg Hallelujahs to the molt High, and u to the Lamb who fits upon the Throne, " Rev. 5. n. As I faid before, Singing, as it appears by this Singing of the Angels, is as ancient as the WorW it felf, and well-pleafing unto God, he would never imply his Angels elfe in it, as I (hewed in the fecond Chapter, But to our Bufinefs, Firfl, That it was pradtifed before the giving forth of the Law, is evident from that paffagc paffage before mentioned, Exod. 15, 1,2, &c # 7^^ y^ Mofes, W the Children of Ifrael, r^tf Song unto the Lord, and [fake, faying^ I Will fing unto the Lord, for he hath triHrpyhed gloriohjly y dec. \and fpake^] Note, in Singing, there is a fpeaking > and though they fpake, yet the Holy Ohoft faith, they fang what they fo fpake '■> and though it were the whole Con- gregation that fang, yet it was as if it were but one Man, fo united were they in their 'Voice, (which will further appear in its proper place,) Alfo 3 tis worthy obferving, this very Song the Gofpel- Saints {hall fing at the defmi- ctionof Babylon, Kev. 15, 3. Nay, fome con- clude, they have already fung it •, though I am not of that Opinion, not believing any of the feven Vials are by the feven Angels yet poured out, but that this Song {hall be fung at that time when the Saints have gotten temporal Vidory over theBeaft and Myftical Babylon, is evident. But let none miftake, though the Saints can't yet fing that Song, yet they may, and ought to fing the Song of the Lamb, which is to praife God for fpiritual Vidory obtained by Jefus Chrift over Sin, Satan, the World, &c. This is the chief Song we fhould fing, and this we have perpetual caufe or rea- fong to fing. But to return, it appears the Saints did celebrate the Praife of God by finging before the Law was given forth on Mount Sinai. And then, Secondly, under the Law are a multitude of Inftances of their Melodious Sing- ing to God ; Mofes, (as Mr. Wells obferves,> penn'd 44 && 'Bjeacfr repaften ; or, penn'd the ninetieth Pfalm ^ and no doubt but he, and the Children of JJiraely fang it. Da- vid y and all the Lord's People, fang in the Worship of God in his time : Alfo Hezekiah fung, and Afaph fung, iChron. 37.30. the Prophets fang '•> the Jews fang before and after the Captivity, Neherniah and the People with him fung and praifed God. Thirdly, The Lord's People, in Gofpel- days, were found in this Ordinance and Pra&ice of Singing the Praifes of the Lord. To pafs by the Song of Zacharias and Eliza- beth, and Simeon : How fweetly did Mary fing? 'tis called by the Annotators, the famous Song of the blefled Virgin, Luk^ 1.46. Alfo our Lord Jefus, with his Difciples, after the celebration of the Holy Supper (the holy Ghoft faith) fung an Hymn •, they praifed God, and they praifed him by Singing. Moreover, Panl and Silas fung Praiies, tho in Prifon, and their Feet were*faft in the Stocks, Aft. 16. Shall any Men now dare to fay, There are no Pre- cedents for Singing Pfalms and Hymns, &c. in the New Teftament \ certainly th under the Law, and in the Gofpel-Dilpenlation, that notwithftanding is not obliging or binding to us, or elfe they will fay nothing to the pur- pofe ; but the Argument will ftand as firm as a Rock. CHAP. V. Proving Singing of Pfalms, Hymns, and Spiritual Songs, an Holy Ordi- nance of Jefus Chrift, from Scripture- Precepts. WE (hall now prove and demonfirate, that Singing of the Praifes of God, not only in Private, but alfo in Congregations, is a Duty incumbent on us in Gofpel-Times,as well as it was of Old. As there is the fame God of Mercies, fo the fame Praifes are to be rendered to him for his Bleffings, no doubt, and in the fame manner now, ( that is, by Singing ) as was then, will appear ; 1 . Eecaufe the Lord (who alone appoints his own 46 €lje 'Bieatf) repair eu ; or, own Worfhip) hath commanded and required it at our Hands > and his Command and Pre- cept is the Rule of our Obedience : Rejoice ye Righteous \ Praife is comely for the Vpright^ Praifc the Lord, fing unto him. Pfal. 84. I, 2* I 3,4,5. Sing aloud unto the God of our Strengths I make a joyful Noife unto the God of Jacob. I Make a joyful Noife unto the Lord ^ come be- I fore his pre fence with Singings Pfal. 100. I, 2. j Pfai.p 5.1,2. O come let us fing unto the Lord •, I let m make a joyful Noife to the Rock rf our Solvation. And many fuch Precepts are given . forth by the Holy Ghoft, as 'tis well known i* to all. iChron.16. 9, Sing unto him \ Sing I Pfalms unto him^ and tell of all his wondrous \ Works. So PfaL 68. 3 2. Sing nnto the Lord aH the Earth •, fing Praifes unto the Lord. 2. Conlider thefe Commands, by which the i Lord eftabliQied this part of his Worfhip of Old, I are as obligatory unto us in Gofpel-Times, as they were then to them when firft inftituted, ex- ■• cept it could be proved to be either Ceremonial or Judaical, or hath received a change in the Gofpel. And this is evident in many refpe&s, particularly as to Prayer, that was a Duty then i ; and the Precepts contained in the Pfalms and J -4he Prophets, which enjoin it, are of the fame Authority with thofe in the New Teftament, and equally bind the Confcience. So alfo in Fading, a Duty (as one obferves) required by the Prophets; and not fo clearly repeated by any IniHtution under the Gofpel, as this of Singing Singing is -, and the fame might be faid fcr Days of Thankfgiving. Nay, and 'tis obfer- vable, how oft our Brethren, upon all proper and fit Occafions, fly to thofe Precepts to prefs Prayer, Fading, and Thankfgiving too. If therefore Singing, as it is laid down and en- joined in thefe Sacred Precepts in the Book of Pfalms, &c is not binding, notwithftanding 'tis repeated and given forth in the New Tc- ftament afrefh } Why do you, when you exhort to other Duties, make ufe of Arguments and Proofs out of the Book of Pfalrns and the Pro- phets, in other Cafes, fince the Commands thereof, though neither Ceremonial nor Judai- cal, are (as you feem to affirm) of any Force, nor obligatory to us ? This feems firange, for certainly Men have more reafon in them, than to prefs Obedience on Subje&s to their Su- periors , by abrogated or antiquated Sta- tutes ; And (hall the Lord's AmbafTadors be more irrational in preffing Obedience to the Lord, than meer rational Men are in Civil Af- fairs! ~ N 44 Now, faith one, Since there is no Man 44 that quellions whether Singing of Pfalrns 44 was inftituted and commanded of God of 4 old ; how can they avoid the Power of fuch 44 Precepts, confidcring, as he minds, parti- 44 cularly Pfal. 81. tcr.*, 5. where S'nging is 44 called a Statute for Ifrael, and the Law of 44 the God of Jacob, and ordained in Jofeph 44 for a Teflaraent ; which, faith he, refers to 4» tw T5ieact> tepatreo ; or, u a Time, before they were brought into the " Ceremonial Worfiiip ? Hence, faith he, it cc inevitably follows, that until any Man can " (hew us, that Singing of Pfalms^ yea, Sing- u ing of the Book of Pfalms, was Ceremonial " or Judaical, or are changed or abrogated in 4C theGofpel •, thofe Precepts lie upon us now u with the fame Power and Obligation as it cc laid them under then > for the Antiquity of a cc Law, or Inttitution, rather commends it to " us, than any ways abates of its Obligation : " fo that had there been no other Inftitutions u for Singing of Pfalms, &c. than what is in " the Book of Pfalms, we fhould have had " fufficient Authority to be found in them. (A Manufcriyt called Pfalmody.) He might have added , Since efpecially it is of the like Nature with Prayer, viz. a moral Precept, as well as brought into' a written Law. But to all I might add, 'tis much more unreafonable to plead an exemption from the Force and Obligation of thofe Precepts, fince the Saints are in joined to fing thofe Pfalms of David by the Holy Ghoft in the New Teftament ^ for all grant there are no other Pfalms, none called Pfalms befides the Book of Pfalms. 3. To this, take what Mr. Wells affirms ^ " I cc (hall ( faith he ) take one Shaft out of the u whole Quiver, i. e. I (hall ufe one Argu- a ment, among many* which is this, viz. We cc always find this Duty of Singing Pfalms u linked to, and joined with other moral Du- u ties r 4 tics h thus the Pfalmijl joins Singing and c Prayer together, ./>/*/. 95. 1,6. comtl&t 1 m f m Z wto the Lord, — — come* Ut m I worjhif^ and fall down, *nd kneel before the 4 Lord our Makgr. 44 There is Prayer and Singiag conneEe4Si»gV 4 lug being of equal jneceffity and .auLaontvy 4 with other Ordinances : And fo. the Apoitle * James joins thefe two together \ Is any among x you affltttcd ? Ut bim pray. Is any mtrry? x Ut him fing Pfalms, Jam. 5. 13. You may ;c obferve, both thefe Services are equally cal- 14 cakted for Man's Neceility. Thus Vml and tc Silas join them in their practice* A&s 16. u 26. And fa Jnfiin Martyr^ m his uyib u Queftion, ad Orthodoxes^ tells us, That t4 they ikrtg, and fent up Prayers to God h the H Primitive Church conforming David's Ixsr 44 jun&ioas, and the Apofiolical Commands. 44 So that by thefe . Inltances we may obferve, 44 that the Duty of Prayer and Singing have 44 walked in the fame Equipage, and lay claim 44 to an equal Authority from Divine Writ, 44 the Scripture joindy favouring both, p. 17 7* Secondly, This Duty and holy Ordinance of Singing in Gofpel-Days is evident from thefe Prophetick Pfalms. 44 I may fpeak, faith cc Mr. Weds, of Singing, as Paul fpeaks of 44 Timothys Ordination^i Tm. 4. 14. it was % given by Prophefy. There are divers Pro- phecies in the Old Teftament concerning Saints fioginginGofpcUtimes, on Pfal. 108. 2. faith hrv Molhrw -obfervesj that there David pours £ forth ^o %ty T^eacfc tepattets ; or, forth his ardent Prayers and Wifhes for the Kingdom of Chrift. And fo Divines obfe rve, that the ioo Pfalm is Prophetical, Mak$ a joyful Noife unto the Lord, aU ye Lands. Serve* the Lord with gladnefs : Come before his Pre* feme with Singing. O fing unto the Lord a new Song : Sing unto the Lord all the Earth. Here we, and all the Gentiles be fure who be- lieve in Chrift, are required to fing, nay, and to come into his pretence, that is, into his Pub- lick Worfhip, with Singing. The like in 1 Chron. i6. 23, 24. Sing unto the Lord all the Earth : jhew forth from day to day his Salva- tion. Declare his Glory among the Heathen ; his marvellous Works among all Nations. So Pfal. 66. 1, 2. Make a joyful Noife unto our God, all ye Lands. Sing forth the Honour of his Name : makf his Praife glorious. Pfal 2 J. 13. Be thou exalted, O Lord, in thine oven ftrength : fo will we fing, and praife thy Power, Thefe, and many other Pfalms^ are, 'tis evi- dent, Prophecies of Gofpel-Times, when th< old Boundaries of the Church fliould be broker down, to give an entrance unto the Gentiles in- to the Church of God } and to fhew us, that a the Jews in their Church-State were to celebrat the Praifes of God by Pfalms, fo are we : am zslfrael fang the Praifes of God in the Wit dernefs, and at the Red Sea, and therein ac- knowledged the Benefits they received j fo muf We, with Songs of Thankfgiving,(hew forth fron day to day his Salvation, and declare hk Glorj among the Heathen, with a joyful andiriurn- ^ phanr phant Noife > otherwife we fall fliort of anfwcr* ing the Prophefy in our Day and Times, and render not to God the Duty he requires. And to all the prophetical Pfalms^ I might add that pregnant Prophecy recorded by the Prophet 7/i, Chap. 5 2.8. Ihy Watchmen Jhalllift up theVoice^ with the Voice together Jhall they (ing. " Which clearly (faith Mr. Wells) progno^ cc fticates this Mufical Ordinance in Gofpel- Times. Mufcultts faith, Thefe Watchmen W (hall jubilee, when they (ball conlider the cc great Joy approaching for the Redemption cc obtained by Chrift. There are two things, cc which not only eftablilli, but fweeten and u honour an Ordinance. I. Promifes. 2. Pro- {tiiujupuutu? ur, /a r?kc. a ®ofpel<€)pmance* 57 Is sny merry ? let himfmg Pfalms^ James 5. 13. D Tis not left to our liberty, whether we will fmg or not, or that we may, or may not do it > 'tis as abfolutcly injoyned as Prayer, or any Gofpel-Duty, and that not only on (ingle Perfons at fpecial occalions, but on the Churches alfo 5 they are here required to ling Pfalms and Hymns, and Spirituals Songs likewife. A Man may as well fay, any one of them who were Members of the Churches, were not concerned in other Precepts, as to fay, this doth not concern them all generally as well as fome in particular. May not you as well fay, and ftand by it too, All are not to be filled with the Spirit, or to defire the further .influence and affi- fiance of it •, or, all are not required to pray, nor to put on the whole Armour of God i or, all are not to let their Converfation be as be- comes the Gofpel ? nay, what not ? Now tincc one Command,or two at moft,for breaking of Bread is judged a fufKcient ground for all Chriftians Obedience, and we finding no mention made of the pradice of it in di- vers Gofpel- Churches-, Why is not this Com- mand, thrice repeated in the New Telkment, as binding on our Confcienccs as the other ? efpecially confidering how it correfponds with the Practice of Chriit and his Apoftles, as {hall, God willing, be further evinced. For we have,in a word, both Precepts for it, and Examples too. Tho if we load no Precedents for Singing in the New Teftament,yet thefe Precepts are fufficient > and where we have the one, we need not the other, Befides, 5$ €&e *B2eac& tepatrcU ; or, Befides, where there is the like Ground or Reafon of a Law, one would think that might tend fomewhat tofatisfa&ion : Have not we like caufe to praife God, and to fing forth his Praife, as they had ? And doth not God deferve the like Glory and Honour from us, as from them ? And do not our Souls need thofe fweet Soul- refrefliing Comforts and Confolations which ma- ny meet with in that Ordinance, as much as they did ? And is not every Word of God a- like pure and righteous, and equally to be efteemed ? Nor will that Obje&ioiv, v lbme raife againft it, fignify anything, viz. Wty^ we cannot come at it ; we do not know how we jhould (ing. .Anf. How ! has Chrift not been faithful then (who is the Son over his own Houfe) in decla- ring the manner how we (hould fing ? hath he not left us a Pattern, or an Example himfelf? Is it not faid, they fang an Hymn y viz.. he himfelf with his Difciples ? And fince there is no other Rule, Mode, or Manner of Singing differing from that pra£tifed by Mofes and If- rael before the Law, (and others after them) and thefe in the New Teftament, what can be clearer ? the manner is plainly defcribed. But will your utter negledt of it upon this pretended Ignorance excufe you before the Lord ? ought you not to do it as well as you can ? But I am afraid rather. fome have taken up a Prejudice againft it, and do not defire to be informed about it. But I (hall from what I have (aid up- on this laft Proof, draw one Argument, and proceed to the next thing, Arg. Arg. 1. That which Chrifi praftifed in Go- fpel-Worfnip, and his Holy Apofiles by the Au- thority of the Holy Ghoft did injoyn on the Go- ff el- Churches as their Duty to do, is the undoubt- ed Duty of the Saints and Churches of Chrifi to do and perform to the end of the World. But Chrifi dtdpraftife the Singing of a Hymn With his Difciples in Gofpel-Worfhip, and his Apoftles did injoyn, or require the G off el-Chur- ches to fing Pfaltns and Hymns, and Spiritual Songs as their Duty, by the authority of the Holy Ghoft. Ergo, "Tis the undoubted Duty of the Saints and Churches of Chrifi, to praftife Singing of Pfalms, Hymns, and Sfiritual Songs $0 the end of the World* The Minor, as to the practice of Chrift and his Difciples,I have already proved h the Scripture is plain, read Mat. 2 6. £o. And when they had Sung an Hymn, they went out into the Mount of Olives. The fame is recorded by St. Mark^, Chap. 14. 26. And his Apoftles did in join it on the Churches, Ephfi 5. 19. Col. 3. 16. As touching the Major, if that be not grant- ed, farewel to all Gofpel-Inftitutions. For if neither Chrift as our Pattern, nor the Apoftolical Inftitutions and Injunctions con- tained in the New Teftament as our Rule, gives no fufficient Authority as to do what was fo pradtifed and injoined^what Ordinance can bind us? CHAP. 6o Cfje TOacft rcpafceti ; or, CHAP. VIL Proving Singing of Pfalms, &c. j4h Ordinance, becaufe it was confirmed by Mttaclesj as other Ordinances were. MY next Argument to prove it is a Go- fpel-Ordinance to Sing VjalmSy Hymns ^ and Spiritual Songs , is taken from that vifible witnefs that God did bear to it, in the New- Teftament, it feems to me, (and others whofe Eyes God hath opened) that it was confirmed by a Miracle, as all other Gofpel-Ordinances more or leis were, H$. 2. 3,4. As the whole of Ghrift's Dodtrine, or the Ghriftian Religion, was confirmed by Signs and Wonders, and di- vers Miracles qjid Gifts of the Holy Spirit ac- cording to God's own Will and good Pleafure \ (0 were moft, if not all, Gofpel-Ordinances particularly. 1. Meeting together on the firft Day of the Week was miraculoufly owned, and confirmed by that wonderful cffufion of the Holy Ghott, Acts 1. 1,2,3. 2. Preaching the Word was; after the fame manner confirmed. Wtilfl Peter yet. fpeak thefc Words, the Holy Gbofi fell on all them which hard the Word, Adts 10.44. for they heard them [peak with Tongues, and magnify God, ver£4®$mtmtz. 6 1 3* Baptifm was as wonderfully confirmed at the Baptifin of our Saviour} for when he came out of the Water, the Heavens were open- ed, and lo, a Voice from Heaven, faying, This is my beloved Son, in whom I am well f leafed, Mat. 3. 16 j 17. And the S fir it deft ended like a Dove, and lighted on him. 4. Laying on of Hands was after the like manner owned and confirmed : And when Paul had laid his hands on them, the Holy Ghoft came on them, and they fpake with Tongucs % and mag- nified God, A& 1 9. 6. 5. Alfo when the Apoftles had prayed, 'tis faid, the place was ftaken where they were af- fembled ; and they were all filled with the Holy Ghoft, Aft. 4. 31. 6. In the laft place, we find Singing alfo was in the fame fort confirmed : And at Mid- night Paul and Silas prayed, and Sang fraifes unto God -, and the Prifoners heard them. And ptddenly there was a great Earth-qnake, fo that the Foundations of the Vrtfon were fhaken, and immediately all the Doors were opened, and eve* ry Mans Bands were loo fed, Ad. 1 6. 25, 26. Mr. Wells taking notice of this place, faith, God honoured the Ordinance of Singing, &e. with Miracles : Behold here, faith he, an emi- nent Miracle, Prifons faluting their Prifoners Liberty. Paul and SHot Singing, fet God on working. And if their Tongues were loofed in Ih$ty, their Hands foall be loofed for Liberty ^ Singing and Praying can work^ wonders. Cer- tain! y had not this Duty, as well as others, been €2 CDc idmty tepaitcn ; or, been to continue in the Church as mod accept table to God, he would never have witneffed to it after this manner : but fince he hath, let fuch tremble that flight and contemn it. As thefc Miracles confirmed the Gofpel in gene- ral, fo all mud needs confefseach Ordinance thus owned and born witnefs to, was miracu- loufly confirmed, and as others, fo this. Joyntly with this Argument, it is neceffary alfo in the next place to confider, how Singing of P palms was brought into the Church in the Gofpel-times, as other Ordinances were, even as aDo&rine, Prophefying, Interpreting,^, i Cor. 14. 26. Nay, and it feems it was in their Publick Affemblies, when Unbelievers were admitted to come in among them, as appears byverf.33* Objedt But this was an extraordinary Sing- ing, or a Singing by an extraordinary Gift , and there are none have fuch Gifts now •, and there- fore none mnd finginthefe days-) fince the mi- raculous Gifts are ceafed. jinfw. That the Pfalm was extraordinary as to the Matter, is doubtful ; becaufe we know no Pfalms but the Book of ?falms y or thofe called the Pfalms of David: fo that it is very likely it might be one of them '•> but let it be a Pfalntj or an Hymn, given forth by the extra- ordinary Gifts of the Spirit, and fung too by the fame extraordinary Spirit, yet this doth not weaken, but ftrengthen my Argument. 1. Becaufe, as I faid even now, all Gofpel- Ordinances ©ft£tttff>&c. a ^QfpcW5tnancc.6 ? Ordinances were witneffed to by the miraculous Gifts of the Holy Ghoft, in the Apoftles days i and fo likewife they had extraordinary Gifts to difcharge thofe Duties refpe&ively. i. They had an extraordinary Gift of Prayer, extraordinary Gifts to Preach and handle a Dodbrine ; the like in Interpreting and Prophefying, fo no doubt likewife for Sing- ing. But if after thefe extraordinary Gifts cea- fed in the Church, the Saints were to fing no more, but leave off that Ordinance, notwith- ftanding the Churches are enjoined to fing by the Holy Ghoft: Pray confider the direful Confequences of fuch an abfurd Conclufion, i. e. the Apoftles had an extraordinary Spirit, nay, an infallible Spirit, in Preaching, in Prayings in Prophefy- ing, in Interpreting the Scripture •, and in the whole of their Work, ;u the Adminifiration of the Gofpel, in refpedt of every Duty and Or- dinance thereof - 7 thefe are all ceafed, fince none have thefe miraculous Gifts now. From hence it will follow, There's none now can, or ought to Preachy Pray, Interpret, dec or difpenfe any one Ordinance of the Gofpel, &c. Nay, and 'tis not unknown to many, there are fome have lately made ufe of this Argument againft all Ordinances : And this I will fay, and by the help of God ftand by it too, That if Singing mult be reje&ed or thrown away, by virtue of this Argument, viz. Becaafe none have an ex- traordinary Gift to bring it fsrth, all Ordinan- ces are gone, or muft be call off. God deliver poor 64 w I5?eactj repairer* ; or, poor Ghriftians from the pernicious Arguings of fuch weak Oppofers of Singing of PfdmSy Hymns, and Spiritual Songs. Betides,, *tis evi- dent, none of thofe Duties and Gofpel-Admi- niftrations, were tied up to fuch who had thofe extraordinary Gifts, but that others who had but the ordinary Gifts, might and ought to at- tend upon the Adminiftration of the iarae Du- ties and Ordinances, as well as thofe fo miracu- loufly endowed : for the main Bufinefe the A- pofile ftrives to do there, was not to order the Matter of the Worftiip of the Gofpel, but to regulate the Manner how thofe extraordinary Gifts in the Church (hould' be ufed to prevent Confufion -, and that all might be done to edi- fication of the People, whilft God faw good to continue them in his Church. Doubtlefs there cannot be a ftronger Argument! brought to prove and confirm this Ordinance. The Holy Ghoft infpired the Saints with Miracles, Gifts of the Spirit, to bring forth a Pfalm, as well as to bring forth a Do&rine » and fo witnefTed to it, and eftablifhed it as a (landing Ordinance in the Ghurch, as being of the fame Nature and Au- thority with Prayer and Preaching* or any other Gofpel- Institution. I will clofc this with one Argument. Arg. That Duty or Ordinance which wot owned and witnejfed to by the Lord in the New Teftarnentj with Miracles , and the extraordi- nary Gifts of the Spirit, is to abide in the Church as a ftanding Ordinance. But Singing of Ffalms^ &c. was thw confirmed, owned, and witnejfed dftigfitft 8rc. a ^0rpe!^?t!!nans:e, 6 5 roitnejfcd unto. Ergo, Singing of Pfalms, &c, remains in the Church as ajtmding Ordinance, ' CHAP. VIII. Proving Singing of Pfalms, Hymns \ and Spiritual Songs , a G of pel-Ordinance, to continue in the Church, from the prattice of the Churches in the fuc- ceeding Ages next the Apojlles Times, particularly in the fecond and third Centuries', with the practice of all the Godly generally in all Ages, nay, the mofi Jlrict in Grace and Godlinefs till this prefent Age. AS Singing of Pfalms, Hymns, and Spiritual Songs, was infiituted and given forth by the Holy Gholt in the Gofpel, and pra&ifed by Chrift and his Saints in the Primitive Times : fo we (hall Chew you, from the beft and molt approved Ecclefiafrical Hiftories, it was pra&ifed in the Ages next unto the Apoftles Days. Here I (hall give you what Mr. Roberts in his Key to the Holy Bible, hath (aid upon this account, fag. 173. " And as Singing of Pfalms, &c. ( lakh " he) was ufed in the pureft Primitive Apo- u ftolical Times in the ChurclvAflfcmblies : fo F " it 66 %\)t isizm tepatteti ; or, cc it was continued all along in the fucceffive cc Churches hitherto, though it is too evident cc that fome Corruptions and Vanities, by lie— cc tie and little, crept into this, as into other cc parts of God's Worftiip. cc Singing of Pfalms? dec. was ufed in the cc fecond Century, to celebrate Chrift and his cc Deity, againft the Calumny of Theodofipts. Enfeb. Eccl. Hift. Lib. 5. cap. 28. Eufebim tell us, that Pliny the Second, about Anno 98, wrote an Epiftle to Trajan the Em peror, that the Chriftians being gathered toge- ther before day, were wont to fmg Hymns to- gether, and praife Chrift as God. And th i^me Eufebim affirmeth, that Pbilo-Jud,**• '«'..«'; M Ecdef. lib. 2. anc * a ^° by Mr. Stdenham and c. 17. others. But having the Hiftoryv I need not mention them '-> yelj for one Reafon I lhall add the fame over agair out of Mr. Sydenham s Treat, of Singingjp.iop, u Eufebim ( faith he ) in his Ecclef. Hi(l< cc lib. 3. cap. 35. quotes two Epiftles of Pit- cc nim Secundm to Trajan the Emperor, tefti cc fying that the Chrhiians were wont to af- u femble themfelves, before day, to fing Tfalrm " and Hymns together. The fame doth Fhilo* a Jndim teftify, who lived in the Apoftles Time, as the fame Efebim faith, Lib. 2. cap. 22. Now in the Time of Plinitu aiid Trajan did the beloved Difciple live, faith Zanch on Ephef. 5. 18, 19. Term/Han, who flourilhed near the Apoftles Time, about 194, faith, the Chriftians were Wont to fing out of the Holy Scripture, ApoL cap. 1.9. as their ufual cuftom. > Athanafius maintains it was pra&ifed in his Days, Epifcop, eo Ucis. Cyprian preffed this Duty in his Epiftle to Donatfts. Chryfoftom in his Commentary on Pfd. 41. admoniflies all Perfons, Countrymen, Mariners^ Weavers, &c. to fing Pfalms and Spiritual Songs. Eftw cries out, faith Mr. Wells, to take no- tice of the Cuftom of the Primitive Chriftians, ; who did not only fing Pfalms and Hymns in ; their publick Aflemblies, but in their private ! Families. I might quote Ambrofe^ who zealoufly pref- fed this Duty on the Weftem Churches, of ting- ing Pfalms and Hymns, Lib. 9. Confejfionum. Mr. Cotton faith, that one Samofatentu the Heretick, who denied the Deity of the Lord Jefus, was one of the firft that within thcfe firft 300 Years, oppofcdthe Singing he fpeaks of. No marvel if the Saints furig to Chrift, as unto God, that fuch a Man oppofed the practice of Singing fuch Hymns. F 2 Bafl ts — wwmmtmww, or, Bafil the Great, a mod Famous, Pious, and Learned Man, mightily commends the Singing of Pfalms- as I find him quoted by feveral wor- thy Writers, I need not go lower. Obj. But they Sung with Orrgans, or mu- fical Injirnments '•> the Ordinance was corrupted., and we cannot come at it now, &c. Anfw. i. We find no mention in the leaft of any other Singing, but that of united Voices> in Enfebmy nor Tertullian y &c. 2. But, pray, what Ordinance hath not been corrupted and the purity of it (a's pra- difed in the Primitive Time) loft? Now by the fame Argument, viz.. becaufe adulterated and intermixt with foolifti Ceremonies, we muft not Sing : So we muft not pradtife Bap- tifm-) nor the Lord's Supper , nor any other In- ftitution of the Gofpel, for none have been more abufed and corrupted than they have \ and indeed it is rather an Argument for Sing- ing, than againft it i> for here in Satan (hewed his Malice and Hatred of it, by feeking thus to add Poifon to it. But ought not we to labour to reftore it to its primitive Pradice (as in other Ordinances, through Grace, we have been helped to do ? ) Shall we not have the pure Food of God's Word, becaufe Antichrift hath put Poifon into theirs ? There is one thing I omitted which is wor- thy to be noted in Eufcbitu '•> It feems the Chri- ftians would not part with this fweet Ordinance of the Gofpel, though it coft them the lofs of their their Lives, for though they were difcovered by their Singing in their AfTemblies,yet they would not leave it off. To pafs by the W olden fes pradiicein Singing, but all this is needlefs, fince 'tis to me all one as to go about to prove the Saints in every Age of the World did pray and praife God, this of Singing being an Ordinance of the fame nature, F 3 CHAP., 7° €fje *Bm&) tepaireti ; or, CHAP. IX. Shewing the true Form or Manner of Singing in the Gofpel-days ; and that it ought to be with united Voices , or to ftng together harmonioujly. I Having in the firft Chapter proved there is no proper Singing but what is with the Voice, part of my Work here is done already ; till I cqpne to the Objections ? I need not handle that Point any farther. But the Quefti- onis, Whether one Perfon only, orthe whole Church, fhould fing together with' united Voices ? 'Tis the latter that I'do affert, and (hall, by God's afliftance, endeavour to make appear ; and I (hall begin with our Pattern, I mean that Example our Lord Jefus and his Difciples have left u§ •, h it not [aid they fung ? that is, Chrift himfelf with his Difciples fung a Hymn together, in the end of the Adminiftratiori of the Holy Supper, Matth. 26. 30. The fecond place I may direct you to, is ASts 16.25. And at midnight Paul a$d Silas frayed, and fang Praifes unto God, and the Pr if oners heard them. Obj. The place in Mathew2.£. 30. may as well be tranflated, they praifed God. j4nfw* Anfw. Though it is true they praifed God, and it will bear that fenfe, yet, as Mr. Cotton and all learned Men I can meet with fay, the Greek word fignifies, their Traiftng of God in a Hymn. That is to fay, they praifed God by Singing. [See Dr. Vu-Vtil on JB. \6. 25.] Where is the Man that faith the Word will bear a praifing of God without Singing ? if there fhould be fuch a Perfon, I perceive (by my converfe with feveral Learned Men) that 1 (hall bring twenty, may be an hun- dred to that one that will refute and contra- dict him in what he- fays. But let this be confidered, viz.. Though all fpi- •rituat Singing is a Praifing of God, yet all Prai- fings of God, are not Singing his Praife. I have already proved that Singing in the Spirit in a melodious manner, is the higheft manner to exprefs the Praifes of God that the Scripture bears witnefs of; fo that 'tis no marvel that fome tell you it fignifies Praifing of God. But it is a poor forry Caufe that puts Men upon a temptation to quarrel with the Tranflators of the Bibk, who from the word they hymned^poiitivdy affirm they fang a Hymn. This is enough to ftumble many weak Chrifti- ans, who from fuch Dangerous and unneceifary exceptious may be ready to conclude, the Holy Bible is not truly tranflated in other places, and fo may not know what to receive as a Truth, efpecially when they (hall render a Greek word Singing, and another (hall fay it fignifies no more than giving of Thank*. Yet Mr. F 4 Marlon 72 CljeWacfjrepmreH; or, Mar low feems to affirm no lefs, fag. 30. All know thefe are two different things, and tho he fays truth, that fays they praifed God, when they fung an Hymn j yet if they did no more than in the common manner fay Grace, or give Thanks, he that fays they Sung, tells an untruth '•> in plain Englifh, he lies } and fo every Man will fay : Should I give Thanks after Supper, and one that is by {hould fay / fung a Hymn, would not others who were with me wonder at his Impudence, and fay he re-, lated a falfe Story, and teftify I did no more than fay Grace, or give Thanks ? Nor doth it fignify any thing, if fome Greek Copy or old Traflation (hould render it, they gave Thanks, from the word [they Hym- ned : ] For of what Authority is fuch a Tranfla- tion, when compared to our late faithful and laborious Tranflators, who having many Greek Copies, aud comparing them together, do affirm the Greek Word iignifies, they fung an Hymn ? and (o faith Learned Dr. Du-Veil.* Objedt. But might they not be faid tofmg to- - gether, tho none fung hat Chrifi only^ and hk Difcifles at the clofe fay, Amen h as in Prayer Men are faid to fray^ when tjpere is but one that is the Mouth ? Anf This can't be, fince there is fo great a difference between the nature of Prayer, and that of Singing, which I have clearly opened in the foft Chapter of this Treatife -, there is Mental Prayer, praying in the Heart, and Heart-rejoicing } but there is no proper imging ^ without without the Voice, (o that this would bejuft- ly to confound the Propriety of Speech. A whole Multitude that hear a Sermon, and fay Jlmen to what they hear, may as well be faid all of them to preach, as many may be faid to fing, when there is but one only indeed that doth ling. 2. But further, to remove this Doubf, I mud fay with Mr. Cotton, " If the Difciples " did not joyn in finging that Hymn, but u only^y filent Content, then they might as iC well be faid to have taken the Bread and cc bleffed it, and broke it and diftributed it, cc and fo the Cup h for all this Chrift did with tc their filent Content. But what our Saviour cc did alone, is exprefly recorded as done by • cc himfelf : He took the Bread and gave Thanks *, cc it doth notYay, they gave Thanks •, and fye " took the- Cup, &c. But obterv.e, this of cc Singing or Hymning, is laid down in the plu- u ral Number, when they had fiung an Hymn, u they departed into the Mount of Olives : u They that departed into the Mount, were cc they that fung the Hymn : Now it was not M Chrift alone, but his Difciples with him u that departed into the Mount of Olives; • lc therefore, faith Mr. Cotton, it was Chrift u and his Difciples that fung the Hymn toge- " ther. CHAP, 74 fJje %mtl) tepafreu ; or, CHAP. x. Proving Singing the Praifes of God with united, Voices, from the Practice of the Saints in the time of the Old Teftament* BUt to proceed in the next place, to prove the Ordinance of Singing ought to be performed with united Voices, pray confider the Pra&ice of Mofes, and the Children of Ifrael in finging after their Deliverance at the Red Sea, Exod. 15. 1. then fang Mofes and the Children of Ifrael this Song, &c. Mofes did not ling alone, but the whole Congregati- on fung with him: Pfal. io<5. 12. They be- lieved his Word, they fang his Praife •, but foon forgot his Workj\ namely, the moft of them that fung at the Red Sea ; not Mofes, but the Children of Ifrael who fung with him, they that fung his Praife foon forgot his Works : cc Mofes, fay our late Annotators, compofed the ct Song, 2nd he, together with the Ifraelites, tc fung it to the Honour of God. Thus fung Deborah and Barak^, and indeed we find no other Singing generally throughout the Old Te- ftamcnt. And therefore, fince we are commanded to ling, and Chrift hath given no other Directi- on ^tngtng^c.a^ofpel^tittiattcc. 7? pn about it but that of his own Pra&ice, with his Difciples after the Holy Supper, and that of the Pradice of Paul and Silas, who fung together, we may affure our felves there is no other manner of Singing to be brought into the Church but that with uniteci Voices ^ and he that (hould let up, or bring in any other way or manner, doubtlefs would be guilty of an In- novation. Should one alone fing in the midft of the Congregation, like a Ballad-Singer, what Word of God is there to juftify any fuch Practice ? I doubt not but to make appear, when 1 come to it, that that Refuge in i Cor. 14. will fail them. CHAP. XL Proving that finging the 'Praifes of God in Pub lick W or (hip with united Voices, from the Prophecies of the Scripture, that foretold how the Saints and Church of God (hould fing in Gofpel-days. Oil R third Proof to demonftrate finging of Pfalnas, Hymns and Spiritual Songs in God's Publick Worfhip with united Voices, (hall be taken from thofe Prophetical Pfalms and Paffages in the Old Teftament, that clearly relate to the Pradice of the Saints in Gofpel- Times. Take Dr. Roberts words here in the iirffc place. tc Singing of Pfalms, &c by Be- Severs 7^ Cfjc %imtfy repaften ; or, > and cc therefore Singing of Pfalms is clearly an Or- " dinance of Chrift under the New Teftament. u The Antecedent is evident in fundry inftan- harden mt yonr Hearts. Verif. 7, 8. 44 So 7 8 W&z 05?eaclj repaired ; or, " So that this Prophecy of Chrift, and of the c New-Teftament-Worfhip, evidently (hows, " that the Praifesof God, folemnly with Sing- u ing of Pfalms, folemn Prayer, and folemn " Preaching^and hearing of the Word of God, cc fhould be thofe Ordinances of Chrift, (and in fuch .manner as there mentioned) as the which you m#y foon fee, if you read the Context, How beautiful npon the Moun- tains are the feet of them that bring good Ty dings, &c. Which the Apofile abfolutely applies to the Time of the Gofpel, and to Go- fpel-Minifteis, Rom. 10. 15. And the Prophet doth not only fay, The Watchmen (hall lift up their Voice, and with the Voice together fing, but alfo calls upon the defolate and wafte places to fing together ; which can refer to none but the Lord's People, who in Gofpel-Days (hall be made a Praife to him who had been as a poor barren and wafte Wildernefs. For ( faith the Prophet ) in the next words, The Lord hath made his Arm bare in the Eyes of all Nations ^ and the ends of the Earth fhall fee the Salva- tion of God) Verf. 1 o, Now 80 €f)e05?eacljtepaireli; or, * Now this place dire&ly declares the man- ner how we ought t6 Sing, that is, with Voices together. And thus I find a moft Re- verend and Learned Man fpeak upon the place : cc David's Tfalihs (faith he) were Sung toge- a ther in Heart and Voice, by the twenty four a Orders of -the Muficians, who typed out the u twenty four Elders, C which our Annotators, and others fay fignify the Church and Mini- fters of Chrift}, and fo faith this Author, viz* " AH the Members of Chriftian Churches, Rev. cc 5. 8. who are made Kings and Prieiis to u God, to praife him as they did *> for if there u had been any other Order of Singing befides " the Body of the People, to fucceed thofe for* u merly ufed, the Lord would doubtlefs have cc given directions how«pr what it was. Not tc Mofes only, but all Ifrael fang ; and the Wo- 4C men, as well as the Men, alfo intimateth that which is clear has refped to that ofExoa* 1 5. fee our Annotators on this Text, for it fully confirms Singing under the Gofpel, and fucb a Singing as was of Old. I (hall clofe this with what Dr. Roberts faitfy in hi* Key to the Holy Bible, pag. 175. "Fi? " nally,that paffage in the Prophet,^ Watch* u men (I24II lift up the Voice, with the Voio§ cc together fliall they Sing, is (faith he) pro* cc phetically fpoken of the Times when the a Feet of the Meflengers of glad- tidings (hall cc be beautiful, who (hall fay unto Sion, Ihy a God reigneth. This is interpreted by the " Apoftle PohI of the Gofpel-tirnes under tbt ! " New Teftament. I rather chufe to give my Underftanding of this glorious Truth, in the words of other Men, fuch worthy and renouned Men as thefc, j than in my own, thinking fome may more' in fa !'. fro cei h rtadi 1. readily incline to receive the Truth from them* than from fuch a poor Nothing-creature as I am •, yet, did not I verily believe as they did in this matter, I fhould not have cited a word from their Pens. Belldes fome of their Works lie in great Folio's, that very few may meet with; and what they fay, which they prove from God's Word, we ought carefully to re- ceive, though in fome things they differ from us: Therefore if any *Anfwer me, they muft alfo anfwer them in what I have cited out of their Writings, or I fhall conclude I have nc Anfwer at all. CHAP. XII. Proving *tis our Duty to fing the Prai- fes of God with united Voices 7 from the great Noife fuch are [aid to make when they fwg. THis appears by that in Exod. 32. 17, 18, And when Jfofhua heard the noife of the Feofle as they fronted, he faid to Mofes, There is War in the C amp^ verf. 17. And he faid, It is not the Voice of them that front far mafiery, neither is it the Voice of them that cry for be- ing overcome ; but the noife of them that fng 7 do 1 hear, verf. 18. Certainly one Man's Voice could not have made fuch a Noife, no- G 2 thing; 84 €|je^eacljtepaireti; or, thing can be more clear, but that they fung j with united Voices together. Obj, But here it is objc&ed, This was in praife of the Golden Calf, and fo no rule. Anfw. Tis no nutter to whom they fung, it was their Sin and horrid Wickednefs to give that Divine Worfhip and Praife to a molten I- mage, that belonged to God only ; but there is no queftion but f they fung now to thisfalfe God, as they had done, tap. 15. to the true God of Heave.n and -Earth, and therein lay part of their wicked and horrid Deed. The fecond Scripture is Pfal. 81.1,2. Sing aloud unto God y make a joyful Noife : which cannot be apply M to one Man's Singing, and divers others in the Book pf Tfalms before cited. The third place is that in Rev. 1 9. which is a Prophecy of that triumphant Singing that fhall be in the Church throughout the Earth, or in all Nations, at the downfal of Babylon. And after thefe things I heard a great voice of mnch People in Heaven, faying, AUelujah^ verf. 1 . And J heard as it were, the Voice of a great Multitnde, and as the Voice of many Wa- ters, and as the Voice of mighty Ihnndrings, faying-) Allelnjah ; for the Lord God Omnipo- tent reignethj Verf. e ^eacfj tepattcti ; or, merit, if one new PradHce may be admitted, others may. A? to the Minor, if any can fhew me in the Old or New Tcftament, that any one Man in the ordinary Worfhip of God was allowed thus to do, I muft confefs my Argument is loft > but if they cannot do that, 'tis unan- iwerablc. Arg. 2 . Iffinging of Vfalrns, Hymns, and Sfiri- \ tual Songs.be injoyned on^or required of the Chur- ches by the Holy Ghofi in the New Tefiament \ and that there is no other way, manner -, or mode yrefcribed, than what was u fed by the Saints Hnder the Old Tefiament, and by Chrifi and his Difciples in the New, vh. a fingihg ^fyether with a melodiou* Voice ; then that way the Saints fung under the Old Tefiament, and Chrifi with his Vifciples under the New, is to be our Rule and TraUice in Singing, and there is no other. But finging of Tfalms, Hymns, and Spiritual Songs is enjoyned on, or required by the Holy Ghoft of the Churches in the New Tefiament, and there is no other way, manner or mode frefcribed than what was ufed by the Saints under the Old Tefiament, and by Chrifi and his Affiles un- der the New. Ergo, To fing together with a melodious Voice, is to be our Rule and Vraftice in finging, and there is no other. No body will furely deny my Major \ if any can find another w T ay. manner or mode prefcribed, let him (hew it us. As to xht Mi- nor ^ that fmgtng of, Pfalms, (2?t. is injoyned, I know no body doth deny it. Arg. Singinifc&c.a £>Snnancc. 87 Arg. 3. // whatfoever was written* afore- time, or given forth in the Old Tefawent by the Spirit, efpecially which were moral Duties \ nay- and given forth afrefh iy the New, was, as to matter and manner, for our InfruBion and Learning ; and fnging of Pfalrns, and Hymns and Spiritual Songs, which is a moral Duty, was given forth aforetime ^ nay, and it is given forth •afreftj in the New -, then the matteY and manner of Singings at pr alii fed in the Old, and praciifed . in the New, wa6 for our Learning and ]?iftrucli~ on, that wejlwuld do the fame. But whatfeever was written aforetime, or given forth in the Old Tefament by the Spirit efpecially, which were moral Duties, nay, and given forth afrejh in the New, as to matter and manner, wo/, for our In- ftruttion and Learning ; and finding of Pfalrns, Hymns, and Spiritual Songs, which is a moral Duty, was given forth aforetime in the OldTe- ftament, andafrefij in the New. Ergo, Singing of Pfalrns, Hymns, and Spiritual Songs, as to matter and manner, as praciifed in the Old Te- flament and in the New, was for our Learning «nd Inftrufiion, that wejhould fo do, andprattife the fame. The Major cannot be denied, the Minor ??' proved irom that in Rom. 15.4, For what- foever was written aforetime, wa4 written for our learning, 2 Tim. 3- \6. and from what I have laid in this Treaufe, wherein 'tis evin- ced, that Singing, &c. is a moral Duty, and given forth both in the Old and New Tcfta- jnent. G 4 If 8 8 Clje ^eatf) tcpaitcn ; or, If any object and fay, that then we mud final 0- nothing but David's Pfalms, or the Songs con- h tained in the Old and NewTeftament. I an-|l & fwer, The Matter that'then was fung was God's U J' 1 Word, or Divine and Holy Songs, and To muft I f the Matter of our Songs be the pfaf ms of David^ or the Word of Chrift, i. e. fuch things that Jk are certainly Divine and Sacred, congruous with the Word of God or fpiritual Songs. If they objedt about the manner ufed under. I v> the Law with Mulical Inftruments. I anfwer, 1^* plead for no other manner than was pra&ifed iii the New Teftam^nt as well as in the Old h for under the Old we read of finging together with united Voices without Inftruments, and the fame in the New: So that unlefs Inftruments of Mulick ( as Organs, See. ) were ufed in the NewTeftament, they are unlawful to be brought into the Worftiip of God *, and in vain is it for any to objedt againft Singing, becaufe Mulical Inftruments were ufed under the 01< Teftament, fince the one is given forth inth Nexvjviz. finging Pfalms, without mention made of Inftruments of Mufick, and fo pra&ifed alfo. But to that Objetftion I purpofe to give a full Anfwer when I come to confider of Mr. Mar low's Book. Arg. 4. If Chrift and his Difciples never praElifed, nor injoyned on the Churches any Or dinance or Dnty^ but they left a fnfficient RhIc how fuch Ordinances or Duties jhould be per- formed , and yet Chrifi and his Difciples did fing^ and injoyned finging of Pfalms 7 &c. on the Churches ©mgftt&&:c. a ®Qfpet©$mattce* 8 9 Churches ; then they left a Efficient 'Rule how (inging of Pfalms, &c. jhould be performed. But Chrift and his Difciples did pratlife and injoin finging of P faints and Hymns^ &c. Ergo, Chrijl and his Difciples have left a fuffcient Rule to Jhew how finging of Pfalms and Hymns Jhould be performed* This Argument cannot be denied '•> therefore let our Brethren confickr where the fault lies, who do not fee the way how to iing, &c. 'Tis faid, Mofes was faithful in . all Gods Houfe^ at a Servant^ and was careful to do every thing according to the Paternfhewedhim in the Mount \ but Chrtft^as a Son js faithful over his own Hcufe. Now fince Singing was required of the Chur- ches by Chrift ( for what the Apoftles injoyned by the Spirit, Chrift injoyned) in the New Te- ftament, certainly he has left a fufficicnt Di- rection how it ought to be performed, other- wife it would reflect upon his Wifdom and Faithfulnefs. Strange ! is Singing pradtifed by Chrift and his Apoftles, and injoincd on the Churches, and is there no certain way to know what that Singing is, nor how it ftiould be performed ? I ftand in a maze to fee how con- 4ufed fome are in their Minds and Sentiments (bout it ! one faying 'tis only Heart- Joy •, others *tii no more than to praife or give Thanks to God in Prayer ^ faith another, 'tis to be perfor- med or done by one fingle Man alone in the Congregation, tho not one Example or Prece- dent in all the Scripture in God's ordinary Worfhip for any fuch Practice. O how hard is 90 Htyl&iztufy repaired ; or, is it to bring Men off from their own conceited Opinions, or to receive a Truth they either are prejudiced sgainft, or elfe not willing to have it to be received as an Ordinance of God ! CHAP. XIII. Shewing what the Matter u the Saints and, Churches qf Chrift jhould ftng in Gofyel-Times ; opening what Pfalms, Hymns , and Spiritual Songs are. ONE Objection that is brought againft Singing, is this, viz* We do not know what we fhould fing, and therefore do not fing in our Congregations* I muft confefs, if Sing- ing was pradiifed and injoined, and nothing vvasleft in God's Word to (hew us what it is we are to fing, it would be ftrange, and a fuf- ficient Plea againft the practice of it h but fuch a thing could not ftand confident with the Wif- dom of the Spirit. But, bleflfed be God 'tis not fo, as we by his Affittance (hall now further make appear : For we have, firft, our Patten^ which is Chrift's practice with his Difciples, in this Cafe as in others. 2dly, The Rule, which are thofe Precepts laid down in the New Tefta- ment ; Chrift and his Difciples fung an Hymn. And befure the Matter of it was Spiritual, it be- ing performed by thofe Sacred and Holy Per- foils > fans, 'and in the Sacred Worfhip of God, i. e. juft as they had celebrated the Holy Supper. But to fpeak to the Rule •, fee Ephef. 5.19. Be ye filled with the Spirit, fading to your felves in Pfalms, and Hymns, and Spiritual Songs, find- ing and making melody in your Hearts to the Lord. So, CoL 3. i<5. Let the Word of Chrift dwell in you richly, in all Wifdom, teaching and admonishing one another in Ffylms, and Hymns, and Spiritual Songs 1 fingmg with Grace in your Hearts to the Lord. Here you have fix Things obfervable, or the words contain fix parts. Firft, The Matter to be fung in the general, viz. the Word of Chrift \ Let the Word of Chrift dwell in yon richly in all Wifdom, teach- ing and admoniflnng one another in ffalrhs, &c. fnging with Grace in yonr Hearts. Like as the Word of Chrift ought to dwell in us richly, that we may meditate thereon, and be able to preach it, hear it, and underftand it, &c. fo to fing it. The Word of Chrift is therefore pofitively laid down to be the Mat- ter we muft and ought to fing in the general > for we are in joined, to have it dwell richly in us in this place, more efpecially to fing it, than on any other account. Secondly, The Singers, that is, the Churchy or Churches to whom he wrote, more particu- larly the Saints and faithful in Chrift at Ephefus, and at Colofs, and. in them to all other Sa[nts and Churches of Chrift to the end of the World, Thirdly, 92 Clje *B?eacf) repawn ; or, Thirdly, More particularly the Matter to be fung, viz.. Pfalrns, and Hymns , and Spiritual Songs. Fourthly, The Manner, or how it fliouldbe performed, i. e. with Melody, or Spiritual Joy in the Heart, or Grace. What he calls Melody in our Heart in one place, he calls Grace in the Heart in the other. The Tongue is the In- flrument, but it rnuft be tun'd with Grace, or the Mulick will not be fweet in ChrilVs Ears. " When wefing Pfalms^ u &c. let us take heed that we have the fame " thing in our Mind, that we warble forth it ap- pears we are not left without Directions by the Spirit about this Ordinance, ( let Men fay what they pleafe ) for as 'tis Chriti's Word we fhould and ought always to preach, and hear, fo 'tis his Word we (hould and ought to fing : And as we are not tied up by the Lord in Preach- 94 ^ftf 05?eact> repaitec ; or, Preaching, to do no more than barely read the Scripture, or quote one Scripture after ano* ther, ( which would be rather Reading than Preaching ) but may ufe other Words to edify the Church, provided they agree with, or arc congruous to the Word of Chrift, or the Sa- cred Scripture, (and yet we call that the Word of God which is preached^ and fo indeed it is) 5 (o when that which we fing is taken out of God's Word, or is Scripture, abfolutely con- gruous, truly and exadly agreeing thereunto, it may as truly be called the Word of Chrift* as our Sermons are, and may be fo called. Obj. Bnt yon add words to your Hymns that are not in the Text yon refer to. So we do in Preaching \ but if thofe words agree with the Text, 'tis (till the fame Word, and may be opened thereby the better to the underftandings of the People. Befidcs, let it be confidered, that we have not the Holy Scrip- tures in thofe words in which they w r ere writ- ten by the Pen-Men of the Scripture, for they wrote the Old Teflament in Hebrew words, and the New-Teftament in Greek, words. Ak fo the Tranflators differ much in words in giving the true fenfe of the Original, fo that this Obje&ion is a mere contentious Cavil. Moreover, there are in our Bibles ( all Learned Men know) a multitude of Suppliments, or words added, to make good the . fenfe, the Originals being too fhort to exprefs it hi our Language. Now you may as well, nay, if not with more colour of reafoafay, part of the the Scripture is Human, and not Divine, as to call our Sacred Hymns fo : And fo you may by the fame Argument call our Sermons like- wife. 'Tis evident, as Mr. Barton obfervcs (in his Epiftle to his Book of Hymns) " That J*- u ftin Martyr, Tertullian^ and many othfrrs " have figni tied the Primitive Church ufed, " not only David's Pfalrns, but other Porti- cc ons of Scripture to put in Songs forediti- " cation. Hymns may (as he faith) be plain- " er than Pfalms, and more fuiuble to Go- cc fpel-occafions, fuch in which Chriftians may " truly fay they do teach and admonifh one cc another in > fuch (faith he) as inculcate our u Duties, and reprove our Vices, out of molt u piercing Paffages of Holy-Scripture, and u fuch as may anfwer or fuit with all Ser- C4 monS, and accommodate all Occurrences, u and are no Innovations, but redu&ion to " primitive Life and Order. fc Remarkable is that paffage in Eisfebins con- cerning the Chriftians practice in finging of Hymns to Chrift as to God. Vlinint Secun- dns y ta dear the Chriftians to Trajan, adds this* viz. Only that they held early Affembltes in Sing- ing of Hymns to Chrift \ as unto God, Eufeb, fir. 3. cap. 33. Doubtlefs they were compiled by fome among them out of the New-Tefta- ment, as the Spirit of God might enable them, in the fame manner as they did, and we do compile our Sermons : and I fee no other obje- ction lies here againft our Hymns, than lies, or may be made agatnft our Dodhine. Thus 96 €&e VSieatfi repaired ; or, Thus as to the general Dire&ion the Holy Ghoft has given about what we ftiould ting, viz.. the Word of Chrift. But then. Secondly, we have particular Di- rections as to the Matter we ought to fing ex- prfiffedin the Texts, viz. Pfalms, and Hymns, and Spirit nal Songs. I know fome do con- clude, that all thefe three allude to the 'Book of Pfalms, becaufe thefe three are the Titles, they fay, of Davids Pfalms. Though that were granted, that fome of David's Pfalms are called Hymns and Songs, yet I fee no reafon that all other fpiritual Hymns and Songs fhould be excluded. i. Becaufe we often find in the New-Tefta- ment the Pfalms of David, or Book of Pfalms mentioned, as comprehending all thofe Hymns and Songs contained therein, without calling them the Pfalms, Hymns, and Spiritual Songs of David, fee LttLio. 42. & 24.44. jiH.1.20. Moreover this teems to exclude other Scripture- Songs, that they themfelves own may be fung, as Mofes's, Deborah's, IfaiahPs, Habakk$J>* Simeons, ZachariaWs, Marys, &c. However, by Pfalms we are affured is in- tended the Book of Pfalms, or thofe called the Pfalmes of David, becaufe we read not in all the Scripture of any called Pfalms but them only \ fo that the Form of thefe are con- tained in God's Word > I hope thefe will not be called Humane, The Holy Ghoft hath enjoined the Singing of ^Pfalms particularly, and many of the Pfalms of David, are, 'tis evident, ©tttffftt&#c. a ®ofpeI finance. 97 evident, pure Gofpel, L e. Prophecies and Pro- mises that relate or refer wholly unto Go{- pel-times •, and divers excellent Pfalms there I are, that be filled full of the High Praifes of ' God for Chrift, and the Bleflings and Privi- ledges Chriftians receive by him ; tho I do not judg all the Pfalms of David are fo futable to our days, nor can be fo properly fung as feme others, to the Edification of the Church. But, I do not find any Man giving any convincing Argument, that no Hymns that are made out of God's Word, or putting other Scripture-Songs, as the Canticles^ &c. into Verfe, or proper Mea- fure to be fung, are excluded in thofe words a Pfalms^ and Hymns and Spiritual Songs. I am of the fame Mind with thofe Learned Men that Mr. Wilfon iii his Dictionary, and others fpeak of, that Pfalms, Hymns and Spiritual Songs comprehend all kinds of Spiritual Songs, where- by the Faithful fing to the Gloitf of God, and the Edification of the Church, provided they are taken out of the Word of Chrift. More- over, I have met with a Piece written by a very Learned Man, who after he hath given the Senfe of fome Men about the Titles bf the Pfalms, and various Acceptation of the words, Pfalms^ Hymns and foritual Songs, fpeaks thus, u Yet I am perfwaded, for feveral reafon?, fince this is fo clear an Ordinance in God's Word, that the Baptized Churches, who lie (hort of the Pra&ice of tinging Pfalms, &c. will never thrive to fuch a degree as our Souls long to fee them, to the Honour of the Holy God, and Credit of our facred Profeflion, and Joy and Comfort of thofe who are truly fpf- ritual among us ; for tho many things, as the Caufes of our fad witherings, have been in- quired into ^ yet I fear this, and the negledt of the Miniftry,are the two chief, which are both holy Ordinances of Jefus Chrift '<> and yet our People, (that is, fome of them) do not love to hear of either of them. H 2 , CHAR ico vl^z T^eactj repaired ; or, chap. xiv. ; Shewing who ought to fmg Pfabns, Hymns y and fpiritual Songs \ whether it ought to be done in the fublick Con- gregation, and in a wixt Aftembly or no. ^TP IS ftrange that any fliould doubt, whether 1 it be the Duty of the Church to fing ( as well as private Families or Perfons ) fince our blefled Saviour, with his eleven Difciples, upon the clofing of the holy Supper, fung to- gether an Hymn in that folemn Affcmbly ; if we may not, ought not to follow them in the Pra&ice of Singing an Hymn from thence, what ground is there to break Bread in our pub- lick Affemblies from that Example ? This is the Inftitution of that Ordinance ; and, as he too\^ Bread and blejfed it , andtook^the Cup after the fame mannet, &c. fo 'tis faid when they had done they fung an Hymn, and went out, &c. 'Tis obfervable 'tis not faid, Do this in your publick Affemblies: and therefore fome may fay, we will break Bread, or celebrate that Or- dinance in our own private Families in an up- per Chamber, as Chrift and his Difciplies did, and fing an Hymn when we have done, and fo exclude publick Affemblies for that part of God^s (God's Worftiip. But to proceed h we read, as I have again and again (hewed you, that the Apo- ftlc in joins Singing on the Churches, Ephef.5. 1 9. Col. 3. 16. Objed. Bm he doth not bid the whole Church to fwg, dec. Anfw. The Apofile injoins the Lord VSupper on the Church of the Corinthians, 1 Cor. ir. 23, 24. But fome may fay, he doth not bid every one of them to break Bread", how doth it follow every Member ought fo to do ? there would be no end of fuch Objections. But by this Rule, any Precept injoined on the Churches may be reftrained to a few Perforis only, and fo it would open a Door to Men to excufe them- felves from being concerned in other parts of Goipel-Duties and Worftiip : therefore where a Duty is injoyncd by the holy Spirit on the Churches, without tilt leaft hint or intimation that it concerns only fome of them, nay, and an Ordinance in which there is the fame parity of Reafon, why one fhould be found in it as well as another, that Duty concerns the whole Church, or every Member : but it is fo in the cafe of Ring- ing of Pfalms, Hymns, and fpiritual Songs : pray what ground has one Man to Gog from hence more than another ? Are not all equally concerned to praife God ? nay, and having received equal Mercies, Ble ilings and Priviledges, to ling his Piaifes, finec 'tis re- quired of all, without the leaft exemption of any one ? H 3 Object. 1 02 C&eWacij repaired; or, Obje&. But what ground is there to fwg thus in the Church before or after Sermon f Anfw* i. As much furely as there is to pray before or after Sermon \ nay, 'tis evident, if we do not take our Rule to pray before and after Sermon from thofe general Precefts that injoyn Prayer, then I do declare I know no Rule at all for it in all the New Teftament, for we have neither Precept nor Example in the cafe, but where we read of Duties that con- cern only fome Perfons, and not the whole Church, the Holy Ghoft mentions the Perfons, i. Either by their Relations they fiand in one to another i> Or, 2. Elfe by their Condition in the World. Or, 3. By their Office or Place they ftand in. As there are particular Duties that concern Parents, Children, Maitars, Servant?, Minifters, Members : Alfo Kings, Subjedts, rich Men, poor Men, Men in Adverfity, or Men in Pro- sperity, all forts and conditions of Men. But here this Duty comes under no fuch par- ticular Gontideration ; but as 'tis the Duty of all to hear God's Word, and to pray with united Hearts, fo *to ling together with united Voices, there being no other manner or way prefcribed, as I have fhewed, for the difcharge of that Duty or Ordinance of God. But I would fain be rcfolved by my Bre- thren, or any other, what Ordinance of God or Duty it is that appertains to his Worfhip which ought • Rinsing >&c. a (Scfpel^titnaitce* 1 o 3 ought to be performed in private, that may not be performed in publick. Take what famous Mr. Cotton of New-Eng- land fpeaks as to the Anfwer of this Obje&ion, 'tis thus ftated by him, viz.. Objedh Scarce any Example can be given of any intire Congregation that fang together mentioned in the Scripture. J4nfw. 4t Tho no Example could be given cc for it, yet it is a fufticient Warrant for the cc Duty if there be a Precept ; and, faith he, " the Precept is plain, Col. 3. 1 6. where the c< whole Church of Colofs is exhorted to have " the Word of Chrift dwell in them richly, u and to admonifh one another in Pfalms, &c. " to fing with Grace or holy Melody to the u Lord. IfGod,faithhe,hadreferved this Duty u to fome feledt Chorifiers^ he would have given u fome Dire&ibns in the New Teflament for u their Qualification and Eledticn •, but fince u he fpeaketh nothing of any fuch, &c> he u commandeth this Duty to the whole Church. idly, The Pradice of God's Ifrael of old, (i.e. Mofes and the Children of Ifrael} is a further Solution to this Objection ; for there is an Example of finging together ^ and befides, that there was a mixt Multitude with them too is evident, who, no doubt, lung with them, having received the like Mercies they did. See Exod. 12.38. In the Manufcript I have by me before cited (which feems to«be wrote by a Man of Parts and good Ability ) who, fpeakirfg to this Ob- H 4 jedtion. 104 C&e ^eacfj tepafreU ; or, • jedlion, fays much to the fame purpofe > Firft, " That we have a Precept which is more than u a Precedent. Secondly, That we havePre- cc cedents for it in the Old Teftament. And fay I, it being no ceremonial Rite, but a moral and perpetual Duty, that in the Old Teftament is as much a .Rule for us herein, as their religious reading the Scriptures, and keeping of Days of Prayer and Failing, and Days of Thankfgivirtg : if this be not fo, in vain are. our People preifed and ftirred up to thofe Duties by the Authority of thofe Texts in the Old Teftament, as I faid in Chap. 4. pag. 47. Befides, we rind 'tis prcphefied of, that in Gospel-days, as has been fhewed, Sions Watch- men, and defolate Souls, 01 wafte places, (hould lift up their Voice, and with their Voice toge- ther (hall fing, /fa. 52. 7, 8. And certainly that in Rev. 19. 1,2, 3, 4. thofe Hallelujahs that (hall be fung in the Gofpel-Churches at the downfal of Babylon, will be doubtlefs with Voices, fincc 'tis faid to be the Voice of much People, as the Voice of many Water /, and as the Voice of mighty Thnnderings. u Chrift (faith Mr. Cotton) and his Difciples tc when they received the Lord's-Supper, which ct was a Church-Ad, they were an intire Con- cc gregation, and they after Supper, fung an cc Hymn. To fay that one fung it, faith he, cc and the others joined in Spirit, faying, Amen, 4C hath no foot-hold in the Text, it might as " well be faid, they all took the Bread, they cc all blelTed it, and gave it, in that one did " it, — vr- 5 iC it, and all the reft joyned in Spirit and cc confentcd in that, and in the blefling of it. But 'tis faid [they] fung the Hynm, not he a- Jone, yet [h%] is faid to give Thanks, or to blete the Bread, &c. " It is no ftrain of Wit, faith he, but a whereas the cc four living Creatures are four forts of Officers, yet it is as an" addition of Order, and cC a regulation of a natural Duty : And as Ci there is no Man but is bound to pray for -*.. " Mercies, 108 €$ T6|eac& repatreU ; or, cc Mercies, fo none are exempted from praifing r t cc God for Mercies, though they fing in a lower ct Tune than Saints. Thus David calls in all cc Creatures to blefs and praife God, as a na- u tural Duty, according to their feveral Capa- " cities. Pfal. i$6. Pfal. 117. Pfal. 107. cc Pfal. 20. 21, 22. Praife, is the natural Du- cc ty of all, the proper Duty of Saints, and the u perfedt Duty of Angels and glorified Souls. u ObjedL Ton will fay^ They cannot perform cc it aright. " Sol. 1. Their want of Ability doth not u difcharge them from fuch a Duty engraven u on their Confciences, from the natural re- cc fpedts they have to God as a Creator , to u perform which, God gave them full power. cc Let every Man do his Dutyconicientioufly, cc he may afterwards come to do it fpiritually > u though I Ihould lofe the fenfe of a Duty in u my Confcience, yet the Duty lies on my cc Confcience from God's Authority, and my " Relation to him. " By the fame Rule, every one fhould ab- u ftain from performance cf a Duty for want iC of prefent Ability, whereas the Duty muft " be done, and llrength expedited from Hea- cc ven, and waited for according to the divine u manner of Difpenfation. " 2. It's not unlawful to join in any A& ct with others, or to countenance them in it, u which is really their Duty as well as our cc own : I cannot fin in joining with any oiie * cc in that Ad, to perform which is the Duty " of ft I 0mgtitifr8rc. a ®orpei«?umance. 109 l ;c of another, as mine, though he may want I iC the prefent Ability. " For Duties mud be meafured according ;c to the Rule, not the Ability ©f the Performer. ;c Now, it's no Duty for any Man to receive tc the Lord's Supper, or be a Member of a u Church in order to Communion, without he u find himfelf in fome meafure fitted by Grace > thefe Sealing Ordinances of the Gofpel, fup- pofe and require fome other Qualification, and are peculiar to vifible Saints i> but where; u there is a natural Character, or an Ordinance " as to the Subftance of it, at leaft equally con- " cerntng all, there is no Sin to join in the ad- u miniftration of it : And if we cenfider of it cc warily, unregenerate Men arc great fliarers u in the Mercies of the Churches, befides their cc own particular Duty, that they may well join " with them in fetting forth God's Praifes. cc But more clofely and particularly. " 1 . When the Church and Saints of God cc are gathered together to worfhip him in cc Singing, it is no more unlawful to fing with for how (hall (he increafe or have Children born in her ? Is not Hearing the Word of God preached, and Publick Prayer, as Sacred Ordinances of Gofpel-Wor(hip, as Singing ? Why then may they be admitted to I join with the Church in thofe Ordinances*^ ( which they are no better able to perform ac-^ ceptably to God, than in Singing) and be denied to (ing? By this. Rule others muft not be admitted to join with the Church in one part ©f Gofpcl-Worihip, you muft not fuflfet them to join with us in any, but even (hut the Doors upon them, and worfliip God alone. And Ihould we deny them to do this, it might alfo lay a Stumbling-block in their way, and give them a juft offence againft the Lord's People. See more in Chap. 9. where we havi fpoken further to this Obje&ion. cha; ^tnginn:, ^c, a eul^L^ldltiaflCl 1 . 1 1 CHAP. XV. Wherein Mr. Marlow'j Book, and many other Objections raifed againfi finging of Pfalms , Hymns, and Spiritual Songs, are fully and plainly an- fwered. T Hough all that are impartial-, who (hall read Mr. Marlon's Book againft Singing, and confider what 1 have already faid in this Trea- tife, will fay, He is anfwered : Yet I (hall now give a particular Reply to all that is any ways material contained in it, which I have not de- tected and anfwered before. That which he infinuates, pag. 3,4. about the Weaknefs and Imbecility of fome Chrifti- ans about their reception of this Ordinance as a dangeious thing, needs no Reply ; he would fain make his Reader think, to receive finging ■of Pfalms, &c. as an Ordinance, is no lefs than a falling away from the Truth. u So clearly " (faith he) tnanifefted by the Holy Scripture, 4C and witnejfed to by the Sufferings of the purefi cc Churches in our Age^ who have bom a lively u Tefiimony, not only againfi the humane pre- u fcribed and precompofed Forms of Prayer^ u but againfi finging David'/ Pfalms, and other u Hymns or Songs precompofed by Man. j4nfw« ii2 %%i 'Bieacf) repafrcn ; or, Anfvo. 3 Tis not a falling away from Truth, to reftore a loft or negledted Ordinance of the Gofpel, (as you I perceive dare not deny, but this of Singing is) \ The main difference is a- bout the Manner, or what Singing is. We fay it is going forward in the glorious Work of Re- formation. What though forne Baptized Chur- ches (who I do believe have attained to greater Purity in Come things, than fome others) have born fuch a Witnefs againft Singing of David's Pfalms ; is it therefore no Ordinance of Chrift ? muft they needs know every Truth of Chrift ? Is there any Church that is yet arrived to fuch a perfe&ion of Knowledg, that they need not the difcovery of any Truth but what they have received? I am afraid fome of thofe Churches are yet fhort of the Knowledg and Practice of another Ordinance as well as this, and fpeak againft it as againft this, though it is one of *the firft Principles of the Dodtrine of Chrift, Heb. 6.1,2. Are they againft the Sing- ing of David's Pfalms and Hymns, do ye fay ? God forbid ! fince the Holy Ghoft hath enjoyn- ed the Churches to fing them, fag. 3, 4. But to pafs over this, you come to confider that Text, Ephefc.i^ Speaking to your [elves in Pfalms, &c. Objedh " From thefe Words, nor the u Context relating to them, is there any War- u for a vocal Speaking ^ but othertvife it muft be u anderftood, a fpeakjng to your own Heart. Thefe are your words, Anfw. Stoff fn&&c a ®ofpeI ©^maitce* 1 1 ? ^yip. 3 Tis well you do not affirm this, Teaching is then a Preaching, from Pfalms^ dec. in ordinary Gofpel-Adminiftration ; for fome there have been, and may be are now, that aflert that, ( and I think we (hall hnd you there too by and by ) however, let the Speaking be what it will that is here meant, it is evident 'tis fuch a fpeaking that is ufed in Singing h for fo the following words explain it f which you are not willing (it may be) to cite > Singings and making of Melody in your Hearts to the Lord. You then mention Col. 3. 16 . cc Iconfefs (fay you) tbatVo- lnEphef.$.i 9 . " cal Singing is here to be under- * c J™ ™ c v °- " flood, otherwife it could not here^^tey" cc be Teaching and Admoniflring ' c j s a vocal cc to others in Word or Deeds Singing. u but yet here is nothing : to u prove Vocal Singing together^ for teaching cc and Admonijhing one another in Pfalms, &c. u is meant of the Minifying Brethren, xvhofe u IVork^it was to teach and admonifj the 0- cc ther Members, according to the Gifts they cc had received •, and none can prove any more u by thefe words \yne another^ than nhat muft " be under jiood from Heb. 3. 13. But exhort cc one another daily, whilit it is called to day : u And therefore as the word Exhortation is riot cc ufed in the Church, but in an orderly minifte- cc rial way, by one at once, &c. muft be ufed cc *lfo according to Gofvel-Riile ; 1 Cor. 14. u 26. How is it Brethren ? when you come u together, every one of you hath a Pialm, i "hath n4 Cfje^eacfircpatteii; or, " hath a Do&rine, &c. be underftood of a 4C Focal Singing all together ; for I think, none cc will fay j that thofe words, Every one oi u you hath, &c. were Jpoken of all having u thofe Spiritual Gifts, which cant be thought u of every Minifter in that Church, Verf. 28. u much lefs of all the Members, &c. So it ci cannot be fuppofed, that all the Miniftring and this is a glorious Leflbn to know their Union together, as a Body equally con- c cerned in the Joy or Sorrow of one ano- u ther, equally interefted iri the Praifes of " God. There is no Duty pra&ifed in all the Gofpel, that doth fully exprefs the Commu- cc nion of Saints, and reprefent Heaven, as the cc Saints finging together. The Lord's Sup- u per doth reprefent the Communion of Saints u very lively, but not fo as mutual finging, V when all at once, not by confent only, but " exprefly fpeak the fame thing the fame mo- u ment. In the Lord's Supper, tho afterwards cc they were all one Bread, yet they all do not cc receive it at the fame inftant of time, but " may take fucceffively the Elements *, . but in cc finging they all joyn perfectly at once, to cc found forth the Praifes of God, as if they c had but one Heart and one Voice too. This I 4 " iS i2o c&e OBjeaclj tepaiten ; or, is the perfect Emblem of Heaven, no jar- ring, all with one Voice and Heart, crying Hallelujah, Hallelujah. cc 3. They teach one another this Leffon alfo r viz. with what Alacrity and Chear- fulnefs they fhould perform all their Duties together, and how with fweetnefs of Love and Joy they ought to walk together. cc 4. They teach one another how to carry themfelves in all Conditions with a joyful and praifing frame of Spirit, &c. and it {hews a cc Soul is not in a right temper when he can- cc not fing over his Condition. To which I might add, nor are they in that fweet Concord and Union with the Church, or hearty Affe&ion that cannot joyn in one Heart and Voice with them. cc 5. They teach one another by tinging, and u admonifhing one another (this way) to u avoid any thing that may hinder their Joys 1C in Communion, and break their Harmony u in fpiritual Adions =, all which, and many u more are great Leflbns, and are taught na- u turally by Saints mutual finging together, fag. 211,2 12. Objed. If any foould objett, How can Vn~ believers joyn with the Saints in (inging^ if this befo? Anfxo. This hath been anfwered already : there are the like Leflbns, tho not to that degree and clearnefs, taught in uniting Hearts together in publick Prayer and Praifes, in Prayer and in mutually joyning together equally in hearing God's Stnffte&c.a^ofpel^SDjUiitanre. 121 God's Word: Nay, and all muft grant, that the chiefeft and nearcft Communion is that of the Heart and Spirit: If therefore you may, and do admit fuch you fpeak of, to that Commu- nion and Liberty with you, how dare you, or can you deny them this ? True, the Voice (hews that Union that is in the Heart, or {ets it forth -, but the chief Fellowship and Unity is in the Spi- rit, as in the laft Chapter I have (hewed. Now I (hall come to confider the Method or Form of your Book, or Heads you infift upon, which are laid down in fix Particulars. I. Of the Effence of Singing, (as you call it.) lis Of David'* Vfalms. III. Of prefcribed or precompofed Songs. IV. Of Womens Singing. V. Of the Order of Singing. VI. Of Scriptural^ and other Obje&ions. I. Of the Effence of Singing. Thus you begin, viz. cc Though intelligible Singing for teaching and admonijhing others cannot be without the ufe of the Organical In* flruments of the Voice, yet the Effence or Be- ing of Singing confifis in an inward fpiritual Exercife of the Soul or Mind of Man. And this muji be granted: for we all do own that true Prayer may be made in our Hearts to God without the ufe of our Voice. And then come and tell your Reader the Effence i22 Clje 15?eacfj rcpaiten ; or, Effence of Sin is in the Heart, and the Effence of other things Good and Evil, and take up four Pages in this kind of nonfcnfical way of fpeaking, confounding the proper A&s of God's Worfhip, nay, delfroy them utterly, by Starting au uncouth term, as here apply'd, of Effence > nay, and I perceive this mighty Man of Straw you have made and fet up, you hug at a ftrange manner > 'tis, as it were, the Bafis pn which all the ftrefs of the whole Super- ftruiture of your new-found Contrivance to evade God's bleffed Ordinance of Singing is laid > fo that if this be razed, you mull find another Singing in the New Teftament befides this Effence of Singing, which you fay is in the Heart ^ and I perceive 'tis only that inward joy of the Spirit that you mean by the Ef- fence of Singing, and that to be all the Singing you would have the Saints to ufe in Goi'pel-days. And befure if you have miffed the mark here, your Book has nothing in it of inftrudtion. A Man cannot be fo vain as to at- tempt to overthrow an A£t of Divine Wo*- fhip, as it hath been received and pra&ifed for many Ages amongrt all the Godly generally ^ but he muft fet up fomething in the room of', it which he mult call by that name, iince God's 4 Word bears poiitive witnefs to fuch a Church* v Ordinance, A Gofpel-Singing there is, as well as a Gofpel-praying, preaching, &c. But ra- ther than it (hall be that which indeed it is, as owned by the Law, and the Prophets, Chrifi and his Apoftles, and mod wife, learned, and truly truly Godly Christians, it (hall be fomething elfc contrived in the darknefs of your Mind. Thus the Quakers have cait off the Holy Ordinances of Baptifm, and the Lord's Sup- per, and have gotten fpiritual Ones (in the blind Imaginations of their Hearts) in their room i as you would have a Heart Singing of Pfalms without the Voice, fo they have got a Heart-baptifm without Water, and a Heart* breaking of Bread without Bread or Wine. The Papifts, or Church of Rome, alfo have, by the fubtilty of Satan, and pride of their own Spirits, changed and corrupted thefe and other Ordinances of the Gofpel another way, viz.. they have (et up fomething in their ftead, which they call by their Names :, for, firft, they have that they call Baptifm, but it is not Christ Baptifm, but Rantifm^ with many Ceremonies added to it. They have that they call the Lord's Supper, but 'tis not ChriJFs Ordinance, but another thing, &c. Alfo let me tell you, in the fear of God, you have adventured to ra2C or take away Chrift's Ordinance of Singing, and have invented fomething to put in its room, which you call a Gofpel- iinging : And I am afraid you little think cf the bitter Confequents of this Attempt of yours, and how you feem hereby to ridicule (though not wittily, I have better thoughts of you) the whole of Go- fpel- Ordinances, by turning them into a thing you call Effence, a Heart-fervice only without the Bodily Organs, and rendering your felf to be but little better in your fo doing, than a mere i24 Cfje 03?eacf) repaired ; or, mere Enthufiaft \ and whilft you plead for Spi- ritual Worfhip, and cry down all Forms, you fern to overthrow all external Adis of Reli- gion, by intimating, that becaufc the Heart can perform one Duty at feme Sealons acceptably to God, viz. Prayer without the bodily Organs •, why may not the Spirit or Heart perform Sing- ing too ? fay you. And why not, fay I, Preach- ing the Word, Baptifm, and Breaking of Bread al(b ? The Quakers have not only got a Spiri- tual or Heart-Baprifm, and a Spiritual or Heart- Breaking of Bread, but an affembling together for Heart-Preaching alfo : And what you lay a- bout the ElTence of thefe Duties being in the Heart, ( and how 'tis the Heart or Spirit only in Duty and Ordinances that God looks at) and from hence feek to make void Singing with the Voice, it doth (as all Men may fee ) ftrike through the Loins of all External Ads of Di- vine Worfhip, as before (hewed : For as I told you in the tirtt Chapter^ the EfTence of Preach- ing, and every other External Duty, may as well be faid to lie in the Spirit as this of Sing- ing Pfalms and Hymns, &c. Befides, fince God is fo much pleafed, as you intimate, with the bare Internal Worfhip of the Heart, without the bodily Organs, and with Prayer particu- larly, why do you not excufe the Tongue from that Service likewife, and fa$ that External Exprcflions in Prayer, or praiiing God with the Tongue, is a low formal thing, and to be reje&ed ? But I can't but fmile at one of your firft Ex- preilions h ©mgm&src. a ©oipewqinance. 125 preffions '•> You fay very right, ours is an intel- ligible fort of Singing. But that which you plead for is fuch, that no Body can tell what to make of > befure 'tis no Singing at all, as in the firlt Chapter I have proved •> I mean,that which you call the Eflence or Being of Singing in the Heart, or inward Joy. Brother, I have fhewed you, that Singing and Preaching, &c. are Or- dinances of a different Nature to that of Prayer i Prayer may be performed in the Heart without the Tongue ; but there is no proper Singing or Preaching without the Organs of the Tongue, and therefore all your whole Fabrick is over- turned with one blaft : for this Error of yours, is like that of the firft Concodiion } If you have got no other proper finging of Pfalms^ than what we plead for and prad:ife, nor no other can be found warranted in God's Word, Then ours muft be the true and right Ordinance, and manner of performance of it, likewife. Let Men but deftroy the practice of an Ordi- nance, as 'tis by fo many pradrifed, and has been from the beginning, and as w ? e conceive and believe in a right manner, unlefs they have another Form to prefent to our light, that we may have time to compare them with God's Word, to fee which may be neareft the Rule in our Judgments, they do nothing but per- plex the World as well as us. You have pre- fented us with one, I mutt confefs, which enly has that Name given to it by your felf, but it is not the thing, k f. it is no proper Singing at all. You 1 26 €&e Opjeactj tcpaiten ; or, You talk of the Effence of Sin in the Heart, as well as the Effence of Duties being in the Heart or Spirit. What do you mean ? can Sin be no where but in the Heart, becaufe it is there ? or can a thing be where its Being or Ef- fence is not ? There may be much Evil in the Eyes \ we read of Eyes full of Adultery. Nay, and I muft tell you, that the Effence or Being of Sin is in the Tongue likewife. Pray fee what the Apofile James faith, In the Tongue is a Fire, a World of Iniquity : fo is the Tongue amongft our Members^ that it defileth the whole Body> and fetteth on fire the whole courfe of Nature^ and is fet on Eire of Hell, Jam. 3. 6, Certainly the Effence of Sin is in the Tongue,as well as in the Heart, or you are out in your term \ and the Effence of Singing, feme will tell you, is wholly in the Tongue. And now. ilnce the Tongue doth thus difhonour God, (by* the way) let me tell you, there is great reafon it (hould not be idle, but be imployed to praifc and fing to the Honour of God. If by Effence of Sin, you mean the Rife, Spring, or Fountain of Sin, I fay you fpeak Truth, and good fenfe too * for it is out of the Heart that proceeds Fornication, &c. Yet fom^e Sins may be faid, to have their proper Effence or Being in the Life, as well as in the Heart,, and may rife from a Temptation from without alfo. We will grant you likewife that the Heart is the Fountain or Spring of moft A&ions, all our Duties muft fpring or flow feom thence \ i.e. the Heart ®inora> &c. a wpewpnance* 1 27 Heart by God's Spirit,muft ftir us up to do them : But docs it follow from hence, that many of thofe Duties can be performed by the Heart or Spirit without the Tongue I Sure you will {ay, No Man can preach, though the Matter be in his Mind or Head, &c. No more^ fay I, can they in a proper fenfe be faid to fing Pfalms, &c. Only one word more, and I have done with this. In p ag. 9. you fpeak of the Fields rejoicing and linging. We have (hewed you, that there is an improper or meta- phorical Singing mentioned in the Scripture, and fo that Scripture and fbme other places are to be taken, and know that your finging is no more a proper Singing, than Abel's Blood, which is faid to fpeak, was a proper Speaking, as I faid in the firft Chapter before. II. Of David 'j Pfalms. I. You fay, There was no lnftitation of Sing- ing before Davids Time . Jlnfxv. We have proved Singing the Praifes of God is a part -of natural Religion, and fo a moral Duty in its own Nature, as Prayer is \ and that the Heathen fang the Praifes of God for his goodnefs in Creation, that have no written Word : And what is this then to the purpofe, if we fhould grant that Singing was not brought under an Inflitution till David's Time ? As touching what you fay about the Ifra- elius in the Wildcrnefs, how in trouble they did not :8 €Ije T5?eac6 repaired ; or, not fing, 'tis more than you know, for I think you will find they \vere not far from the Wil- dernefs when Mefes and the Congregation fang, Exod. 1 5. However our Lord Jefus and his Difciples fang when it was a fad Wildernefs- time with them, it was juft the Night before our BlefTed Saviour was betrayed. And Pad and Silas fung in the Wildernefs of a Prifon i and though the Saints are always forrowful, yet they are required ever-more to rejoice. All outward Comforts of this World, are not the thoufand part fuch caufe of Joy and Singing, pis our fpiritual Deliverance and Salvation by Chrift is. Do you think that outward Blef- lings here will better tend to tune our Spirits and Tongues to fing the Praifes of God, than the Love of God in Jefus Chrift, Pardon of Sin, Juftirtcation, Union, Communion, Adop- tion ? &c. No, no, here is the Spring of Joy, and caufe of true fpiritual Singing, and none can learn David's pfalms, nor any other Scrip- ture-Hymns or Songs thus to fing them, but the 1 44000 •, none but fuch who have that new Name^ that new Nature, can learn this Song as thus to ling it, Rev. 14. 3. And let me tell you, this Singing of the hundred and forty four thoufand fpoken o£ was under the Reign of Antichrift, for the feven Angels with their {even Vials came out of the Temple after- wards, who deftroy Babylon. Take what our late Annotators fpeak on the place. u The New Song here fpoken of, u is probably the fame with that we met with " before, %iWiw&c.s&tf$zWMmce< 129 44 before, chap.5.1 1. fang by the Voice of many 44 Angels round about the Throne, and the " Beafts, and the Elders i> called a new Song, 44 either for the excellency of it, or becaufc 44 fung unto God after Chrift was manifefted 44 ihtheFlefh. The defign of it was, to declare 44 the worthinefs of Chrift, to receive Power y 44 and Riches, and Wifdom, and Strength, and 44 Honour, and Bleffvag. A new Song, iigni- 44 ties a Song which praifes God for new bene- 44 fits received from him. During the Reign of 44 Antichrift, none could learn this Song, to 44 give Power, Riches, Wifdom, Strength, Ho- 44 nour, Glory, and Bleiling, but a fmall num- 4C ber redeemed through the Blood of Chrift. Annot. on Rev. 14. 3.* Secondly, You fay, Ihe fing- * This (hem 0- ing of David's Pfalms, were fj n ? pi f u £ j Hit able to all the red of the Le- fu °^ S b ff iS ^ m vitical Ceremonies, and Temple- v id*s Pfalms in Worfhip, pag. 12, 13. Gofpel-days-,this Anfw. There is no doubt but »" no ™ °f the Singing of David's Pfalms tho ^ with Instruments of Mufick, was fuited to the order of the Levites and to the Temple- wor- fhip. What then, mull not we ling Pfalms in the Gofpel-days, with Grace in our Hearts to the Lord ? We know no Pfalms, but David?s Pfalms, or thofe called the Book^ of Pfalms «, and the holy Ghoft doth injoin the Gofpel- Churches to fing Pfalms, as well as Hymns, and fpiritual Songs. Will you take upon you to countermand God's holy Precept ? Will you fay K we ijo Cfje^cacStepatteli; or, we rnuft not fing Pfalms, when the Churches are exhorted (o to do ? Pray, when you write again, tell us what Pfalms they are the Holy Ghoft there fpeaks of, if not them, or fome of them called the Pfalms of David. True, all Types ^ Shadows, and Ceremonies-, are removed and done away > but Singing the Praife of God was no Ceremony, but a Moral Duty, and performed by the Children o£ Ifra- elj before the Law of Shadows and Ceremonies was given forth, Exod. 1 5. i 5 2. You may as well fay Prayer was a Ceremony, becaufe there were divers ceremonial Rites ufed in the perfor- mance of it, particularly that of Incenfe. 2. Did not Chrift fing an Hymn after the Supper ? Would he have t Icft that as a Pattern to us, and annexed it to fuch a pure Gofpel- Ordinance, had it been a Ceremony, and only belonging to the Jewifti Worfhip ? Or, would the ApoiTle Paul have given, by the Authority of the Holy Ghoft, fuch a Precept to the Church of Colofs to fing Pfalms, &c. whom he ftrives fo much to take off from Jewifti Rites, Days, and Ceremonies ? Had finging of Pfalms, Hymns, and fpiritual Songs been a Jewifti Ce- remony, he would not have done thus. This is fuflicient to convince any fober and unbiased Perfon, i. e. that Singing the Praifcs of God is a Gofpel-Duty i and that it did not belong on- ly to the Jews, in the Days of the Old Tefta* ment. But you contradict this your felf ; for afterwards you grant that the Saints, when the - extraordinary Gifts are given,as you fuppofe they will dftMb & c. a ®ofp#£)gjmance* 1 1 \ will in the thoufand Years Reign, you intimate then they (hall fing as we do 5 or elfe I know not what you mean. How (hall they ufc a legal and Typical Rite, that only appertained to the Jews and Levkei y in that glorious itate of the Church ? Doubriefs their Singing of Old, with mufical Inftru- ments, was a Figure of that fweet fpiritual Melody the Saints (hould make from a well- tuned gracious Heart, and with united and me- lodious Tongues together in the Gofpel-days, as I have again and again (hewed \ and this therefore is not mixing Law and Gofpel toge- ther, but continuing a Gofpel-Ordinance in the Church that is of Gofpel-Authority, both from Precepts and Examples, as I have proved in this Treatife : fo that I have anfwered your (econd, and third, and part of your fourth Tfyefis together. Thirdly, (you fay) u The matter of David's t: P f alms ^and other holy Meniere fnitedto par- iC ticular Occafions^ and Experiences, and Ac- 4t cidents of that dqy, <** *n*y be feen by divers €C of their Titles. Some Prophecies of the Suf- 4C ferings of Chrift, &c. And fome Places hard 4C to be underftood, fo improper to be fnn^ by all tc the Churchy who cant fing them with Vnder- u (landing, at well as j^fiifying the finging Pray- cc ers as well as Praifes. Pag. 14. Anfw. Moftof the Book of Pfalms contains proper Inftrudlions for raoft Occafions the Peo- ple of God can find : What was written afore Time the Apoftle {ays was written for our K 2 Lcarur 132 ^Ije^EacfitepafteU; or, Learning. All Scripture is given by infpration of God, and is profitable for Dottrine^ for Re- proof for Correction^ and for InftrnEHon in Righteoujhefsy 2 Tim. 3. 16. If all Scripture, then the Book of the Pfalms, and for inftruftion by Singing them too, becaufe fo required by the Holy Spirit, Eph. 5. 19. Colojf. 3. \6. May you not as well fay they are of no ufe to us? The Book of Pfalms good Men look upon as the Heart of our Sacred Bible, and as fruitful a Book for Saints in Gofpel- times as any Book in the Old Teiiamcnt > but if there be any Pfalms that can't fo well be fung as fome others, God's People are at their liberty whether they will f ing them or no : however, unlefs you can tell us there are others called Pfalms, beiides thefe, you lay nothing, for we are required to fing Pfalms. And as to thofe things contained in David's Pfalms that are hard to be underftood, they may be opened to the People before th*ey. are fung. As touching tinging Prayers, I have fpoken to this already. Though we are againft humane Forms of Prayer, yet the Singing of David's Pfalms (wherein there are fome Prayers) are of Divine Inftitution '-> and therefore 'tis lawful to fing Pfalms and Hymns that have fome Expref- fions Prayer-wife in them. Our Brethten fay, praifing of God in Prayer, is Singing h and indeed, if they did not thus conclude, I am perfwaded they could not fatisfy their Confci- ences to lie wholly (hort of this Duty 1 and therefore in their fenfe, iinging of fome part of Pravcr gtfttg tn&&c. a and that both the Matter and the * c Melody of it y proceedeth from the inward then furely no humane pre- u fcribed Form of Singing can be accepted of u God, but that which proceedeth from the u Word of God 1 by the Ditfates andTeachings cc of the Holy Spirit. You mention Ephef 5. 18, 1 p. Col 3. \6. Pag. 15. Again, pag. 16. u Now the Ejfenct of Sing- ly ing confH eth of thefe two parts^ \h. Mat- ic ter Sfofffo&8?c. a c^ofpet€)?titnance. 1 5 5 cc tcr [from the Word^ and Melody [by the u Spirit ] : So that neither the Word nor the u Spirit can be wanting s and therefore whatfo- $inaiite< 1 37 nay, and fomc do fay fo too, we have no Rule to compofe a Sermon \ and I will fay and teftify, I know no more Rule for a precompofed Ser- mon to be preached, than for a precompofed Hymn that is to be fung,and I am fatisfied I have equally in them both the like afliftance of the Spirit, Your fpeaking here of the Spiritualnefs of the Gofpcl above the Law, doth nothing in your cafe. We grant it, and fay, Our Singing differs now under the Gofpel as to the Spiritu- ality of it to that under the Law, as much as any other Gofpel-Service or Worftiip doth. Our Sermons are no more made for us in Qod's Word than our Hymns are, and we fajwc eqml Direction in both thefc weighty cafes s and I muft tell you, this way of arguing you ufe is enough, if People did obferve it, to overthrow all vifible Worfhip and Ordi- nances, unlefs we could make it appear, that we had the immediate and extraordinary help of the Spirit in the difcharge of them. Away, faith one, with yom carnal and human f reach* ing, *tis a Form invented and done by Art, will yon call this Gofpcl-f reaching ? The Apoftles fpake as they were moved by a mighty Spirit within them => you muft preach by immediate Infpiration and not precompofed Sermons, or elfe your Sermon^ are formal. Thus you open a Door for ghiakerifm, and throw Stumbling- blocks before the weak : I intreat you to con- fider of it. 2. Doubtlefs what the Apoftles did by an extraordinary Spirit in bringing in a Doctrine and 1 $8 Cfje ISjeacfc tmim ; or, and an Interpretation, &c. is a Rule for us in the ordinary 'Gifts •, for they preached and prayed, &c. by the wonderful or extraordinary influences of the Spirit : and becaufe we have not thofe Gifts, muft we not be found in this Ordinance, viz.* to fing, which, is required in the New Teftament > we by the Tame Argu- ment, muft lay all others afide likewifc, as the None-Churches have done : from fuch a way of arguing as you ufe here, the Lord deliver us. But what you fpeak on this occafion doth not concern them that fing David's pfalms > there- fore if compofed Hymns were not juftified by God's Word as comprehended in Hymns and ffiritual Songs, CoL 3. \6 t then tfo: Book of Pfalms, as our Brethren fay, are wholl^mtended, and then they muft be fang, and them only \ but we fee no reafon fo to believe. EufcbtHS (peaks of the Chriftians finging of Hymns to Chrift as to God, in the firft Century, which (hews it was the Pradtice of the Church in the Primitive Times to fing other Hymns befides thofe in the Book of Pfalms. As to Forms of Prayer, the Lord hath left us a Form, by which we are dire&ed how to pray •, and fo he has left us his Word, and the Pfalms of David, that we may know how to compile our Hymns as well as our Sermons, by the help and aftiilance of his Spirit : there is no more a Form of Preaching left, than . there is a Form of Hymns: and what tho Chriftians differ in their tinging, they alfo differ in their method or form of Preaching as much i and Singing )&c. a <$ofpel<£>£rfnance* i $ 9 and your Argument ( lay you what you will ) lies alike againft the one as again!* the other. put is it unlawful to premeditate what we defign to ask of God in Prayer ? Have not fome in Prayer, and Fafting-days in Churches, drawn pp feveral things as a Form of thofe Cafes that they agreed together to fpread before the Lord, and is this Form finful think you ? But more of this hereafter. IV. Of Womens Singing. Obje&. You fay j Women ought not to fmg in the Church, becaufe not fujfered to fpe^in tht Church, and alfo becaufe finging u teaching. By the way then it appears, the bare Metedy in the Heart, where you fay is the Eficnce of Singing,that is not Stnging,by your own Affer- tion. Thus you deftroy what you would build. j4nfw. But if Women may not fpeak nor teach in no fenfe in the Church, they muft not be admitted to give an account of their Con- vcrfion in the Church, or how God was pleafed to work upon their Souls : for that Pra&ice is full of Teaching and Inftru&ion, and has been bkffed to the Converfion of fome other Perfons that have been by. But I will be at the pains to tranferibe what worthy Mr. Cotton hath faid to this Obje&ion, it appears others have brought it before you. cc The fecond fcruple about Singers is, faith ic he, whether Women may fing as well as " Men ? for in this Point there be fome deal " with i4° €fieT!5|cac5 repafteH ; or, 4C with us, as Pharaoh dealt with the Ifraelitis % 44 who, tho he was at firft utterly unwilling 44 that any of them fhould go to facrificc to 44 the Lord in the Wildernefs, yet being at 44 length convinced that they muft go, then he 4C was content the Men fhould go, but not the 4C Women, Exod. id.it. So here, fome that 44 were altogether againft finging of Pfalms 44 at all with lively Voices, yet being convin- 44 ced that it is a Moral Worftiip of God, war- 44 ranted in Scripture, then if there muft be 44 a finging, one alone muft fing, not all, or 4C ( if all ) the Men only and not the Women. He then mentions your Objection, to which he replies. 4C i. One Anfwer, faith he, may at once 44 remove both Scruples, and withal clear the 44 Truth > it is apparent by the Scope and 44 Context of both thefe Scriptures, that a 4C Woman is not permitted to fpeak in the " Church. 44 (i.) By way of teaching, whether in 4C txpounding or applying Scripture > for this 44 the Apoftle accounteth an A& of Audio- 4C rity, which is unlawful for a Woman to u- 44 furp over the Man, i Tim. 2.15. And bc- 44 fides, the Woman is more fubjeft to Error 44 than the Man, ver. 14. and therefore might 4C fooner prove a Seducer, if fhe became a 4C Teacher. 4C (2.) Yet nevertheleft in two cafes it is 4C clear a Woman may fpeak in the Church. 4C 1. In way of Subjection, when (he is to give 44 ac- ©mgtttff ,&c.a ®oipei^?mnaitce^4T u account of her Offence - 7 thus Peter quefti- u oned Sapphira before the Church, touching " the price of Land fold by her and her Huf- t band, &c. and (he accordingly fpake in 5 the Church, to give her Anfwer to the u Queftion, A&s 5. 8. 2. In way of fing- cc ing forth the Praifes of God together with u the reft of the Congregation •> for 'tis evi- 4C dent the Apoftle layeth no greater reftraint " upon Women for filence in the Church, cc than the Law put upon them before, for " fo himfelf fpeaketh in the place aliedged, u 1 Cor. 14. 34. it is not permitted to a Wo- iC man to fpeak, but to be under Subjection, m " alfo faith the Law. cc 2. The Apoftle then requireth the fame cc Subjection in the Woman which the Law put cc upon them. Now it is certain, tht Law, cc yea, the Law-giver MofeSj did. permit Mi- cc riant, and the Women in the Song of cc Thanfgiving, to fing the Praifes of God : u Sing ye to the Mord, for he hath triumphed u glorioufy, the Horfe and his Rider hath he u thrown into the Sea y which may be a ground cc fufficient to juftify the lawfulncfs of Womens finging together with the Men the Praifes of the Lord h and accordingly in the Primi- cc tive Churches it was the ancient Pra&ice of u Women to fing the publick Praifes of the " Lord, we read recorded in the Ecclefiaftical cc Hiitory, Socrates Chap. 18 Greek Copy, " and Chap. \6. of the Latin, Theodoret\ " third Book, Chap. 17, Objcd. cc 1 42 W&t T3?eacfj repaired ; or* Obj. But (fay you) there U no Irtftitnthri for W omens Singing. • -^tf/a?. No need \ 'tis a Moral Duty. You may ask whether they are to praife God as well, and demand a word of Inftitution for their Breaking of Bread with the Church ? for you know fome demand a Proof for that. V. Of the Order of Singing* What need you talk of Orderabout Singing, or of Womens Singing, when the Effencc of it being in the Heart, is fufficient, though the Adt or Thing it felf be never done. But to proceed •, This you fay we have plainly and clearly delivered to us, 1 Cor. 14. 20, to 34. HowUit then^ Brethren ? when ye come together , every one of yon hath a Pfalm; hath a Doftrine, hath a Tongue^ hath an Interpretation ; let all things be done to edifying. That which you infer flbm hence is, that this is the Rule for our Practice, viz. one by one, or one after another, muft fpeak and ex- ercife their Gifts, and not all together •, and fo he that has the Gift of a Pfalm, he is fingly, or alone, by himfelf to fing as in Prayer and Preaching. Anfw. The Apoftle directs that Church in the exercife of extraordinary Gifts. There was, 'tis clear, confufion about the exercifes of thofe Gifts ill the Church of Corinth •, it feems this was their practice fome times, WC Every one S)fnstttff,&c.a^ofpel^tifttaitcc. 14^ one of them who had a Do&rine, and that had a Pfalm, and (o of the reft, would come forth with them together. May be many Preach together who had Doctrines, and at the fame time ; every one that had a Pfalm, they would come forth with their Pfalm and Sing -, and fo thofe who had the Gift of Tongues, and a Gift to interpret, might do the like, which the Apoftle (hews them was Confufion h and if they did thus, and Unbelievers come into their Affemblies at fuch time, would not they fay they were mad ? Now, 1 . to open this place of Scripture, it will be neceffary to confider what diforderly pra- ctice it was TahI reproves them of; and no doubt it was the Confufion before mentioned, two, three, or more, bringing forth their Do- dfcrine together ; and others, who had other differing Gifts coming forth together with them too, ('tis very like at the fame time). - 2. The Rule to regulate thefe Diforders* And now let this once and for ever be noted, and well heeded, viz.* That the ordinary way of the Adminiftration of all Gifts, and perfor- mance of all Ordinances in the Churches, muft be the Rule for the extraordinary Gifts, and performance of Ordinances. 3. Then in the third place, we muft confi- der the manner of the performance of Ordinan* ces, andexercife of Gifts, according to the Na- ture of the Gifts and Ordinances. And now as to the Gift of Teaching, Inter- preting, Prophefying, &c. only one was to be the 144 €f)e 'Bjeacl) repafren ; or, the Mouth > Let the Prophets [peak one by one, and let the other jndg : if any thing be revealed to him that fitteth by, let the firft hold his peace. To adt contrary to this Rule, is Confufion } and fo of fome other Gifts and Ordinances, whofc Nature were in themfelves the fame,fo they were to be done. And now as to Singing, that being always performed with Voices together, both in the Old Teftament, and by Chrift and his Difciples, and by Paul and Silas, and fo en- joined on the Churches ; they who had a Pfalm, that is, as I conclude, a Pfalm of David, to bring forth by an extraordinary Spirit, which might not be the Matter of the Pfalm, but the Manner of bringing it forth in an unknown Tongue, and it may be in a Tune too that others might not underftand, and fo upon both refpeds others could not fing with him, nor the Church be edified ; he was not fo to bring forth his Pfalm, unlefs there was an Interpreter who might give it forth to the People, that they might fing together, as always that Ordinance was pra&ifed in the Publick Congregation. And this appears to be the fenfe of the place by PauVs own words ; When J pray, I wiU pray with the Spirit^ and with the Vnderfianding > that is, in a known Tongue, to my own Underiianding, and to the Underftanding of others. And when 1 fing-, I will fing with the Spirit, and I will fing with the Vnderfianding alfo : that is, If I fing in the Church, I will not fing in an unknown Tongue, fo that others cannot underftand what I ling, and fo cannot fing fing with me. He doth not mean, doubtlefs, his own Undcrftan'ding only, but the Under- Handing of others alfo j fo that, according to the Nature of the Ordinance, all might be edi- fied, and all might be comforted. Now this being fo, as I am well fatisfied 3 tis the meaning of the Spirit, what anendlefs ftir is here of one Man's iinging alone in the exercife of an extraordinary Gift, which cannot be pro- ved by the Wit of Min from the Text ? much •lefs had it been fo, would it have been a Rule to the Churches in ordinary. Administrations of ChriiVs Ordinances. Thoilgh for feveral to preach together, that would be Confufion ; yet to iing together Would be none, but the greater and the more fvveet Melody, as Mr. Sidenham (hews. Nor would the Unbeliever, to hear a Congregation ling together, lay, Are they not mad } becaufe this fort of Singing was al- ways pradtifed, both among the Jews^ and al- fo among the Gentile Nations. And fo much to this Text. And whereas you fay, If any one had fuch a Gift, and came forth to ling alone in the Church, ( as you fancy fome did in that Church) you fnould blefs God forfo great a Prefence of his Spirit among his People, prfj.23. I affure you, I ihould charge him with intro- ducing a Praftice no where warranted in the Scripture, and fo no fign of God's Pre- lenceatall, but a meer Innovation in God's Worflrip, being without Precept or Exam- ple. L VI. 1 46 Cijc^jcacijtcpatteti; or, VI. Objections Anfwered. I am now come to your laft The/is, wherein you pretend to anfwer fome of our Arguments and Scriptures for Singing Pfalms^ Hymns^ and Spiritual Songs. And if I meet with any thing pertinent, I lhall reply to it, or elfe pafs it by as not worthy of an Anfwer. And fuch is the firit you bring, as alledged by us from Exod. 1 5. And the fecond is like to it, about Deborah and Barak, as if they together did not, could not ling that Song, when the Holy Ghoft pofitively fays they did. The Holy Ghoft faith, that Mofes and the Congregation of Jfrael fung > and you would fain make us believe, it was fome extraordinary Extafy : And we from thence muft have Dancing too, which I have already > fully anfwered. Your third Reply, That the Singing that was in the Temple was extraordinary, and fa in the Apoftles Time. jinfw. We deny the latter, Singing was no more performed in the Gofpel-time,by an extra- ordinary Spirit and Manner, than Prayer, Preach- iijgi and all other Ordinances h and by the Ar- gument we have not thofc extraordinary Gifts now to perform one Duty, fo not another. And if we muft throw one Ordinance away from thence, we muft (as the Non-Churches fay) lay them all afide, and pra&ife none at all, till we are endowed with Power from on High, as the Apoftles were, viz. to Preach, Profbefy, Prophefy, and fing Pfalms, Hymns, and Spi- ritnal Songs, by Infpiratim, or by iht extraor- dinary Gifts of the Holy Gbofi. For as Singing, (it being a moral Duty as well as Prayer, fo it was in the Church of the Jews before the Glory of their Templc-Wor- (hip): fo Prayer and Preaching, being ordinary Duties, and parts of Natural Religion (as well as brought under Divine Inftitution for the more orderly and fpiritual performance of them), yet in the glorious Time of the fpcl w T ere all done by an extraordinary Spirit, or by Miraculous Gifts ; 'tis evident, therefore, extraordinary Gifts in the Gofpel-day, were not only fuited (as you imagine) to tuneih*it Hearts and Tongues to fmg the praifes of God only, but alfo to Pray, Preachy Prophzfy y and fo to perform the whole of Gofpel-Ordinances and Worfhip, which was to confirm each Or- dinance in particular,and the whole of the Chri- ftian Religion in general, Marf^i6. 17, 18,19. Heb. 2. 3, 4. And therefore wc have no more reafon to lay afide or neglect Singing the Praifes of God, till thofe extraordinary Gifts (hall return, (which we have no ground to expedt ever will) than we have to lay afide Prayer, Preaching, Baptifm, the Lord's Supper, au4 every other Duty and Ordinance, fince Singing of Pfalms, &c is injoined on the Churches as Well as other Ordinances are. What you fay in the 27th Page, about the Winter of JfflivHons, when that is paft, and the time of the Singing of Birds is comey at the L 2 appear* 148 €lje 05?eaclj rcpaireu ; or, , appearance of ChriJPs Kingdomjvhich willfully ferfeft the Glory of Temple-worjhip. You miftake that Text in Cant.2. for all Ex- pofitors generally agree, that that Place re- fers to two things > hid, to the coming of Chriii in the Fle(h, the time of the Jewifh- Church-ilate, or the dark and cloudy days be- fore Chriii came, is fet forth by Winter > 'tis known the Afflictions and Miferies of God's People, before Chrift came, was great, but then the glorious Sun arofe, or the Day- fpring from on high vifited the Earth, (Luk. 1. 75?.) and the ! longed-for Spring came in, and then the Voice of the Turtle -was heard in that and other Lands h and the Birds of Heaven and Earth be- gan to fing, I mean, both the Angels, and Saints alfo, with Grace in their Hearts, in a moil fpiritual and heavenly manner, to the Lord. Secondly, By ffinter may be meant, as they (hew, that time while a Soul abides in its natural eftate, and when regenerated by the Grace of God, then Winter it paft, and then, the time for that Soul to fing is come > and fuch alfo then hear the Voice of Chriii, that blejfed Tur- tle, fweet ly by his Spirit, fpeaking peace to their Souls. But if, in the third place, it fliould alfo allude to the Churches hnal Deliverance from all out- ward Afflictions in the latter Days, and fo they have an extraordinary Caufe to praife God, and fing his Praifes forth in thole Times for temporal Salvaticm doth it follow fiom thence, ~vc we mud not fing forth his Praifes till then ? 'tis a horrible miftake, to think Saints are more to be concerned to iing to the Lord for outward Bleflings, and worldly Peace and Profperity on Earth, than for their Spiritual Bleflings, and Priviledges through Chi irt, for the redemption of their Souls from Sin and eternal Wrath ; no : For thefe Mercies we have infinitely more caufe to fing, than for all thofe great things you hint at i> betides, that Song will be rather the Song of Mofes, than the Song of the Lamb •, the one was for temporal Deliverance and Salvation, the other is for fpiritual and eternal Mercies, ^p True, when that time comes when we (hail fing both thofe Songs together, then the Me- lody may be the fweeter ; but though there are extraordinary times of Prayer and Praifes, yet that ought not to hinder the Saints from pray- ing and tinging at other times. Your Reply in the fourth place, to that in I fa. 52. 8, y. viz.. Thy Watchmen Jhall lift up the Voice, with the Voice together foall they fing, is nothing to the purpole at all : What though the word will bear their making a noife, or (houtingj- yet 'tis a joyful Noife, or a Noife of Singing, and a Singing with their Voice to- gether as a found of the great Jnbilee. And now, though you would have this place to refer to the thoufand Years Reign, yet the ApoMe applies it pofitively to the time of the Gofpel, {ee Rom. 10. 15. Come, the Day of Gofpel-Grace , Gofpel-Light , Gofpel-Glory and Priviledges, is like the great Jubilee, when L 3 defolate 150 €(je15?ea£|)repitet»; or, defolate Souls, who like walk places eome to be renewed, and the Church rebuilt, and Or- dinances reftored, this is the time to fing ? this is the chief caufe of Joy and Gladnefs. Ma- ny Men ignorantly apply Prophecies to the thoufand Years Reign, that refer to the time of the Gofpel which began in the Apoftles days } befides, there is a Doubt in the Hearts of many Men about that thoufand Years? 'tis a Myfle- ry not yet underltood clearly. No doubt, the Antitype of Solomon's TVw- fle (fay you what you pleafe) was the Gofpel- yA 'Church in the days of the Apoftlcs, and fo ^^ downward, and not the thoufand Years Reign: for the Glory of the fecond Temple, was a Type of the Glory of the Church in the latter days of the World, as the beft of our Exposi- tors have excellently opened it to befo : there- fore, what you fpeak, fag. 28. makes againft your felf } for if the Inftitution of Singing which was in the Levitical Temple-worfhip, was compleated as to the Antitype in the A- poftles Days , as touching the beginning of it, and not as you imagine \ and there is no doubt but 'tis fo, for when the Anti- type was come, then the Shadow of Aaron 's Order, and mufical Inftruments, fled away, and then nothing was left but Singing with Heart and Voice, by the Spirit, to the Lord. Your fift Reply is, to that of Chrifi andhk .Difciples finging of an Hymn after the Sup- per, pag. 29. which (you fay) might be no ifnore than giving of Thanks^ or faying Grace. Anfw. Anfxv. We have anfwered this Obje&ion fully already \ but by the way* had it been no more than his giving of Thanks, why doth the Holy Ghoft exprefs it in the plural Number? 'tis {aid, He tock^ Bread, and bleffed it\ and. he toof^ the Cufc and gave Thanh, (To fome Tran- flations render it) h but now at the clofe 'tis laid, they fung an Hymn. Befides, multitudes of Learned Men do tell you, that from the Greek word u/^vjWvtss, they hymned * 5 it is truly and rightly translated into Englifli, they fnng an Hymn. Dr. Du Veil, who was as Learned a Man as^ moll this prefent Age hath in it, (aith,in his lit^-* ral Explanation of the jitts of the Apofiles, Chap. 1 6. ver. 25. fag. 67. thus 5 cc Hymns cc are Songs, which contain the Praife of God. u If it be Praife, and not of God, it is not an cc Hymn b if it be Praife, and of God, if it u be not fung,it is not an Hymn : it muft there- " fore, that it may be an Hymn, have thefe cc three things, viz. 1. Praife ? • 2. And of u God ; 3. And a Song. Now this being an Hymn Our Saviour and his Difciples tiled in praifingof God, the Doftor affirms, they fung > and fo did Paul and Silas. But this is the old way of fuch who ever oppofed a Truth, when pinch'd, prefently fly out upon the Tranflators, 'tis fo to be read in the Greek, &c. whereas all the World knows, that as our Tranflators were able Scholars, fo they were very holy and up- right Men : Befides, our Annotators, and all Expofitprs, generally fay 'tis truly rendred ; L 4 and i $2 C&e^eacfjrepaiteti; or, and \is a bad thing unjuftly to find fault with the Translators of the Holy Bible. To peilwade your Reader, if you could, that the Difcipks did not fing with our Savi- our, (or they did not ling together) you bring that Paflage of Hannatfs mental praying, or fpcakingin her Heart, \Sam. i. n, 13. How impertinent this is, I mayleave to all. You fup- pole full, becaufe there is a Mental or Heart- praying, there is a Mental or Heart* finging al- fo : you may,after the fame manner fay,there is a Mental or Heart-preaching likewife, There is jno proper Singing, I tell you again, without the Voice, But you think you have done it at laft, frptp^AHs^. 24. Where it is faid, The Di r fciples lifted up their Voice with one accord, to God '•> and yet did, as you conclude, do no more than pray as we do, that is y only one was the Month. Anfvo. 1. Some fay they lifted up their Voice by an extraordinary manner, by a miraculous Spirit that was upon them, and all uttered the fame thing together Prayer* wife, 2- Others fay, they lifted up their Voice to- gether in Singing : And I find one great Author calling this the Apoflles Song. J Tis evident, the Matter they uttered, is part of the Second Pfalm. 3. Our Annotators intimate, as if all their Voices were joined together, in faying Amen. Now there can be nothing concluded or inferred On any certainty for your purpofe from hence : gfa&tokfcc. a £'Cfpel'©#mati£e< 1 5 $ If I (hould fay, that as they prayed, for (b they did the Text fays j yet when 'tis faid they lifted up their Voice to God with one accord, they fung the Second Tfalm, it may be as pro- bably fo as any thing elfe. However, I have made it appear- plain, that it may be faid, there is a Praying together, ( though but one is th« Mouth ) "but there is no Singing together, if but one fings, and the reft are iilent, and fing Hot. In your fixth place, you reply to that in Atts 16.25. about Paul and Silas tinging Praifes, you fay juft nothing, fag. 32. For though Hymnos is to fraife •, yet, fay the Learned, 'tis fuch a Praifing as is by Sing- ing. Here I perceive you would quarrel again with the Tranllators : 'tis plain, you are not willing to have any Singing to be in your Bi- ble. • If there is no Singing, you (hould not have told us fo much about the Effence of it : don't abufe the Text, 'tis not faid, they prayed and praifed God', but, 'tis faid, they prayed, and fung Praifes unto God. Though all Sing- ing to God, is a praifing of him, yet all Prai- fing is not a Singing his Praifes. Your feventh Reply, is from that in Ephef.' 5. 19. Your chief Bufinefs here is, .to (hew how Pfalms, Hymns, and Spiritual Songs are rendered. Pray, Brother, let you and I leave thofe nice Diftindions to better Scholars than you or I ptetend to be. Some do fay, they refer wholly to the Titles of the Book of Tfalms 5 others to the 1 54 Cfje 'Bseacfj rcpatceti ; or, the Pfalms of David* and to all Sacred Hymns and Songs. Befides thefe, i. Here is Singing enjoined, that's evident. 2. Here is the Word of Chrift prescribed, as the Matter in general to be fung. 3. Here are Pfdhns, Hymns 7 and Spiritual Songs as the Form j and this cannot be dcnied| without palpable Violence offered to the Spirit. But you would not have Old-Teftament Names given to New-Teftamcnt Things, in Singings but givj no reafon for it •, Prayer was called Prayer in the Old Tettament, and Praifes called Praifes, and Laws called Ordinances ; and fo they are called in the New : And why not Singing calling Singing, and Pfalms of Da- vid called Pfalms, and Hymns called Hymns in the New Tcftamertt, as well as in the Old ? Thefe Cavils argue you want Matter to object againft Chrift's Ordinance of Singing, as you fain would do. You intimate, as if the Holy Ghoft had injoined Singing of fuch Pfalms, Hymns, and Spiritual Songs, that no Body knows what they be '•> but you think they may be known hereafter » as if we had an imperfect Gofpel, and can't underliand the Duties of it, till fome extraordinary effufion of the Spirit comes upon us. So it may be obje&ed in other Cafes, as the Quakers do about Baptifm and the Lord?s Supper, who cry down our Ordinan- ces, as none of thofe the Holy Ghoft gave forth, nor our Preaching neither, but they are all fpi- ritual Things, and tnuft be done by a Spirit of Infpiration, Sing fag, &c. a #ofpdHaD?Bmancc. 1 5 5 Infpiration, p^.34,35. Nothing can be mors abfurd, nor deilrudtive to the Chriliian Religi- on, than fuch arguing as you ufe. Your eighth Reply, is to our 'proof of Sing- ing being a Moral Duty > and the fubftancr of what you fay to this, is, 1 . That the Wtchd cannot perform 'Moral Duties acceptably to Gcd y the flowing of the Wicked being Sin } and finct their Minds are Carnal, they cannot perform that which is Spiritual : And in regard they fee not their Sins y nor need of a Chrift^ they have no caufe to fmg : Or to.this eftedt I find youfpeaking, fag. 37. Anfw. Doth it follow, becaufe they cannot pray, nor praife God as they ought, they ought not to pray nor praife God at all ? God deli- ver them from fuch Dodrine,* And becaufe they cannot blefs God, nor ling to him for the Work of Grace on their own Hearts, or for fuch Spiritual Mercies which they have not yet received, ought they not to fmg his Praifes for the Works oi God in Creation, Provifion, Pre- fervation, and sill outward BlelTings they have received from him as their Creator and Bene- factor ? Nay, may they not fing his Praifes for Chrifi* and the Gofpel, and for the Means of their Ccnverfion ? And why then did David call upon all Men on Earth to ling and praife God? I find you are fo lift up here, as to cry out a- gainft Forms that God hath ordained to be ufed, as there are many Forms of things that are Spiritual, and of £)ivine Inftitution. All Spiri- tual 1 56 %%t l^eaclj repaired ; or, tual Ordinances have Matter and Form* there is ho Prayer, (nor Sermon neither) tho ne'r fo Spiritual, but it has its Fottn. We read of the Form of Dodtrine, Form of found Words : Bap- tifm, and Breaking of Bread, have their Forms. And if Men muft attend ( as helps ) upon no Forms of Religion, they muft do nothing but mind wholly that which you call the Effence of things within their Spirits. But what is here to gainfay what we fay, that this is a Moral Duty ? Moral Duties are perpetually obliging, and muft be done as well as Men are able to perform them. Muft not all Men worfnip and adore the blef- fed God, and difcharge their Duties according to the Light and Law of God in their Confci- ences, as far as they may be helped ? Why are they fuffered to hear the Gofpel preached ? they cannot hear it (you may fay) aright, who have not Faith, therefore muft not hear at all. Your ninth Reply is, to that about the con- tinual Caufe Christians have to praife God, nay, to celebrate his Praifes in the higheft manner they are able •, and therefore (as we fay) to ling his Praifes in his Publick Worfhip : This in ge- neral you grant. Yet you fay it doth not follow from thence we fhould fo ling his Praifes. i . Becaufe in this Life our Joys and Con- folations are mix'd with Sorrow and Afflicti- on, &c. We are in our Sackcloth State, &c* Anfw. I have anfwered this twice already ; . What What though we Rave Sorrow and Afflictions, (hall God lofe his Praifes therefore ? As forrow- fd, ( faith Pad) yet always rejoicing : Nay, . we have caufe to ling and praife God for Af- flictions, and for his Prefence and Help in and under them. Did not Ghrift and his Difciples fing, juft under the mod difmal Time of Sorrow and Trouble? and PWand Silas fung when in Prifon, and their Feet were in the Stocks ? And doth not the hundred and forty four thoufand fing a new Song under Antichrift's Reign ? For all Expofitors generally agree, that that place refers to that Time : And 'tis plain, before the [even Angels came out of the Temple^ clothed with white Raiment, thefe fing for being re- deemed by Chrift's Blood from among Meru And this we ttill (ay is the chief Caufe of Sing- ing : And (hall we be fuch Hypocrites, to be more affe&ed with outward Bleffings, than with inward Spiritual and Eternal Bleflings ? And did not the Chriftians, in the Time of the Ten Perfections, when they fuffered the cruel- left Torments Men could invent, fing Pfalms and Hymns unto God ? This can be no more denied, than that there were fuch Perfections, fince they that relate the Story of their Suffer- ings, gave us an account of this their Pradtice. Nay, and though they were difcovered by their Singing, and put to death, yet they would not decline this facred and fweet Duty. Objefl. 2. But, fecondly, you fay, " Every u true Chrifiian^ nor the Church of Chn/i m u general^ 1 5 § €&e O^eacfj tepafren ; or, u general, u able to fing Vraifes to God in his u Publick Worfhip, becaufe the great eft number u of them have not attained to the Faith of Af- u furance of the Love of God in Chrifi -, they cc are Babes, &c. fag. 42, 43. Anfw. And therefore may they not, muft they not praife God ? this isitrange Dodtrine : What is Singing to God, .but to celebrate his Praifes ? and muft not weak Chriftians do this as well as ftrong, becaufe they have not arrived to the Faith of Ailurance ? alas this is but to fill up Paper, or the number of Obje- ctions to no purpofe, for you will not allow the ftrong to fing, no more than the weak \ and yet in fag. 5. of your Book you affirm,*^* Spiritual and Vocal Singing was ufed in the Primitive and Apofiolical Church, is undeniable. Let me tell you, there is no Chriftian but may fee caufe to praife God, nay,to ling his Praife,nay the weak Ones,and thofe under troubles well as the Strong : But no Church impofes upon every "Member to ting 5 they who can't fee they have caufe, may forbear at fuch times \ for thoall are called upon to rejoice evermore, yet doth God give all, at all times, ability thus to do? fuch may be the temptations of fome, that they can 7 c do it, or at lealtwife not to fuch a degree. Your tenth Reply is about formal Prayer^and Sinking ufed under the Law \ therefore you inti- mate as if we fhould fay, Why may not formal Prayer & Singing beufedunder the Gofpel.tp.4.3, Here you tell your Reader, That the Mini- fiers and Worjhif under the Law were not fo Spiritual : 2>to&ttt& &c. a ® oipewD jtmianc^ 1 5 9 Spiritual : that Church confijled of Abraham's carnal Seed (this is all very true thus far) f$ -that their Inftitmed Worship was formal , Lit* Ural, Ceremonial, Carnal and Typical, fuita- ble to them ; and the Defign of God to tnakz them and their Church- ft ate a Type, Shadow and Figure of his calling a fpiritnal People into a more fpiritnal Charch-ftate, to ferve htm in more fpiritnal Ordinances, in Spirit and TrHth \ and fo you go on. Artfxo. We are not a pleading for Formal Prayer, nor Formal Singing, nor Formal Preach- ing neither, nor for any Ceremony of the Mo* faical Law, but for Spiritual Prayer, Spiritual Singing, and Spiritual Preaching, 2nd only for Spiritual and Gofpel* Ordinances. But let me tell you, no Body who (hall read thefe Lines, (who does not know you) but mutt and would conclude, you are againft all outward and external Ordinances \ they are Ex- preflions like what are oft found in Quakers Books, and feem to be more dire&ly levelled againft that Carnal and Formal outward Ordi- nance of Water- Baptifm, and Bread and Wine, (as the ;§W^r.r call them) than againft Sing- ing •, becauie Singing the Pr aifes of God, is fo far from being a Carnal Ordinance, that 'tis that which all believe the Angels and glori- fied Saints in Heaven are found exercifed in > nay, and all the Saints (hall be found in to all Eternity. Sure you havelefs cauie thus tor fledt upon Singing God's Praifes, than again! any outward Ordinance whatfocver you could object againft. But i6o Cfje 'Bieaclj tepafren ; or. But J perceive what you aim at,t^. the Matter muft not be precompofed > that's the Formal Bufinefs with you. I will tell you, if an extraordinary Gift of Singing was given to a Man, both in Matter and Manner, yet it muft he a Form to others that fing with him > for he muft either write it, and fo give it forth to them, orelfe fpeak the words of the Hymn he has to (ing, or elfe how ftiould they fing with him ? So that fince you would have none to fing but one Man alone, 'tisnojnar- vel you fo oppofe the Singing of the Pfalms of David, or precompoied Hymns taken out of the Word of Chrift. Mofes^ that yoa fay fung by Infpiration, tho he had the Matter of his Song given to him immediately from God, yet did he give it out by fpeaking or writing to the Congregation, elfe how could they have fung it with him, as the Holy Ghoft pofitively fays they did ? fo that that was formal too with you. Nay, the 'extraordinary Prophets firft received the Word of the Lord, and may be fometimes fome con- fiderable while before they delivered it out to the People > nay, we find Jeremiah wrote part of his Prophecy in a Roll, was not that a Form ? they could repeat the fame words over again, and fometimes did. 'Tis not material whether the Form be Va&id*s Pfalms, or Hymns given out by an extraordinary or by an ordinary help . of the Spirit, if others fing with him that has ?Jt, you will, I perceive, fay that 'tis formal, tho it be never fo fpiritual > but 1 deny that we have d&tgfnsb&G. a ®tf$zW$tin?mcz> 161 have any Rule to expedi Men fhould bring forth any thing in the Worfhip of God by an extra-* ordinary Spirit to be preached or fung, but what is contained in the Word of ChrifT, or is taken out of the Scripture, or agrees thereunto ^ be- caufe that is a perfedt Rule both for Matter and Form, in the performance of all Religious Worfhip, and Ordinances of the Gofpel \ and that which you call carnal and formal, I fay, h fpiritual. The Prayers that a Minifter makes in the publick Congregation may, and oft do, contain many Scripture-Exprefliorts, (maybe half his Prayer may be fuch) and who (hall fay he doth not pray fpiritually ? Nay, moreover, and that Prayer fome will tell you is a Form to others, which he that is the Mouth puts up, and many times I have heard fome good and godly Chriftians fpeak foftly over the fame words in the Congregation. Now fince all Forms are cried down by you, fure this muft needs be a fad Crime, or a carnal and formal Practice. There is nothing, I tell you again, without its Form : Is not the reading of God's Word a formal thing ? and yet dare you fay that is no Duty to be performed in the Church ? If a for- mal thing, then, by your arguing, fay I, 'tis no Duty to read the Scripture in private neither. Now becaufe all legal Forms are gone, muft all Gofpel and Spiritual Forms go too ? In all Adminiftrations we (hould fee to our Spirits that they be not formal, but that with Life and Spi- rituality we perform every Duty, &c. Havewe not a kind of Form prefcribed us by our Brev M thren i62 C&e^eacfjtepatteti; or, thrcn and Sifters, and others too when they put up their Bills, and tell us what they would have us to ask or defire of God for them ? this would run us into ftrange Scruples. Muft we tell them they muft not put words into our Mouths, we muft pray as the Spirit moves us, and can't tell whether we (hall pray for them or no ? f • Your eleventh Reply is this, viz, You inti- u mate that we fay, that Prayer nnder the " G°fal ** but Singing is a Duty ftill : and from hence too it appears fo to be upon the very fame foot of Account, viz.. becaufe the Equity of it in all re{pedis remains, and is the fame, i. e m God deferves equally to be praifed now as then \ and there is the fame reafbn we (hould fing his Praifes now as they had. Nay, fince we have received greater Grace, greater Light, clearer Difcoveries >of his Will, and greater and more glorious Bleffings and Priviledges than they had ( we having the Subftance of thofe things which they had but the Shadow of) there is more rea- fon we (hould ling the Praifes of God now than they had then. For now under the Gofpel,the time M 3 of 1 66 Cfje T5m<% tepatreu ; or, of linging of Birds is come, Cant. z. 12. tho Ms to be done more fpiritually ( without Mu<- fical Infiriiments ) only with our Voices toge- ther, with Grace in our Hearts to the Lord, Col. 3. \6. In like manner alfo Ifrael in their stfembling together to worfliip God (which alfa is a moral Duty) had then a glorious ex- ternal Tertiplf to worfhip in, as well as Muficai Infiruments in their Worfhip y but becaufe we under the Gofpel have no fuch glorious external Temple, muft we not meet together to wor-T fhip God at all ? or, was their aflembling together fo to do, no Rule for us to perform that great religious Duty ? 'tis eafy to fever Ceremonial Rites, and places then ufed, from pnoral and perpetual Ordinances, and to (hew how thofe external Rites and Shadows are gone, and yet that part which is moral remains for ever. The fame holdeth good in refpeft of the Jewifh Day of Worfhip, as well as to their Place of Worfhip, and Mufick in their Worfhip} for there is no more natural or moral Holinefs in one day than there js in another. True a time of Worfhip is moral from the fourth Commandment ( nay, and fo may, as fome have learnedly {hewed, the feventh part of Time likewife, but that Day lies in the Breaft and Power of him who is the Lord of the Sabbath, via. Jefus Ghrift, \yho in the New Teftament hath appointed the firft Day of the j Week, and not the laft, to be the Day of * Qofpel- Worfhip for us ) but the Jewifh feventh Day, Day, as Pveverend Calvin excellently hath fheW* ed (Inftitnt. pag. 124/1257 116.) was Cere- monial. 1. Becaufe called a Sign between God and the Children of lfratl, Ezel{. 20. 12. 2. From the nature of the Law it ielf, which was given forth and charged to be kept with fuch ftriftnefe, that it plainly appears to ap- pertain to the Yoke of Bondage > they were not to ktnette a Fire through all their Dwellings on their Sabbath, nor to fpeak^their own Words ^ nor thinks their own Thoughts : from hence Calvin fhews God difcovered the abfolute need and neceffity of a perfedl and compleat Righteoufnefs in order to Juftification and Ac- ceptation with God, u e. that the Creature muft be without Sin, or attain to a Ceflation from the Thoughts of Evil, which figured forth the neceffity of Chrift's perfedl Righte- oufnefs, and of that Spiritual Reft fuch who believe in him enter into. All that are in the old Nature, or whilft they remain under the old Covenant-ftate, do labour and are heavy laden, there is the fix days work in the Anti- type, but when they come to Chtift, believe in Chriit, then they ceafe from their owii Works, and enter into Reft, according as Chrift hath promifed, Mat. u, 28,29. then they enter into the Antitype of the Jewifli Sab- bath, Heb. 4. 3. This alfo appears by the Nature of the Precept itfelf, as laid down Expel. 20. where- in all may fee it feems to be a meer carnal Ordi- M 4 nance, x68 c&e 052cacf) eepmreli ; or, nance, like others whith were impfed on the People till the Time of Reformation^ or till the • Subftance came. What was it God enjoined on them, but a ceffation from all external La- bour or Work ? In it thou Jhalt do no manner of Work) Thou, nor thy Son % nor thy Daughter^ mr thy Man-fervant, nor thy Maid-fervant^ nor thy Cattely nor the Stranger which is within thy Gates. Exod. 20. 10. Here (as this Law was written in Tables of Stone) are no Religi- ous Duties enjoined on that Day, but a cealing from bodily Labour, which fully (hews the purport of ito 4. Tis called by the Apoftle, ( amongft o- the* Mofaical Rites) a Shadow of things to €omc y but the Body ( or Subftance of them ) is Chrift, Col. 2. 17. And thus you may fee how to exclude Cere- monial Rites ufed under the Law, that were joined to Moral Duties, and yet preferve that which is Moral in them. Doubtlefs though it is not our Duty to obferve that Jewifti Ceremo- ny of the Seventh- Day-Sabbath, which was gi- ven forth and enjoined on them, yet the Law of the Fourth Commandment, as to a time of Worftiip (as before) remains to us, fo doth Singing the Praifes of God 5 but the External Place of Jewifh Worftiip, the Time and exter- nal Rites of their Worftiip, and the external Inftruments of Mufick then ufed in their Wor- ftiip, went away altogether, and were buried With Chrifi. Qtjcft. Your twelfth Reply is, %q that we ©ingtng ,&c. a ®ofpel<0£nnattce* 169 fay of precompofelLForms of Preachings finve the extraordinary Gifts of the Spirit are ceafed > we muft now pray and preach by its ordinary Gifts ; and if we are allowed to ufe precompofed Forms of Preaching,why not of (they might fay) fay yoH^ Prayer and Singing alfo ? pag. \6. Anfw. You feem to ftate this Objection next fo fair as you ought, becaufe you know we do not plead for fuch precompofed Forms of Pr cr as we do of Preaching and Singing. But the Truth is, if there was no more to be faid againft ufing thofe Forms of Prayer (that fome contend for) than what you have faid, they might be lawful too. Therefore I (hall -trouble the Reader with a recital of what you fay to this Objection againft precompofed Forms of Prayer, and Singing \ and what you fay for Forms of precompofed Sermons, fince you feem to be for one, and againft the other. u I do ackttowledg (fay you) and affert, that u we fhouldnot negleft Prayer, till we have an cc Extraordinary Gift or Impulfe of Spirit unto u Prayer *, but we jhould conftantly go to God cc as we can, not only for continuance of thofe a Mercies we have, hut for further f applies of and therefore when I conjider the prefent State and Frame of the Churches of Jefus Chrift^ I vender that fo tnanyfhould tc be far Singing, when their Hearts arefo much cc below Prayer ^ for if we Jhould go from cc Saint to Saint ^ we jhoidd find that thu is the u general Cry, I have a dead and fiony u Heart —1 cant pray, I want the Spirit. . u Now if thus it be, then where is the Spirit cc of Singing ? Will you lie, and exprefs that Ci with your Lips to Cod, which yon have not in " your Hearts? Pag* 4<5> 47. Anfw. The fubitance of what you fay here, is this, viz.. That a greater Meafure of the Spirit of God is required in Singing, than there is required in Praying > but you give no Reafon for it. The Apoftle faith, When I pray, J will pray with the Spirit j and when I fing, I will fmg with the Spirit, &c. 1 Cor. 14. 15. He doth not hint, he needed greater , help to do the one, than to do the other. There is no Duty nor Ordinance of the Gofpel, that can be performed acceptably to God with- out the Spirit, or the gracious Influences there- of : And certainly no Man befides Mr. Marlow will fay there is more need of the Spirit in its greater Influence in ordinary Occafions, or in common Worfhip to praife God/ nay, to ling his Praife, than there is to pr?.y, and in the doing other Duties. You mention that in I fa. 52. 52. 38. of Breaking forth. Why is that then a Vocal Singing? it was hinted by you ( even now ) to be fome kind of (homing or rejoi- cing, fag. 2 9. as if it was no fuch thing (as here you feem to grant it to be) when you think it will fervc your turn another way : But all may perceive, by your arguing againft Sing- ing after the manner you do, (that though the Effence in your fenfe be in our Spirits, and as others fay, Singing is comprehended in their Praying, i. e. when they Praife God) •> yet none of thcfe in truth is proper Singing in your judg- ment •, for if it be,you contend againft that which all Chriftians fay they do own and perform. But to proceed. There may be, 'tis plain, an extraordinary Spirit of Prayer at fome tiroes, and an extraordinary Influence in Preaching, and an extraordinary Occafion to perform thole Duties likewife, and fo in S ; ngiug : But muft not we therefore be found in the performance of each of thefe Duties at any other time ? And have not all tiuc Chriftians always in them- felves the chiefeft caufe or ground of Singing forth the Praifes of God that can be, viz.. the confederation of Redeeming and Regenerating Grace, though fometimes to fuch degrees, they do not find that livelinefs in their Spirits to do it ? Moreover, we ought to ftrive to be filled with the Spirit, that we may both Pray, Preach, and Hear alfo. But fometimes we have not thole fillings of the Spirit in fuch a meafure as at other times, yet mull: Pray, Preach, Hear, and Sing alio > for the Argument or Motive of Sing- ing* 17^ €!>e T5?eac& rcpaireH ; or, ing, (as of our other Duties,) doth not lie in our being fo exa&ly qualified to do it, or in our extraordinary fitnefs for the Duty 5 but in the requirement of God, 'tis his Ordinance, and may be our Sin if we are not fo fit to praife God as we {hould be, nor are no more lit to pray and hear the Word preached. ObjeS. But fome may ofcje6h, Doth not James only injoin Singing of Pfalms, when People are merry, or find great caufc of inward "Joy in the Lord? Anfw. No, by no means, this muft not be granted : for if fo, then People muft never pray but when they are affli&ed. Do but read the Text, Is any among you afflitted ? let him fray. Is any merry ? let him fing Pfalms* Jam. 5. 13. Sure 'tis the Duty of the Lord's People to pray as well when they are not afflicted, but are in Health, and in Profpirity » 'tis always on fit and proper Occafions to be done, but when afflieffod more efpecially, then in a more than ordinary manner to be in the Duty of Prayer. So, and in the like manner, 'tis our Duty to rejoice and fing the Praifes of God always, on all proper Occafions ; but when any' are more then ordinarily lifted up with the Goodnefs of God, or filled with the Comforts of the Holy Spirits which is intended doubtlefs in that phrafe, Is any Merry ? then they {hould in an efpecial manner fing Pfalms, or Hymns, of Praifes to God. Alio from hence we may ar- gue, that as it is the Duty of one affli&ed Per- fon thus by himfelf to pray, fo when the whole Church ftfogfit&&c. a ^ofpclO?Htnattce. 17$ Church is aifli&ed, they in an efpecial manner fhould keep days of Prayer together and fc they oftentimes do on fuch an account : Yet it is the Duty of the Church to pray at other times notwithstanding. Why fo it is in the cafe of Singing, when the whole Church of God hath received fome fignal Mercies in an efpe- cial manner, they ought together to give Thanks to God, and ling his Praife => but yet, notwithftanding, they ought to ling the Praifcs of God at other times, as well as pray at o- ther times *, and nothing is in the icaft hinted here in this place by the Apoftle James to the contrary. Object. But we have no Command to fmg in our Pnblick^ Affembliss, either before or after Sermon, nor any Precedent that any Gofpel- Chttrch did fo. Anfvo. You muft take heed and avoid need- lefs Qucftions and Contentions. We have no Command to pray in our Publick AiTemblies, either before or after Sermons > nor no Prece- dent that any Gofpel-Church did fo, Muft we not ufe that Pra&ice therefore ? I am fure this Argument is as ftrong againft the one as 'tis . againft the other. Obj. Bat we are commanded to pray always^ and that is a very convenient time when the Word of God u f reached ; every thing u fanftified by the Word of God and Prayer. Anfw. So we are commanded to rejoice ever- more, 1 ThelT. 5. 16. and in every thing to give thanks to God, Phil. 4. 4, tf. And to ling his Praifes i74 Cfjc'Bieacfjrepm'ren; or, Praifes, is the higheft way or manned of re- jocing and giving Thanks to God we are capa- ble of attaining to, as it appears in all the Scripture ■> And alfo by the example of the Holy Angels, who this way rejoice and give Thanks to God. Befides, the Preacher may pray before he comes out of his Clolet, or fe- cretly in his Heart when in the Pulpit, and ai> fwer thofe general Precepts : fo that you may fee what fuch kind of Cavilings will bring us to. 3 Tis evident we read of feveral Sermons the Apoftle Peter preached, and Paul too, and feme of them in Church-Affemblies, but no more mention is made of praying before or after their Sermons, than is of their Singing. And is it not as convenient a time when we hear the Excellencies of Jefus Chrift, and the infi- nite Love of God, and the Happinefs of Be- lievers opened, then to fing and praife God, as it is a proper Seafon to pray to God for a Blelling upon the Word ? there is the like pa- rity of Reafon for the one as there is for the other. If any has the advantage, 'tis the Ordi- nance of Singing, for two Reafons ', the one is a Precept, the other a Precedent. The Precept is given us by David, containing a Prophecy of the Gofpel-days, and Gofpel-Church. Pfal. I Oo. i. Make a joyful Noife unto the Lord, all ye Lands : Come before his prefence with Sing- ing. So Pfal. 95. O Gome let m ftng unto the Lord : let m make a joyful Noife to the Rock^ of our Salvation. And, verfi. Let w make a joyfnl Noife unto him with Pfalws. This all People, €>tttffitts, &c. a ^ofpei ©finance* 1 7 5 People, u e. the Gentile-Churches are rtqaired to do as well as others, and to do it too when they come into the pretence of God i which all Expoiitors fay, intends our* coming into God's Prefence in his Publick Worfhip. More- over, the Watch-men (and detolate Places, or Souls who have been like defolate Places) iaith the Prophet, fliall lift uf the Voice , with the Voice together fjallthey fing Jta.^ 2.7 fi.hnd thefe Watch-men ar# thofe whofe Feet are beautiful upon the Mountains, who preach the G off el of Peace, and bring glad-tidings of good things. And this very Text the Apoftle applies in ge- neral toGofpel-Minifiersin their publick Preach- ing of Chriii in Chriftian AfTemblies,fee Rom. \o. 15. But we having fo largely in this Treatife opened this, we (hall fay no more to it here.; As touching Examples, we have the Church of God, viz.. Ifrael of old, who fung together in Exod. i$.i. and in many other places; nay, always generally when they came toge- ther to worfhip God 5 as they prayed to him, fo they fang Praifcs to him S which we have pro- ved is no Ceremony of Mofess Law, but a Moral Duty, and fo a Perpetual Ordinance, And in the New-Teitament we have the Ex- ample of Chrifthimfelfwith his Difciples,who after that part of Publick Worfhip, viz. cele- brating the Holy Supper, fung an Hymn toge- ther. O how (ad a thing is it that Men fhould go about to reftrain, or withhold Praifes from the Lord which are due to his holy Name, and wherein we are fyid to glorify him ! Pfal. 50.23. 176 €&e 06?eac& repafteO ; or, 1 am perfwaded they will have but little Thanks from him one day for their thus doing. And truly that want of Go£s Prefence, or Uvelinefs of Sprit? or that caufe of Complain- ings that are in our Churches, (of which you fpeak) may partly arife from hence, k e. from the general negledt of this great Duty, in which God of old appeared amongft his People, like a cloud, to fill hisHoufe with his glorious Prefence, 2 Chron. 5. 13. own%l alfo by God's gracious Teftimony in giving his People of old jfuch eminent Victories over their Enemies, 2 Chron. 20.21,22. And when they had con- piked with the People? and appointed Singers un- to the Lord? that they jhonld praife the Lord in the Beauty of Holinefs? they went out before the Army, and to fay? Praife the Lord, for his Mercy endareth for ever. And when they be- gan to (ing and to praife? the Lord fet Ambnfh- tnents againfc the Children of Amnion, Moab, and Mount Seir which came againfi Judah, and they were fmitten. IfraeVs Succefs, (faith Mr. Wells) follows IfraeVs Singing. If the Lord's People will be found in their Duty, they (hall not want God's Prefence. To this 1 might add that glorious witnefe of his Prefence in delive- ring PohI and Silo* out of Prifon, upon their Praying and Singing Praifes to him, Aft. 16. There may, 'tis true, be a natural Joy, or falfe Rapture? by an erring Spirit : but that Joy and Prefence of God we meet with ij* his • own Way and Ordinance, nay in the fame Ordi- nance in which he met with his People of old, %insins&c a ^ofpel^^mance. 177 old, we may be fure is to be prized, and eileem- ed as no natural or counterfeit Joy, {ay you what you pleafe. If in finging Pfalms, Hymns, &c. there is no other Pv.ule or Dire&ions given in the New Tefiament differing from the Pradtice of the Saints before the Law, under the Law^ and in G off el-days, performed by Chriftand his Difci- pies ; Then no Chriftian has caufe in the leaft to doubt but fo we- are to ling, fince 'tis a Duty, and injoynedon the Churches in the NewTe- ftatnent, Ephef 5. 19. Col. 3.16/ But this I have fpoken largely to already likcwife. See Chap. 9. In Pag. 47. of your Book, you fay, u As to cc Forms of Prayer and Singings yon have fujfi- u cicntly tneated of them before, and that the c fujfeient Gifts of -the Spirit jhatt continue for cc the Worjhip of God in the GofpeLChurch to u the end of the World > and therefore your 4C Bufinefs here yon fay is, only to jhew that the u ufing a Form of Preaching, is no Example u for a Form of Singing — Becaufe, fay you, cc there is reafon for a Form of Preaching from CQ God?s Word, and Example of Chrifi him- U fttfy who read a Text, and then preached u from it ; though as he rvas not, fo others are cc not limited to that, or any particular Forms ; H yet it is lawful for them^ and required of u them to compare Spiritual Things with Spiri- cc tJial, and to give thvnfelves to reading and u meditation, and to hold faft the form of u found Words-, rightly dividing the Werd of N truth 178 €|jel5?eacfjtepatreli; or, cc Truth So that where the Scripture gives u us a liberty 1 we may nfe it •, but it is cur Sin u to take it where it is forbidden, as you fay, however °tis a greater proof for a Form of Pleading the Scrip- ture in our Publick Affemblies, than for taking a Text to preach from it. The Text faith, He went into the Synagogue of the Jews on the Sabbath-day, and flood up to read. And there was delivered to him the Book of the Prophet Ifaias ; and when he had opened the Boo^ he found the place where it wot written, The Spirit of the Lord is upon me, &c. Lhk.4. l 7* 18. And he do fed the Bool^ (fo do not we) and gave it again to the Mini- jfor % verf. 20, And began to fay unto tbcw, This day %in$iW)8tc.&®tf$tW$iiimmc. 179 day is this Scripture fulfilled in your Ears y verf. 2 1 . We read of no more he fpake unto them from that Scripture. And as touching thofe general Directions you mention, of corn- faring fpiritaal Things with Spiritnd, &c. 1 Cor. 2. 13. the Apoftle doth not prefcribe a Form of Preaching, but (hews, as onr jinnota- tors obferve, how they did difclaim thofe Orati- ons of the Athenian Philofopheis, ufing a plain and fpiritual Stile, giving the naked Truths of God, without any paint of gawdery Phrafe, fpeaking the Oracles of God as the Oracles of God, fitting Spiritual Things to Spiritual Per- fons, or opening one Scripture by another, But certain it is, they preached by an Irn* mediate and extraordinary Spirit or Infpirati- o\\\ And fo do not we, but by an ordinary Spirit from the mediate Word, and therefore muft ftudy, . and are left to ufe what Method we think may be (as I faid before) moft pro- fitable for the Edification of the People : fo that although the Matter of our Sermons are God's Word, and fo Divine and Sacred, yet the Form or Method, you may as w^ell call Formal and Human, as fo to call our Sacred Hymns, &c. God hath gracioufly owned ne- verthelefs this form of Preaching, and daily doth, for the converiion of many Sinners i and fo he doth our way of Singing, to the com- forting and refrefhing the Souls of many Saints. We have matter to be fung plainly ex- preffed, viz.. the Word of Chriftjn Pfalms^zuA they are well known \ and alfo Hymns and Spi- N 2 ritual 1 80 €lje Tdiml) ttpattet! ; or, -ritual Songs, which are alio eafily known by fuch who are Spiritual, whether they be the Sa- cred Word of Chriit as to the Matter of them or not, as it may be known, that the Dodirine is fo which we hear preached. As touching David\ Pfalms^ they are for- mally God's Word as well as materially fo : and fince we are exhorted to fing Hymns and Spi- ritual Songs, I ask whether thofe Hymns and Spiritual Songs could be without a Form,either immediately, or mediately precompofed by the Spirit ? and whether the Spirit of God doth not, may not aflift God's Servants now in pre- compofed Hymns, as he did of old ? Objett. But may be you will fay, They are not in l\4etre in the Scripture, but other words are added to make them fit to be Songs^ and that U humane. 'jinfwi We have none of the words in our own Tongue, which were originally given forth by the Holy Ghoft ; for the Holy Men of old who gave forth the Scriptures, fpake them either in Hebrew or Greek, words. And therefore fome may objed: our Tranflation of the Bible is Humane, and our Scripture not God's Word '•> belides we have many humane Supplements, as I faid before, added, to make the knfe good in our Englilh Tongue : And as touching Meter, Profe andVerfe is all one, if the fame Truth be contained in the Verfe a* is in the Profe : And if it be equal Feet, or meafured fitly to be fang, we do not matter Rhime at all. And fo fome tell you David\ Pfalrns were left in the Original. — - ©utffitt&&c.a ©mpel>©a«iiaitcc. i&i Original. But (hould we mifs it, either in the form of Preaching, or Singing the Praifes of God, iince we can appeal to God we do both as nigh the Rule of the Word as we have re- ceived Light and Undemanding, Who do you think will be mod excutable in the Day of Chrifi, we, or inch, who becaufe they are not arrived to a fatisfa&ion about the Form or Manner of Preaching, or of Singing, will do neither of them, or at leaftwife wholly live in omillion of the laft, and yet fay they believe 'tis an Ordinance of Chrift ? And let me tell you, to admit of this nice Exception againft pra&ifing of an Ordinance, .becaufe we tlo not know the exad: Form, this will run us into a multitude of needlefe and frivolous Obje&ions in the adminifiratioii of other Ordinances •, one or two of which I have met withal.. As for Example. In Breaking of Bread, (faith one) you ought to have but one Loaf, be- caufe ChrifFs Body was but one entire Body, and the Church is faid to be but one Bread -, therefore (faith he) if you have many Loaves, you err, in the form of this Ordinance h and as by you practifed, 'tis humane and devifed. Saith another, As foon as you have broke the Bread, you muft pour' forth the Wine j becaufe fo foon as Chrift's Body was broke, his Blood came forth. Saith a Third, You muft eat all, and let none remain h which others deny. . One fays^ We muft eat plentifully, for Chrift fo bids his Friends, Cant. 5. i. Saith another, A little N 3 quantity ' i»2 €ljeWatl)repattetJ; or, quantity of Bread, and fo* of the Cup, willj '* anfwer the Form of the Adminiftration. So in the Form of Baptifm, one may fay,You| } r muft Baptize the Perfon forwards > faith ano ther, Backwards 5 one may fay, with a fwift Motion ; another may fay, it mull be done with a flow Motion, and let the Perfon lie fome time buried in the Water, that we may have the clear Reprefentation of the Burial of Chrift. Would not thefe be filly Objections ? And yet thefc ap- pertain to the Form of the Adminiftration of Chrift's Ordinance. But as the Apoftle faith, l Cor. n. 16. // any feem contentious, we have no fuch Cufiom, nor the Church of God. We read, the Children of Ifrael for along time had loft an Ordinance, viz. that of fitting in Booths in the Feaft of Tabernacles, Nehem. 8. 1 4. which had not been done from the days of Jofliuah the Son of Nun, verfi 1 7. fo that none were then living to tell them the Form of thofe Booths. Suppofe now that one had faid, they -muft be made this way, and another that way '-> and they fhould not have agreed about the Form or Fafhion of thefe Booths, would this have juftified fome others among them to have laid, We will have no Booth9 at all, unlefs there be fome extraordinary Prophet to fhew us the Form or Manner how they (hould be made ? No fure, there were none among them that we read of that were of fuch a Spirit \ or if there had, doubtlefs they would have been worthy of Reproof: but they all, according a* they found it written in the Law, which God corn* manded manded Mofes, &c they went to work, and cut down Olive-branches, and Tine-branches^ and Myrtle-branches y and made them Booths. Lord-grant us the like Wifdorn in this gieat Cafe, about the loft, or long-neglected Ordi- nance amongft us, of Singing of V [alms ^ Hymns , and Spiritual Songs. Objedl. Singing is a piece ef Art y Who can fing if he be not taught, fo that he may do it ar- tificially ? &c. Can this be a fart of Sacred Gofpel-tForfiip ? Anfvo. As . this Obje&ion excludes this Holy Ordinance of Chrift \ (o it would like- wife exclude other Duties. You will not ad- mit if, becaufe it cannot be done without Art. There is, I muft tell you, an Art in Speaking, and no Man but has need to learn and be in- flru&ed to fpeak as he ought, that he may not render himfelf ridiculous, efpecially when he fpeaks about Divine Things. How rarely and elegantly do fome Men exprefs themfelves to edify others, by improving their natural Parts ? Alio there is an Art in Preaching •, and all young Men, when they begin to take upon them that Work, need inltru&ion how to handle a Do- ctrine. And fo I may fay in Praying too ;, but I have (hewed in this Treatife, that Men are'as apt, by natural Inftin&s, to fing, as they are to fpeak : And Paul (hews, in 1 Cor. 1 4. that all who have Spiritual Gifts, fhould life them with all Wifdom > fo that the Church, and all God's People, may be edified. If the Trumpet gives an uncertain Sounds who (liall prepare him- N 4 M * 84 tf)t 05?tac5 repafreu ; or, [elf to the Battel ? The Method of Preaching mure be learned and improved, and that well too. Some who have great Gifts, yet cannot utter themfelvcs in an Eloquent manner to the profit of others, and it may be, becaufe they are agamft ftudying the Rule or Art of Speaking : But all the World knows the way of Singing is eafily learned h And who gave Men thofe Faculties of Learning ? &c. Natu- ral Gifts^ as well as Spiritual, are to be impro- ved to the Honour of God. Is not Pleading of God's Word an Ordinance of the Gpfpel, and part of God's Worfhip ? and mufT nor People learn to read ? And is not that a piece of Art as well as Singing ? can People read unlcfe they are learned ? D Tis well if fome of them who make this Objection, do not fuffer their Childten to ling vain Songs, whilft they plead againft finging of Tfalms, Hymns, and Sprit pal Songs. But fincc 'tis fo natural for all,e(pecially in Youth, to learn to ling, and (o eaGly attained, ought not Parents to inftrudt their Children about what they fhould fing, and what not, that fo Art and Nature too ( as fome call them ) may be improved to the Honour of God ? Grace makes Natural Gifts and Arts to become Spiritual ^ for the very words of gracious Perfons are,or ought to beSpi- ritwal : the more of Art Men have to exprefs themielves, the more ufeful, by the Grace of God, they are made to others. If it had not been for Art and Learning, how fhould we have cometothcknowledg of the Scriptures, they being ® ingftig>& c. a ®ofpel*©?t)titauf c. 1 8 5 being locked up from us in unknown Tongues ? Object. Some have objected againfk Singing, becaufe that Gift and Manner, as they fuppofe, which was ufed in the Primitive Time in Singing, was not continued, and fucceflively handed down to m. Anfvo. By the fame manner they might ob- jc& againft the Bible, and fay, We ought not to receive it, becaufe God did not continue the Gift of Tongues in the Church, that by virtue of tho(e Gifts, the Old and New Teftament (without Humane Art) might be delivered to us : Nay, and againft Preaching too, &c. for thofe Gifts in the Apoftolical manner of Preach- ing, was not continued nor handed down to us h nay, what Ordinance had not loft its Primitive Form under the Apoftacy ? The Conclufion. AN D now, Brother, fuffer me to make a little Improvement likewife, as well as you h and notwithftanding your Conclufion fa- vours of much "Bitternefs, I would fain have mine end with all Sweetnefs : if there is any Tartnefs, I cannot well help it. Ftrft. Whereas you infer (inging together of David's Pfalms, or ahy humane precompofed Forms, is a corrupting the pure Worfhip of God, in mingling Law and Gofpel, or humane and divine things together, Firft. I i $6 Wgz *Bw(b repafcen ; or, Firft, I infer, That to fing David's Pfalms and Scripture-Hymns, and facred Songs taken out of the Word of Chrlft, together in the publick Worfhip of God, is an holy Ordinance of Chrift, and not in the leafl: to mingle Law and Gofpel together any otherwife than the Holy Ghoft hath done it > for Moral Duties are the fame in the Law and Gofpel. Secondly \ Whereas you fay, This will lead us to return from whence we came, or a Dog to hvs^Vomit, and as a Sow that was wajhed, to her wallowing in the Mire. I fay, i. You do not write like an humble and trembling-hearted Chriftian, but (hew too much Gall and Worm- wood in your Spirit. And, 2. I fay, to fing the Pfalms of David y and other facred Serif - ture-Hymns and fpritual Songs, is to build up the old wafle places^ and refiore the ancient Paths to dwelling and a going forward and not back- ward. Thirdly ^ You would, you fay, have the Leaders among us ferioufly confider, that are for 1 uch formal Singing ( as you call it ) whether they will be able to plead at the Bar of Chrill for this Practice, tho they may urge it on their fellow-Brethren here, &c. and you put up a kind of Prayer, that God would give us a true fight and fenfe of the evil Confequences of this Error (as you are pleafed to call it ) that We may not caufe his People to fin, but that with found Dodfrine we may ftrengthen the weak Hands and feeble Knees, &c. u4nfw. StnBfti^&c.ai©ofpe^€)?timance* 187 Anfxv. I muft intreat you to confider, whe- ther you will be able to give a good account at the Bar of Jefus Chriit, for endeavouring to diminith from God's Word •, nay, from Chrift's New Teframent •, for fure we are, Tinging of Pfalms, Hymns and fpiritual Songs is one Or- dinance found therein, which you ftrive to take away, and foolifhly plead only for a thing called the Effence of it, without the A& or difchargc of the Duty according to the nature of the Ordinance, and fo contrive a new kincl of finging out of the dark Imagination of your Heart, and add that in the ftead of it, which is not underftood by the generality of Mankind, and fo make us to believe ( if you could ) that Chrift hath left an Ordinance that there is no way to come to any Certainty how it (hould be performed •, and hereby alfo lay a juft occafion of Offence, or a Stumbling-block in the way of weak Chriftians, to think they may pra&ife Ordinances acceptably to God ( which requires the bodily Organs ) without the Body, and fo r deny the Body to glorify God, tho re- deemed to that end-, and expofe our Glory (viz.. our Tongue) to Reproach and Shame, and confequently rob God of feme part, nay, one great part of his glorious Praife, and his poor Church of much fweet Comfort and Soul- Refrefhment in his bleffed Ordinance, as 1 have (hewed in the rtrft Chapter. Moreover, confider what an account you will have to give to the Judg of the Quick and Dead, foraying, when the Scripture (aith they fung, yBL 1 88 C|e 05?cacij repatcea ; or, (viz. Chri/i and his Difcifles) they did but give Thanks, or fay Grace, from the remote and indirect Signification of the Greek Word ; or elfe fung alone, and not his Difciples with him. See what Reverend Mr. Cotton hath faid in Pag.14. of his Book, in Anfwer to fuch a kind of Objection as you make, mentioning that place of David, Pfal. 3, 4. & Pfal. 77. 1. / cried to the Lord with my Voice : u Shall a Man cc detrad: from his meaning, and fay (faith a IVfr. Cotton ) he cried to God only with his cc Heart ? So when David exhorteth the Gei> u tile Churches to make a joy f hi Noife unto the u Lord, you do detradi from his meaning, u when you make his meaning to be, not that cc we fhould fing unto him with our Voice, but ft that we fhould only make Melody to him in c4 our Hearts ? fuch detra&ing (faith he) from ■" the Word is alike difallowed and accurfed " of God, as adding to his Word, (or other- wife, fay I, a diminilhing from it. ) Objedt. " But, faith he, you objeB fingivg -1 °f Pfa^s with the Voice, U but a Type of " that Melody in the Heart, or to that purpofe J find he fpeaks. AnfvQ. 1. " No Scripture (faith he) fpeak- " eth of it as a Type, nor doth any Evidence J? of Reafon declare it. " 2, You might as well fay, that praying u with the Voice was a Type of praying with u the Heart, and fo it is abolifiied. cc 3. If iinging of Pfalms with a loud Voice * c had been a typical Worfhip, David would not cc cc not have exhorted us to the Pra&ice of it ct on the LordVDay under the New Tefta- u ment, Pfal.95. i, 2, 7. " 4. Ghrift and his Apoftles would not have cc ufed it in the LordVSupper, which is a " Feaft of the New Teftament > nor would cc ?W and Si/^ have ufed it in Prifon among u the Qentilcs ; nor would the Apofile have injoyned it on the Churches. u 5. The Light of Nature is never wont Co u teach us Types and Shadows h doth it not as u well teach us to praite God in imging with w our Tongues in times of our rejoycing, as to u cry to God with our Voices in times of " diftrefs > Fourthly } Whereas you would have us to confider, that if we err from the Rule in offer- ing Praifes to God contrary to his Appoint- ment, whether vjc do not worfbip God in viin ? 1 fay to you, whilft we thus offer Praifes to God, it appears we worfhip him according to his Appointment, and fo acceptable to him, and to his Glory, and our Comfort. Strange, ours is not right and fpiritual Sing- ing! and yet you can find no other way according to the Pvule to perform that {acred Duty and Ordinance. Thus I have anfwered your Book (as well as the Lord hath'been pleafed to help me) accor- ding to your Requeft i for I was urged by you to do it you well know before feveral Witncffes ; But did not I think the Name and Honour of God 1 90 €&e O^etfcfi repawn ; or, God lay at ftake, and the Information of many of his dear Saints and People, in order to their further Comfort and Eftablifhment in his whole Mind and Will, I flioukLnot have anfwered you in the matter ; and if you, or any body elfe^ fhall fee caufe to reply, I (hall be ready to re- turn an Anfwer, if I find it do deferve or need one, if God is pleafed to fpare my Life, and to enable me in the Work. And now one word to you, my dear Brethren and Sifters, whofe Souls are eftablifhed in this fweet and heavenly Ordinance. Firft, Gonfider how univerfally this Ordi- nance hath been pra&ifed, of finging the Praifes of God. 1. By variety of Perfons *, as Kings and godly princes, as Mofes^ who was a King in Jefxrun, Deut. 33.5. David^ Jojhaphat^ So- lomon, &c. By worthy Governours, as Ne he* tniah^ &c. by Prophets, by the whole Congre- gation of God's People ^ by Chrift and his Apoftlfes ^ by the holy Martyrs of Jefus in the Primitive Times. 2. In all places i by Mofes in the 'Wil- derncft, Exod. 1 5. by David in the Taber- nacle, by Solomon in the Temple, by Jehojha- fhat in the Gamp, by Chrift and his Difciples at the holy Supper, by PahI and Silas in Prifon. 3. In almoft all Conditions \ in times of Im- prifonment, in Peifecunon and Martyrdom. 4. By ©ingots, &c. a^ofpcl^juinatice, 191 4. By all Sexes, both Men, Women and Maidens, old Men and Children. 5. Nay, and how all Creatures in Heaven and in Earth arc called upon by the Holy Ghoft to fing forth the Praifes of God- 6. Confider how God hath honoured it with his Pretence and gracious Acceptance, 2 Chron. 5.13, with Vidory over Enemies, 2 Chron* 20,21,22. 7. Confirmed by Miracles, A8. 16. 25,26. Secondly, Confider that Singing is, 1. The Mufick of Nature, as Mr. Witts ob- serves, the Trees and Woods by a Metonymy are faid to fing : And what fweet Mufick do the pretty Birds make in the Air and Woods ? 2. 3 Tis the Mufick of Ordinances, as ap* pears by our Saviour's tinging with his Difci- ples at the Celebration of one of the higheft and mod fublime Ordinances of the Gofpel 3. Singing is the Mufick and Melody of Saints. 4. *Tis the Mufick and Melody of Angels. 5. 5 Tis and (hall be the Mufick and Melody of Heaven, the gloiious and glorified Saints and Angels fend up their Praifes this way. But, my Brethren, be intreated to cry to God, that you may fray and (wg with the Spirit) and with Vnderftanding alfo y 1 Cor. 1 4. 15. and with Grace in your Hearts, labour after Holy and Heavenly Frames. We muft fing with Af- ft&ions , let your joyful Noife be from the fenfc of God's Love iu a dear Redeemer to your $wn 192 %ljz Oi^eacf) repaired ; or, own Souls. Let it be by exciting your Graces \ let Faith be in exercife in this Duty,as well as in Prayer, and under the Word* Let it be with inward Joy j remember it is your Duty to re- joice evermore, and what then can hinder your Singing God's Praifes at any time? Let it be for Spiritual Mercies and Bleffings *, chief- ly, more for deliverance from your Sin? than from your Suffering. You have found that Singing is not only fweet and railing to the Spirit, but alfo full of Inftru&ion \ nay, I have heard how God has bleffed it to the Converfion of fome Souls, as Well as to the Confolation of others. Auftin is very excellent to this purpofe \ 4t Quantum ic flevi in hymnis & canticis fuave fonantis u Ecclefia tm, voces ills infitebant amibni u mei*, & eliquabatar veritat tua in cor meum^ ic ex €a efflwbat) inde effettta petatis ^ & cur- cc rebant lachryma, & bene mibi erat cam eis. W Hoyv fweetly ( faith he ) have I wept in Hymns, and Spi- ritual Songs, was performed in the Primitive Church by a Special or an Extraordinary Gift, and therefore not to bepraftifed in thefe Days, Are Examined, and clearly Detefted. Alfo fome Reflexions on what he fpeaks on the Yvord O^uvgH, Hymnos : And on his undue Quotations of divers Lear- ned Men. By a Learned Hand. Pfal. 119. 141. lam fmall and defpifed : yet do not I forget thf Precepts. 1 Cor. 14. 22. Wherefore Tongues are for a Sign, not to them that believe, but to them that believe not : but Prophefying fervetb not for them that believe not 7 but for them that believe. By H. KE AC H. Union, Printed for the Author, and fold by John HancocJ^inCMc- Alley on the Weft fide of the Royal Exchange, and by the Author at his Houfe near Horfelydown in Southward i5?i. O) To all the Saints and Churches of Jefus Chrijiy Chriftian Salutation, ( Honour ed, and Beloved } IT grieves me I have further occaficn to trouble you after this manner : I know not what fhould move Mr. Marlow to write his Appendix, juft at a time when he was told I was writing an Anfwer to his firft Difcourfe : he might have had a little Patience, and have ftaid till my Treatife was publi(hecl> whereby he might the better have perceived, whether what he wrote the laft Year would abide the Ten or Trial of God's Word or not : This is therefore his fecond Attempt in publick againft God's holy Ordinance of iinging of Pfalms, Hymns, &c. before any body appeared vifibly to oppofe, or put a flop to his undue Proceed- ings. For what Call he had to begin this Con- troverfy at fuchran unfeafonable time, I know not i but fince he has done it, certainly none can fee any juft caufe to blame me for {landing A 2 up 3 General Cpflfie up in the Defence of that Truth of Jefus ChriO, which 1 am fo well fatistied about, and efta- blidied in, and that too as it is pra&ifed by the Church, to whom 1 am related as an unworthy Member, and above |>wenty Baptized Congre- gations befides in this Nation. Tho before I went about it, I offered my Brethren (him or any other) a fober and friendly Conference in the Spirit of Meeknefs, which I could not obtain, tho 1 did not give fuch a publick Challenge as my Brother intimates in that ftrange Epiftle he hath wrote to me - but upon the coming forth of his Book, I was troubled, and would have had it been difcourfed in the General AiTembly, but that was not confented to*> and then I told my honoured and Reverend Brethren my purpofc was to give an Anfwer to his Book, but did not enter upon it till I was urged by feveral, and particularly by Mr. Marlow himfelf, before divers Witnefles, in fuch kind of words as thefe, i. e. Anfwer me like a Man. Whether he is anfwered like a Man, or but like a Child, is left to your Confideration, Ms done according to that Light and Ability God hath been pleafcd to beftow upon me. But if he, or any of his Helpers, do fee caufe to reply, they muft anfwer fuch Per- fons who have wrote upon this Truth, like Men, and Men too of great Parts, Learning and Piety, or let them not trouble me nor the World any more. As touching his Epifllc to the Churches, 1 fhall take but little notice of it, nor of that he hath writ to mv fel£ fith fith in my Judgment, neither of them fjgnify much - you are Men of greater Wifdom than to be frightned out of an Ordinance, or de- terred from feeking after the Knowledg of if, with thefe fcurrilous Names of Error, Apofta- cy, Human Tradition^ prelimited Forms, mif- chievous Error, Carnal Forms, Carnal Wor- (hip, &c. Thefe are hard Words, and do not befpeak a trembling Heart, nor a humble Spirit, and better becomes a Man that pretends to Infal- libility. But what fome Men want of found Ar- guments, they think to make up by hard Words and Confidence ; but this will never do with you. How hath our Pra&ice of baptizing Be- lievers, &c. been branded with the reproachful Name of Error ? and D tis very obfervable how fome Men of far greater Parts and Ability than my Brothers or mine, either have cried out a- gainft the Reign of Chrift, Converfion of the Gentiles, and calling of the Jews, as a grofs Error, as witnefs Mr. Richard Baxter parti- cularly of late. 3 Tis Arguments I know you look for, and if you find thofe of Mr. Mar- low's to prevail againft what I have faid, do not regard what 1 have wrote in the leaft \ for I would have your $aitb ( as the Apoftle fpeaks } to ft and in the Power of God^ and not in the Wifdom of Men. The fmallnefs of the Num- ber of our Churches who are in the Practice of this Ordinance, 1 alfo know will tlgnify no- thing with you, provided it be proved to be a Truth of Jefus Chrilt : What tho there was not one of our Churches that had Light in it, A3 if 6 a General Cptffle it would certainly the more concern them to enquire after it. And tho he hath fo courfly faluted me 5 &c. yet I am not concerned at it further, than to bewail his Confidence and Ig- norance, to fay no worfe, I know no Men in any Age, who appeared firft to vindicate a Truth, which others call an Error, but have met with the fame llfage I meet withal from our Brother \ who, 1 hope, is a good Man, and means well, yet is he ftrangcly beclouded. As I have been a Preacher up of Spiritual Worfliip (as he lays) and that too more than thirty Years ( tho a poor and unworthy one 5) fo through the Grace of God, I hope (ball conti- nue to do unto the end of my days \ and 'tis only Spiritual Worfhip, you may perceive, I plead for, in contending for finging of Pfalms, Hymns, and Spiritual Songs, none of which three can he without their fpecial and particular form. But muft they needs be therefore carnal and humane Forms which appertain unto them ? I fee 'tis time to (tend up for the Form of Ordinances, for the Form of Do&rine, and for the Form of found Words *, for if we muft part with finging of Pfalms, Hymns, &c. from his pretended Arguments about Forms, all external Ordinances muft go as well as that of Singing: In a word, we muft give up our whole vifible Profeflion, and wait for thofe ex- traordinary Gifts of the Spirit that were in the Primitive Time, if we muft not fing till we Have that extraordinary Gift to do it, which fome had in the Apoftles Days, and the like to tlje 'Baptise* Cfmtxljeg* 7 like in difcharge of every Gofpe-1- Ordinance* which were to abide in the Church to the end ot the World. He may as well therefore fay, I do but coun- terfeit that excellent Gift in Preaching ( when I preach ) which was in the Primitive Gofpel- Church, as thus to charge me in the cafe of our tinging by the ordinary Gifts of the Spirit : Read his Epiftle to. me, append, p. 1 5. It feems to me as if my Brother does not un- derftand rhe nature of Moral Duties, or natural Wor/hip, but miftakes, and thinks natural or moral Worfhip mud needs be carnal, tho we never plead for the performance of any Duties that are moral naturally in themfelves, without the help and alTiftance of God's Spirit, and the Graces thereof in our Hearts. Is it not part of natural Religion and WorShip, to fear God, to love God, and truft in God, and that too with all our Hearts, and with all our Souls, and with all our Strength, and love our Neighbours as our felves ? &c. Thefe Duties appertain to na- tural Religion \ yet without the divine Help and .Influences of the Spirit, we can do %?neof them in a right manner h no more, (ay I, can we pray, nor ling thePraifesof God, which* are Duties comprehended in our fearing, honouring, wor- shipping, and loving of him. And whereas Mr. Marlon? reflects on me, as if I iingled out my lclf more than others in London, in pufhing on this practice of Singing. I mult tell him, I have abundance of Peace in my Spirit in what I have done therein : And if our People ( I A 4- mean, s a General Cpiflle mean, the Church to wjiom I belong) are one of the firft Churches of our Pcrfwalion in this City, found in the practice of this Sacred Or- dinance, I am fatisfied it will be to their great Honour, (and not to their Reproach ) and that not only in fucceeding Ages, but aflb in the Day of JefusChrift. But, blefied be God, the greateft number of our worthy LondonJLl&txs are as well fatished in this Truth as my felt, and many of their People too, and will generally, I doubt not, in a little time get into the pra&ice of it* Our Pveverend Brother Knovcllys 'tis known is clear in it, and has pra&ifed it for feme Years, though at prefent 'tis not ufed in his Congre- gation. He told me lately, he is about to write in Vindication thereof, which he in- tends to publifh in a fhort time, if the Lord pleafe to (pare his Life. And whereas Mr. Mar low affirms, as if I had brought Singing into our Congregation, to the grief and trouble of many of our Mem- bers j it is ialfe, for 'tis known the Church hath been in this pradlice near twenty Years # after Breaking of Bread, and near 14 Years on* Thalikfgiving-days in a mixt Congregation. And what was done of late in bringing it in af- ter Sermon on the Lord's Days, was done by a regular Aft of the Church in a- folemn man- ner : And though fomc of our worthy Brethren and Sifters are at prefent fomewhat diffatisfied with it, yet I doubt not but will in a little time fee their Miftakes, if men bufy Men as he do not ta tfte 'Baptist! Cguccljcjs. 9 not in an undue manner blow up Coals of Contention amongfl us. Can any fober Chriftian think he hath done well to publidi the Private Affairs of a Par- ticular Church to the whole World ? It Teems to fome as if he has hopes there will be a Breach in the Church, upon the Account of our Sing- ing the Praifes of God '•, but I hope he will find our worthy Brethren underftand themfelves better than to go about to impofe on the Church or Confciences of their Brethren, or to drive to pull down that which the Church and themfelves too, have been a building for fo many Years. Can there be a Man fo left of God as to countenance any Per- fons to make a Schifm in a Congragation, be- caufe they cannot forgo a Duty they have fo long been fatisfied in the practice of, and fo the whole Body to fubmit to the Sentiments of a few Perfons, as if they had Power over our Faith ? We do not fay our diffatisfied Brethren fhall fing with us, or we will have no fellow- fhip with them h no, God forbid we fhould impofe on their Confciences. We do not look upon Singing, &c. an EfTential of Commu- nion ; 'tis not for the being, but for the com- fort and well-being of a Church. We have told our Brethren (fince we fing not till after our lail Prayer) if they cannot fing with us, nay, norilay with the Church whilit we do fing, they may go forth, and we will not be of- fended. Should any countenance, through a hot and unaccountable io a General <£ptffie unaccountable zeal, fuch a Schifm, it would make ftrange Confufion in our Churches. And fince he thus publickly hints at this private Cafe atnpngft us, I had I thought a clear Call to open the matter plainly as it is, to clear my felf and the Church, to all who may read his Epiftle and this my Anfwer, for we have done nothing we have the leaft caufe to be afhamcd of, or unable to juftify in the fight of God or Man. I fhall add one word to the confideration of the Brethren of our Church, I doubt not but they will confider it. i.If they look upon us as equal in Knowledg and Uprightnefs towards God with themfelves, they may Tee we have the fame ground to be offended with them in diminifhing from God's Word, as they may be with us, for adding (as poffibly they think) to God's Word. 2. And let them confider 'tis a horrid Evil to break the Bond of Spiritual Union, and urt\ a wares to wound the Body of Chrift.' Whofe Work is it thus to do,but the Devil's ? and what a reproach doth it bring upon the Truth ? and how grievous is it to all truly Godly Ones, and grateful to the Enemies of our Sacred Profeflion? Befides, upon fuch a trifle, can it be fo hainous a Crime to be found often in that Duty, which they with us have fo often -and long been in the pra&ice of, and in a mrxt Affembly too, many and many times? Bel ides, brought in by almoft an unanimous Agreement M a folcmn Church-Meeting, there being to ttje 'Baptise* C&urcfieg. 1 1 being not above five or fix that (hewed any publick diffent, nor they neither fignifymg_any fuch diffatisfadtion, i. e. that if we fang at inch Times, they could not bear it s nor do 1 hear they do defire us now to decline the {aid practice. Love will cover a greater Fault than this, for they may fee caufe to believe tis not Self-Interefr, but the Glory of God we wholly aim at. But to return. The truth is, I wonder any fhould be ta- ken with his Book, for I never law anything come out in Print upon any controvertible Truth, that has lefs of Argument m it, or more of Confidence. And 'tis not my Thoughts alone, nor more deftrudive Mediums made uft of to the whole of the external Parts of Reli- gion. Nay, one told me very lately, that one of our diffatisried Members intimated to him, as if our Bible was not truly or rightly tran- fiated •, and it feems to rife from what Mr. Mar- fowhath afferted in his Book about the word Hymnos. I fear'd that would be the tried: of his Attempt, if any Body regaraed what he hath faid upon that account. But, prav, what Call has he to rebuke me, after this publick manner, efpecially before the whole World? If I had done any thing am^s in his Judgment in that Matter, could w Ih he had had more Wifdom and Pmdence, or etle left the Controverfy to fome more diicreet ana I cannot forget the two Brethren that oppo- i2 a Genera! €pmt pofed Singing the Praifes of God, and would not comply with the Church, (though they did not feparate themfelves from the Church) when firlt the practice of it was received amongft us near twenty Years ago. One of them foon after brought a great Re- proach upon Religion by immoral Actions, and came to nothing i> and the other fometime af- ter turned Quaker, and to my Face denied the Refurre&ion of his Body, &c. As to that way Mr. MayIow fpeaks of prai- fing of God in Prayer, without finging of Prai- fes, as being more fui table (as he thinks) to the ordinary Gifrs of the Spirit. I muft tell him, God's Word is our Rule \ and fince God doth require his People to celebrate his Praifes by finging Pfalms, Hymns^ &c. doubtlefs that fuits as well with the ordinary Gifrs of the Spirit, as fuch Gifts fuit with Prayer, Preach- ing, &c. And I fear one day he will not be found able to give any good account of himfelf in his bold Attempt, in feeking to rob God of his glorious Praife by finging to him, as he hath enjoined us to do \ nor do I fear, but through the Help and Authority of God's Word, I (hall, in the Day of Chrift, ftand with Joy and Confident before him, upon this refpeft, when poifibly he may be afhamed, if he has not fincere Repentence for what he has done. Is it not a falfe Affertion for him to fay as he doth, ( in his Epiftle to me ) That as to our way of Vocal Singing together, there is nei- ther Command nor Example for it, either in the to tlje T5apti?en €fjurcJje& 1 3 the Old qx New Teftameut ? I (hall leave "it to the Confideration of all wife and fober Men. Certainly all will conclude the Man is (kangely left of God, cfpecially confidering he builds his main Confidence from a remote and indirect fignitication of a Greek Word, and yet, as I am told, underftands. nbt that Language nei- ther. My Portion is, I perceive, to undergo hard Cenfures from Men s but ^cis no more than my Bleffed Mafier met with h and what am I that I (hould complain ? One faid> He was a good Man : but others faid^ Nay y bnt he hath a De* vil, % and dtceiveth the People. John 7. 12, 20. The Lord increafe Love among all the Saints* and a bearing and foibearing,a gentle and Chri* ftian Spirit. We all know but in part. And O that the Lord would be pleated to deli- ver Mei^ who proftfs the Gofpel, from that horrid Sin of backbiting of their Neigh- bours, and from that bitter and unaccountable Spirit of Prejudice that feems to be gotten into the Hearts of fome ; from whence they feem to tear the Names of their Brethren to pieces through undue Offences. Tfcefe thnigs are mat- ter of Lamentation, and I fear the forerunner of a difmal Hour that is coming upon us. Cannot Chriftians have the Liberty of their Confcien- ces from their Brethren, to pradtife a Truth ac- cording to their Light, without being charged and cenfured after this manner, with Carnal Forms, arid mifchicvous Error ? &c. I (hall not 14 a Qpcnecai eputie, «cc. not retain you longer, but defire you, whoever you are, impartially to read and well weigh my fobet-Reply to my Brother's Appendix : I am glad it came forth before all my Treatife was printed off, though it is true it makes the Price more than I intended. There is a Reverend and Learned Friend, who meeting with Mr. Marlovfs Appendix fi\\&- ing him quoting learned Authors in an undue and unaccountable manner, to little purpofe, (which bccaufc it might pollibly amufc the Unlearned and more unwary Reader ) he has, in love to this Sacred Truth, and to deliver the Souls of Men and Women from Miftakes, made fomc Reflexions on what he has wrote on that ac- count, at the clofe of this Reply. If the Lord pleafe to blefs what I and my Reverend Friend have faid to the further clearing up the Truth, I fhall not be troubled at my Pains nor Charge. I have been forc'd to repeat fome things twice or thrice, by reafon of his leading me in iuch an unufual Path. This is all at prefent, From him who is your unworthy Brother in the Gofpel and Service of Jefus Chrift, & Kjack c 15 ; .. . 1 ■ 1 ■ ■ 1 ■ ■» ■ * ■ ■ 1 T ■ tv m . tr AN ANSWER To Mr. Marlon's Append ix FIrft of all you tell us, That to praife God* or fraijing of Godjs not confined to Songs of Praife i but that there are other ways and manner of fraijing of him than fitch melo- dious Singing. jinfwer. We never yet aflferted there was no other way or manner to praife God, than by finging of his Praife. Nor is there a Man who affirms any fuch thing that 1 know of*, but it is one thing to own thofe other ways of praifing of God, and another thing for you utterly to deny this way, or the way we ufe in fing- ing his Praife. But I mult tell you, molt Learned Men, nay, all that I have met with., do conclude, the Dif- ciples, or thofe Children you fpeak of Mattk, 21.16. Lake 19. 37. did fmg thofe Hcfan- n*s to the Son of David, as I have (hewed in the firft Chapter of the foregoing Treatife. , I perceive you have now at laft raifed the Auxiliaries againft this BlefTed Truth of Jefus Chrift. But as a worthy Brother hinted the other day, Dr. Owen is a prefs'd Man, and as forced in fo, he doth you ho fervice at all, as 1 7 2. Becaufe, as the Dodtor obferves, Singing in the Temple was one great part of God's Worfliip ", from whence 'tis not likely our Sa- viour fhould neglect that part. Moreover, he poiitively affirms, Chriltdid, with chearfulnefs and joy, give Praife to God by Singing. 'Tis well known Dr. Owen owned no other Singing than what we do j he doth nowhere talk of the Eflence of Singing in our Spirit, and fo exclude vocal or proper Singing. i. He acknowledges Singing, isPraifing of God, fo do we i> and fay, 'cis one of the high- ell ways of Praifing him too. 2. He intimates there are other ways of praifing of God, beiides Singing his Praife •, though if clearly holdeth forth that our Savi- >ut would praife God that way, namely, by Singing. And ycu would do well to obfexvc what our late Learned Annotators fpeak upon that of Heb. 2. 12. thefe are are their words. i; Chrift and they are of one Father, (that is, ct the Saints are here called his Brethren) ct he by Nature, and they by Grace, and u from one Humane Parent, Luke 3. 23, tc 38. and both of one Flefh j He foleran- u ly fung and praifed his Father with them iu ( fay they ) at his Supper, Mttth. 26. 3c c * in that Rxprefentative Church, Mark 14. " 26. Yet we, as I faid before, do readily grant, as the Dodor intimates, thofe other ways of Prailnig of God, and that Prayer, the Word of Faithy and the Fruits of Obedience, hath a B tendency tendency to the Praife of God : But if the Do&or, and fome other Learned Men, fhould intimate,that that Greek word Hymnos fhould in a remote fence fignify Praiiing of God without Singing: we ask, Whether any of them fay thole ways of Praifes, without Sing- ing, is the immediate, gemrine, dired: and primary fignification of the word ? All your Helpers will fail you here. There are other Greek words to exprefs thofe other ways of Praife to God befides Hymnos. You are upon a dangerous Rock j you make it your Bufinefs to trouble our People with the figni- fication of the Greek word Hyrnnos, a Hymn, (though you underftand not .that Language ) juft after the fame manner that the Pedo* baptifts do with the word Baptizo - 7 fay they, it fignifies wajhing^ as well as dippings which learned Fi(her grants. But how ? Take his words , " 'Tis ( faith he ) fo taken impro- Cc perly, indire&ly, collaterally, by the by, Cc or remotely, it fo fignify s,-w'z. awafhing: cc But (faith he) the direft, immediate genu- cC ine and primary fignify tion of the word Cc Baptizoy is Immcrfion, Dipping, or to dip, " &c. You, it ieems, take the fame way to deftroy the Ordinance of Singing God's Praifes, as they take to deftroy the Ordinance of Baptifm : But this will do your bufinefs no better than that will do theirs ^ Dipping is Wafhing, but every Wafhing is not Dipping. Theirs is (as Mr. Fifher obferves) an impro- per, remote, or indirect Baptifm, that they in-* fer to ^C. Marlow'0 3ppettilft, i 9 fer from the improper Signification of the Greek word BaytiiLO, and fo no true Baptifm at all. vSo you, afferting from thofe Learned Men, that the Greek word Hymnos fignifies a meer or common praifing of God in Prayer : 'tis, fay I, but an improper, indirect and re- mote fort of Singing of God's Praife, that the Word will admit of in that fenfe, and fo no Singing at all. \i you difcourfe with learned Perfons, they will tell you, that fome Greek words do, in an improper or remote fenfe, bear feverai Significations ; but the direct, genuine, and proper fignification of the Word is Sing- ing, or, they fung. And now do you not think you are greatly to blame to make fuch a flir upon a word you understand not, after the manner you have done, and thereby caufe Doubts to arift in the Minds of poor weak Chriftians about the Translation of the Holy Bible, and render our Famous and Learned Translators unfaithful ? But I hope our People will not regard or mind what you unadvifedly have wrote and fai' r Jupoil this Account. Have not the Tranflator^, (who compared divers Greek Copies together,) been more faithful to give the proper, genuine and direct figniftca- tion of the Word, they hymned, they fung an Hymn, than from the remote fenfe, they faid Grace, or gave Thanks ? We read he gave Thanks when he took the Bread, &fisx\\z Word there in the Greek*, he Hymned J I have often faid, to fing to God in aright manner, b B 2 praifing 20 an'SnCiucr praifing of God, but all praifing of God is not tinging his Praifo i> therefore they that tranflate the word, they fraifed God y {peak the Truth, but they do not (peak all the Truth. But if our Saviour and his Difciples did no more than in an ordinary manner give Thanks, as we do after Supper, our Tranflators do affirm a, falfe thing, to lay they fung an Hymn, as elfewhere I have more fully demonftrated h becaufe Singing is more, and a different thing from faying of Grace, as you hint an old Dutch TranfUtion reads it. / But not to mutter up a multitude of learned Men, as I might do, who exactly agree with our Tranflators on that word, take ( once a- gain ) what Dr. Du-Feil doth affirm, (who underfiood, as I am informed, all the Oriental Tongues) in his literal Explanation of the Adls of the Apoitles, :Atts \6.. 25. (tho I quoted u him before ) citing Ruff Presbyter of Aqui- tc It a, in the Title of the 7 2d Pfalm faith, cc Hymns are Songs which contain the Praife cc of God s If it be Praife and not of God, it cc is not a Hymn } if it be Praife, and of God, 4C if it be not lung, it. is not an Hymn '•> it muft cc therefore (faith he) chat it may be an Hymn, " have thefe three things [Praife] [and of ct God] [and a Song] : therefore Paul and " Silas, faith the Do&or, fung Praifes to God cc foruhe Honour put upon them, in that they cc fuflfered innocently for promoting the Glory " of Chrift. Many of the Learned Men you quote, fay Hymnos is Praife, you need not fay any to S&t. Marlow'g 9ppenWf. 21 any more to that, we all own and grant it 5 but yet alfo fay the proper and genuine Signification of it^is praiimg of God by Singing. Now this be- ing fo,you bafely abufe the Translators.) (Ayytnd. p. 1 2.) in faying, "Surely it muft be granted that ic the word fmg and fmg in thofe four Scriptures ct were imprudent Additions to thofe facred u Texts. Thefe are your words. 'Tis afhame a Man of your Learning (hould fto defend your ownFantafy) charge the faithful and renowned Translators after this fort. Thefe things being fo, What Authority have you to fay our Sa- viour and his Difciples did not fmg ? or, what reafon has any fober or Godly Ghriftian to be- lieve you, if you fo boldly affirm it ? Therefore I, upon good Authority, in oppofition to what you fay, p. 12. that therefore from the Signifi- cation of the word Hymnos, there is a good and facxed Foundation or Warrant for fuch vocal melodious tinging at or after the LordVSupper, feeing the word doth bear that as the diredr and proper Signification of it. And alfo we fay t^iat what Chrift did was a Rule for us in that of Singing, as well as in taking the Bread and breaking it, and llefling it, and taking the Cup, &c. Mult not we ilng the Praifes of Chrift who have the Spirit but in meafure, becaufe Chrift had the Spirit without meafure? And becaufe the Primitive Gofpel- Church had the extraordinary Gifts of the Spirit in Prayer, Preaching, and Singing alfo, muft we not pray, preach, nor ling ? if we muft not do B 3 one 22 3tt iMmec one of them, we muft do none of them : And therefore in oppoiition to what you fay, Tag. 13. of your Appendix, If the Pra&ice of Chrift and the Primitive Church, doth not bind us to the Qbfervatiori of one Ordinance, viz.. that of Singing, it binds us to the Obfer- vation of none \ 5 tis time to look about us, for your manner of arguing, I do declare, (as 'twas intimated to me the other day by my Reverend Brother KnovoUs) tends to the overthrow of ail Gofpel-Ordinances whatfoever \ therefore I warn all my Brethren to take heed how they hearken to you in this matter, as they tender the Glory of God, and the Eftablifhment of all Gofpel-Worfhip and Ordinances. But to proceed : 'Tis an cafy thing (for any wary Reader, who is not willing to be de- ceived ) to perceive the Man hath a bad Caufe in hand, and that he reafons not like a wife 2nd cnlightned undemanding Chriftian. Which doth fully appear, if we confider the falfe and prepofterous Mediums or Ways he takes to make out what he pretends to prove. I. For one while he feems to aflert, that tjie Effence of Singing, which is (he fays) in our Spirit, that will ferve our turn in dis- charge of the Duty of finging forth God's Praifes, without imploying our Tongues or bo- dily Organs in it, which, as I have -again and again faid, doth as well exclude vocal Praying and Preaching, &c. as Singing. See Fag. 8. of his firit Treatife* : , . 2. The*} to Opt* Marlow'0 8ppentU&* 23 2. Then again at another time, kecaufe there are other ways to praife God befides tinging of his Praifes, we muft not fing his Praifes at all. Appendix, p. '4, 5. 3. At another time he feems to exclude all Singing out of the Bible, from an impro- per Signification of a Greek word, and ltrives to make it out 'twas only common Praifes or Thankfgiving in Prayer. See the Epiftle to me, and Appendix, p. 1, 2, 3, 4. 5. And fo quarrels with the Tranflators of the holy Bible, as if they wanted Skill in the Greek Tongue, or elfe Faithfulnefs in rendring the Word, they fung an Hymn, which he tells you they fhould have rendered, they gave Thankh or faid Grace. But further, to clear our God- ly, Learned and Pious Tranflators of the Bible > let it be confidered how carefully they were in # other Cafes, particularly in refpecl of the word Baptizo, which they never ventured to tranflate Rantizo, fprinkling, to favour their own Pradice, but rather chofe to leave the word in the Original Tongue, and not tranflate it at all, than to give a falfe Signification of it. 4. But left all thefe Tricks and Shifts (hould fail him, he flies to another broken Refuge, viz. intimating that the Ordinance of Singing doth not belong to us now, but may be pra&ifed by the Saints hereafter in the thoufand Years Reign r or feventh thoufand Years of this World. Which is a very doubtful Point, I mean, whether there will be fuch a thoufand Years Reign or not, in his fenfe> and yet this Duty B 4. Iks 24 3tt StttfiBet lies amongft other Gofpel-Ordinances and Pre- cepts given out by the Spirif,and enjoynedon the Churches, which is enough to (hake the Faith of our People in refpedt of other Ordinances, which they have as much reafon to fay, may not belong to us, but (hall be pra&ifed in time to come, when the Church (as the Seekers fay) [hall attain its frill or original Purity. See 'fag. 27. of his Difcourfe. 5. And laftly, like a wary and fore-feeing Man, to be fure to carry his Caufir* he retires to his laft Fort and Srrong-hokl, and affirms, That the Ordinance of tinging of Pfalms, Hymns, &c< was only in the Primitive Time performed by an extraordinary Gilt \ and un- lefs we have fuch a Gift, we mult not iing the Praifes of God now in thefe days. Tho I have laid enough to detecSl this fond 1 Conceit, jggt (nice he leads me in this Path, I muft, I perceive, reply again, as I have already done, that, this Obje&ion lies equally againft Prayer, Preaching, and interpreting the Scrip- ture, &c fith all thefe Gofpel- Duties and Or- dinances in the Primitive and ApoftoUcal Days, were performed by the faid extraodinary Gifts of the Spirit. If he could m?ke this appear, there was no need for him to trouble us with the Greek word, ncr with any of his other Mediums he ufcs to exclude Gofpel-Singing S it cannot but appear by this laft fhift, he acknowledges that Singing is fomewhat more than that Praifing of God he fpeaks of : But thefe things betray the Man's to ^C* Marlow'0 appeiftfo 25 Man's Integrity, or rather his Weaknefs, and (hew he doth not argue, but plays the part of a Sophiiler, though not a cunning One, be- caufe his Nakedneis plainly appears to the mean- cit Capacity, through his pittifal threadbare Covering. For if he had thought his other Mediums would have ferved his turn, or held the Ted:, we fhould not have, I am perfwaded, heard any of this : But however, we will come to examine his pretended Arguments he brings to prove this Affcrtion. His fijrft Argument, to prove Singing was al- ways performed from a fpecial Gift, is in jfp- fendixi pag. 14. u For as the Grace of Joy is the Fruit of u the Spirit, (faith he) and at God had promt- u fed the Oil, vi?. the Spirit of Joy for u Mourning \ fo the Primitive Church hadfome u earneft of it, and did rejoice in hope of the cc Glory of God \ and through the abundance of cc the Spirit wherewith jhe was baptised, her u Minijiers delivered the Word of God in ex- u traordinary ways and manners, vit. by Pro- U fhefying, Tongues, and melodious Singing. Anfvo. 1. Have not Believers now the Holy Spirit, as well as they had -it then, though not in luch an extraordinary manner ? And have not we the Fruit of it, i. e. Joy, Peace, &c. in believing ? Alfo you mi/take your felf, Joy doth not appertain to the Gifts of the Spirit, but 'tis a Fruit of the Graces of the Spirit. Do not the Saints now rejoice in hope of the Glory of God, as well as they did then ? There a.6 an ^nftuet There is no fuch caufe or ground from the Reception of Tongues, or the extraordinary Gifts of the Spirit, ( as you intimate ) to fing the Praifes of God i, For many (our Saviour faith ) Jhall fay in that Day, We have prophe- ficd in thy Name, and in thy Name have caji out Devils, and in thy Name have done many wonderful Works. To whom he will fay y Depart from me, I know ye not. .And the Apotlle faith, Though I fpea\ with Tongues of Men and An- gds, and have not Charity, I am become at founding Brafs, or a tinkling Cymbal, i Cor. From whence it appears that inward Joy and Peace of which you fpeak, as the Caufe of Singing in the Appftks Times, did not flow from that extraordinary Gift of the Spirit, but from the faving Graces of the Spirit \ either it flows from the confederation of common or ex- ternal Mercies and Bleffings, wherein all are con- cerned to ling the Praifes of God, who gives them fruitful Seafon^ filling their Hearts with Joy and Gladnefs y or tlfe it flows from tjaofe fpecial and internal Bltffings which only con- cern the Saints, viz. Union with God, Com- munion with God, Faith, Love, &c. Tongues were for a Sign^ not for them who believe, but for them who believe not, i Cor. 14. 22. Ex- traordinary Gifts were to convince Unbelievers of the Truth, and not for the Joy and Com- fort of fuch who did believe. Men that have the Gift of Tongues, may be gracelefs^ and (o without Chriit, and perifh eternally in Hell \ therefore • to S£)c. MariowVi append 27 therefore the extraordinary Gift of the Spirit fits not, tunes not the Heart nor Tongue- to fing the Prajfes of God, You may as well de- ny the Saints may not, ought not in thefe our Days rgoice in God, nay, not praifehim hi any other manner of ways, as well as not fing, from this Argument you make ufe of here on this account. Therefore it follows that you ftrangely mif- take, fag. 15. A^endvx^ in intimating, when Paul exhorts the Saints to covet after the beft Gifts, he means the extraordinary Gifts of the Spirit t for certainly thofe are the bed Gifts that moft tend to the edification of the Church* which Tongues could not be faid to do. And in the very next words he fpeaks of a more ex- cellent way, viz.. that of Charity or Love, which refers to the Graces of the Spirit. And of fo little ufe were thofe fpecial or extraordina- l ry Gifts to the Church, that if there were no Interpreter, they were to be filent, and not ufe them in the Church at all who were that way gifted. 2. You confound Tongues (which did ap- pertain to all forts of Gifts) with Prophecy and Singing : He that had a Dodtrine,might have the Gift of Tongues to brjpg it forth j fo might he that had the Gift of Prophecy, and he alio that had the Gift to Interpret •, and fa might he alfo that had the extraordinary Gift to bring forth a Pfolm. And, pray, why mud: or- dinary praiiing of God be now admitted ? and Preaching, Prophcfying, and Interpreting the Scripture 23 . 3tt anftoct Scripture by the ordinary Gifts of the Spirit be ftill allowed, and yet Singing by the fame or- dinary Gifts mult not be admitted ? What Pvea- fon do you give for this > Is not this to darken Counfel with words without Knowledg ? I have demonitrated, that the End of thofe extraordinary Gifts that were then in the Church in the Adminiftration of every Duty and Ordi- nance, was to confirm the ordinary practice of all thofe Ordinances, and lb to continue them in the Church to the end of the World. And God hath equally honoured and confirmed Sing- ing of Pfalms, &c. to continue, and the pra- d:ice thereof to abide, as of any other Ordi- nance. You need not therefore fpend your time to prove the Apoftles Prayed, Preached, Prophe- fied, and alfo Sung by an extraordinary Gift j we acknowledg it, bat fay, this is no more a- gainft our Singing, than againft our Praying, &c. who have not now thofe fpecial Gifts. 2. He that had a Pfalm of David, might bring it forth in an unknown Tongue, as well as he that had a Dodhinc, and fo not to the Edification of the Church : For if he brought out a Pfalm of David in an unknown Tongue, who could ling with him ? But if he had been to ting alone, the Melody might have refrefhed thofe who fung not *, as fome fay they have been in hearing the French Proteftants fing, who underfiand not their Language. But to prevent this, the Apoftle Pad refolved when he fung, he would ling with the Spirit, and to 2£tr* Marlow *8 SppeitMC- 29 and with the Underftanding alfo, becaufe 'tis the Matter fung that is fruitful to the Underftand- ing ; and what is the Melody without that ? Your third Pveafon or Argument is taKen from that in- Epheft 5.18. Be ye filled with the Spirit, [peaking to yottr [elves, &c. An[w. Doth not the Apoftle pray that God would till all the Saints with Joy and Peace ? Rom. 15. 1.3. And pray, that they might be filled with the Fruits of Righteoufnefs ? Now finging flows from that Joy that all the Saints ought to labour after \ and alio from the Fruits of Righteoufnefs, we have an equal need to be tilled with the Spirit, to pray, to meditate, to praife God, and to preach and hear the Word> as well as to ling Pfalms and Hymns, &c. But you fay, pag. 18. That the Gifts c[ the Holy Spirit were not given alike to every Member oft the Church. Anfiw. "Tis granted : But doth it follow, be- caufe fome had the extraordinary Gift of the Spirit to pray, muft not the others who had not thofe Gifts, no more than we have them now, not pray at all ? Brother, I am grieved to fee how you are deceived, and would deceive o- thers : But as they who had not the extraordi- nary Gift of the Spirit to pray, wtre, notwith- ftanding, to pray •, fo they who had not the ex- traordinary or fpecial Gift to fing, were, nc- verthelefs, to ling the Praifes of God. What you fpeak, pag. 18. about the div$r[ityo[Gifts y but the ftame Spirit, from I Cor. 12. is rather more againft the performance of thofe other Duties $o m\ mwtt Duties and Ordinances than Singing, becaufe Singing is not there mentioned. But all that you fay there, has been anfwered already ;> fo is what you infer from Col. 3. 16. Ephef. 5. 19. For to think the Apoftle reiers to the fpecial Gift of Singing in thofe places, is of a pernicious tendency •, for you may as well fay the fame of all other Precepts enjoined on the Churches,, and fo free us from all Gofpel-Obedience for want of fuch Gifts. Why muft not Spiritual Songs be allowed, as well as Pfalms and Hymns 2 What do you mean in fag. 23 ? Brother, you were better be filent till you can diftinguifh better between Pfalms, Hymns^ and Spiritual Songs y and the manner of the bringing of them forth by a fpecial Gift. A Dodtrine may be as Spiritual that is precom- pofed, as that which was brought lorth by a fpe«al Gift > fo may an Hymn, or Spiritual Song, though 'tis by the ordinary Gifts or Help of the Spirit precompofed 9 there cannot be an Hymn, nor Spiritual Song, without its Form » but if it be a Spiritual Song, it has a Spiritual Form. The very word may con- vince you of your Error > if the Song be taken out of Chriffs Spiritual and Sacred Word, the Form is Spiritual ; and if it be fung with a gracious Heart and Tongue, 'tis doubtlefs Spiritual Worfliip and acceptable to God. I (hall conclude this Se&ion of yours with one hoiieltand plain Argument* . That to £&t> Marlow'jS' 3ppetrtJi]t* $ i That Affertion or Notion againfi Singing the Praifes of God^ that hath a natural tendency in it to overthrow the prattice of all Gcfpel- Ordinances, at -well a& fmging the Praifes of God^ is a vile and pernicious Affertion or Notion, But for a Man to offer t, the Saints and People of God novo in thtfe days, ought not to fwg Pfalms, Hymns, and Spiritual Songs, beamft we have not that fpecial or extraordinary Gift of the Spirit to do it, hath a natural tendency in it to overthrow the prafttce cf ail Gifpel- Ordinances in thefe days. Ergo. Jbat Afftr- tion is vile and pernicious. The Major cannot be denyed : the Minor I have abundantly proved in this Treatiie. In Sett m 4. You teem to Anfwcr what we fay about Singing being a moral Duty. Which you fay, Is the refuge of forne who cannot main- tain their praBice of formal Singing by Goffel- Inflitution. Append, pag. 27. Anfw. You inifiake-, we need no Gofpe!- Inftitution, 'tis as clear a Precept in thele Scrip- tures, Ephef 5. 19. Col. 3. 16. ay an/ we have in the New-Teflament. Bur we fay Singing the Praifes of God is more than a mere politive Duty. What you further fay under this Head 7 doth but betrary your own Ignorance about moral Precepts, and needs no Anfwcr, I having folly explained it in this Treatife. Is it abfurd and irrational for us to make the Moral Law, or Light of Nature, a Rule to exert (he Wcr- fliip • 3 2 wx mwzKr (hip of God ? fee Append, p. 28. Tis not To much the matter of Moral Duties, as the manner of the performance of them, that renders them. Spiritual ; and for the more orderly and fpiri- tual performance of fuch Duties, that are in their own nature Moral, they are brought un- der Gofpel-inftitution, as Prayer, Preaching, and Singing the Praifes of God are , and therefore all Moral Duties muft be difcharged by the help of the Spirit, and with Grace in the Heart, if accepted of God. Inpag. 33. of your Appendix, you repeat your former Objediion againft Womens Sing- ing in the Church, becaufe the Apoftle faith, he fuffered not a Woman to teach , nor iifurp Authority over the Man, but to be in filence. Ci So that Chrifl (fay you) makes it an nfur- ct pation of Authority, for a Woman to teach, ct or to [peak, or any ways to breaks her Si- ct lence in the Church. cc But then (fay you) 'tis obje&ed, Thefe ct Scriptures that forbid Womens teaching and €t fpeaking in the Church, do intend only that cC they fhould not be the Mouth of the Church, " as in Prayer and Do&rine, &c. To this Objection againft your Expofirion of thefe Scriptures, you give your Anfwers. IC 1. That fuch a fenfe as this we fpeai^ of, and therefore if (he muft not fing hi the Church, fo by your Argument (he muft not ling nor read the Scripture at home in the pvefence of her Husband, becaufe there is a kind of teaching in both thofe Duties *, and if (he (hould, as you intimate, (he would not only break Silence, but ufurp Authority over the Man, i.e. her Head and Husband, which is forbid. The Lord deliver poor Women, and Men toe, from fuch kind ot Dodirine as this. 4. 'Tis evident the Apoftle lays no other reftraint upon Women than what the L.aw laid them under, they are to be filent^ or 'tis not ( faith he ) permitted unto them to fpea^ but they are commanded to be under Obedience^ at dfo faith the Law, 1 Cor. 14. 34. And 'tis as clear, they were always under the Law fullered to fing in the Congregation as well as the Men, therefore it was not fuch a Speaking or Teach- ing as is in Singing, that Paul intends in thofe Scriptures. 5. Whereas you affirm, that Women were not admitted to pray nor prophefy in thi C 2 * Civ 3 6 8it %n$mz Church neither in the Old nor New Tefta- ment, is doublefs falfe, as our late Annotators well obferved on i Cor. 14.34. which is the very Text you mention, take their words; c This Rule muft not ( fay they ) be reftrained to ordinary prophefying : for certainly, if the Spirit of Prophefy came upon a Woman in the Church, (he might fpeak. Anna, who was a Prophetefs in the Temple, gave Thanks to the Lord, and fpake of him to all them that looked for the Redemption of Ifrael : and I cannot tell how Fhilifs Daughters prophefied, if they did not fpeak in the prefence of many. The reafon given why Women fhould be filent, is, becaufe they are commanded to be in Obedience. A Wo- man ( fay they ) might fay, Amen, to the publick Prayers, and al(o fing with the Congregation to the Honour and Glory of God, but for her to fpeak in an ordinary 4C courfe of Prophefy to inftrud People, &c. cc (he is forbidden. The Apoftle, faith a Friend ( in a Manufcript ) doth not pro- hibit all manner of fpeaking, for that is di- cc redly contrary to 1 Cor. 11. 5,5. where 4C Women are admitted to pray and prophefy : cc for Prayer, they may fay 7 Amen to the pub- c lick Prayers of the Church : and for Prophefy " they may fmg Pfalms, the Apoftle uiing the u Expreffion according to the Ideum of the u Jews, 1 Sam. 19. 20, 21. I Sam. 10. 5, they " (hall prophefy *, and for they frail prophefy, " the Cald. Paraphraf. reads, they fhall fing y cc and tfr^r* Marlow'0 appenWy* 11 " and thou (halt praife with them. Vid. Witfons " Di(3". Dr. Hammond's Annotate on i Cor. " it. 5. and fo it's ufed 1 Chron.25. 1,2,3. cc The P^ibition, faith he, is not retrained and is of no cc greater Reftraint now, than lay on them un- cc der the Law, 1 Cor. 14. 34. where they u were permitted to ting. Object. But fay you, If we fiould fay fuch a vocal Singing together is for a leaching^ then where are the Hearers, if all be Teachers ? dec. Appendix, p. 35, Anfw. We have ftiewed you Singing is a diftindi thing from that which is called Teach- ing or Preaching., tho in Singing there is a Teaching, but chiefly we fpeak to our own felves, as the Apoftle exhorts, in Pfalms, &c . and the matter of the Pfalm or Hymn is full of Teaching and Admonition, yet 'tis the Matter fung which teaches, rather than the Singns may be (aid to do it: nor is it any Contradiction to fay when I teach others, yet I am thereby taught and admoniflhed my felf. So that if it were admitted to be a com- mon or ordinary Teaching, which muft not be allowed, and all might be faid to teach, &e. yet neverthelefs all are Hearers alfo, and are in a fweet manner taught, admoniflied and in- * C 3 ftruflcd $8 m MWt ftru&ed in Tinging the Word of Chfifl, in Pfalms, Hymns, and {piritual Songs, as elfe- where I have (hewed : Nor is it any Contradicti- on to fay, according to the fcnfe^ the Apoitle, Women rauft keep filence in the Churchy and yet f uffer them to ling, &c. no more than it contradicts their Silence, when they fpeak at ether times, which they ave allowed to do. In SeB. 6. You fpeak of thofe prophetical places of the Pfalms, &c. urged by us for Singing under the Gofpel-days, where all the JEarth is exhorted to {ing unto the Lord, TfaL p6. i . Pfal. P5. 1,2. PfaL ioo. i, &c i. This you would have refer to the jpreafclv ing of the Gofpel, r. e. as the Apoftles found went forth into all the Earth, Rom. io. 18* con- founding Preaching and Singing together one time, and Prayer and Singingat another. 2. You would have it chiefly to refer to the feventh thoufand Years of the World, or Reign of Chriil °, hinting in your iirft Part as if then there (hall be a Singing, befides the Effence of it in their Spirits: but if that thoufand Years you fpeak of, (hall be 'before the end of the World, or Gofpel-Diipenfation, pray where lie thofe Precepts that will authorize them in thofe days to finjg, and yet do not authorize, or warrant us to ling now ? Shall they have a new Bible for thofe Times ? But if the Pre- cepts for Singing then are contained in our holy Scripture, and yet do not belong to ttti 'tis good for i|S to conilder, whether other Precepts "written to $pt\ Marlow'g spfleiUW. 39 written therein, do not wholly refer to thofe Times too, nay, all Ordinances, till the Spirit comes down in an extraordinary manner > and lb now we mult throw off all Gofpel-Admini- iixations, and turn Seekers. I am lorry to fee fuch Stuff as this publifhed to the World. But what I have (aid or cited from the Writings of other Godly Men, in reipevft of thofe Prophetical Pfalms, and other places of Scrip- ture that enjoin the -Gentile-Cliuicnes to fing the Praifesof the Lord, I would have you and others confiuer well of,, before you write a- gain. In SeU. 7. you heap up a company of confu- fed words to no purpoit, about premeditated Matter for Prayer, to oppofe premeditated Hymns, &c. Append. p3g. 38, 39, 40, 41, 42, 43. &c. Anfxo. 1. The Form of Prayer Child ha§h left us, is a Rule for us in Prayer \ and we may premeditate what we intend to lay before the Lord, it appears from thence j and fo is the Word of Chrift our general Rule, by which we muft premeditate and precompofe our Spiri- tual Hymns and Songs. 2. But Prayer and Singing differ the one from the othef •, we may ufe other words in Prayer than what we premeditated, as the Spirit of God may help us. But wc are limited byuod's Word to ling David? $ Pfalrns,or elfe Hymns and Spiritual Songs, compofed cut of the Word of God. Now let them be cither, they muft be fo nu- G 4 »y ny words and no more,or clfe none can fing with him that has the Hymn. Now we lay, the ex- traordinary Influences for Singing, Preaching, Interpreting, &z. are gone •, therefore every Ordinance mull be performed by the ordinary Gifts and Influences of the Spirit, o* elfe we muft have none at all. Was Singing, or any other Ordinance per- formed in the Gofpel-Days by an extraordinary Spirit, not performed then alfo, and afterwards as well and as acceptable to God by the or- dinary Gifts ? Shew, if you can, that other Ordinances which had fuch fpecial Gifts then to attend them as well as Singing, do notwithstanding remain Ordinances, and yet Singing of Pfalms and Hymns doth not fo con- tinue. If therefore a Man fiiould premeditate every word of his Sermon by the AffiftanCe of the Spirit, who dares to fay he fpeaks not by the Help of the Holy Ghoft, or that his Sermon is not part of Spiritual Worftiip ? 3 Tis no matter whether we have our Sermons or our Hymns, mediately or immediately, compofed and brought forth, provided they be Spiri- tual, and done by the help of the Spirit. But to clofe all, Are not David's Tfalms part of Spi^ ritual Worfhip ? and are not the Chufthcs ex- horted to (?ng them ? la tO90t Mario w'0 appeffln',?* 41 In Sett. 8. Appendix, pag. 43, 44, &c. in anfwer to what we fay, Tftat our Balms and Hymiib are Spiritual, though precompofed, you ! fay, u I. That fuch Forms are not Spiritual * c Worfhip, becaufe Singing in the Primitive u G off el-limes j wai from the facial Gift of w the Sprit. cc 2. Though (fay you) the Matter of pe- compofed Forms of Singing / e Spiritual^ yet u the Heart mnji be Spiritual too, or Grace cc and Melody mn(t be in exercife in performing u of them v The Grace of Joy muft be raifed cc in the Soul to the heighth of Melody , and fo u breaks forth - 7 Or to that purpofe you fpeak, tfff- 44, 45- Anfxo. 1. We need no more the fpecial Gift in Singing, to render our Singing Spiritual, than thofe fpecial Gifts in Preaching to render our Sermons Spiritual. 2. As to have Grace in our Hearts., not only in the Hab ; t, but alfo in the Exercife in Singing, we acknowledg it is neceffary to a right perfor- mance of it 2 And fo 'tis in Prayer, Preaching, and all other Spiritual Duties of Religion. And let me tell you, we need no greater afliftance of the Spirit in Singing, than in Praying or Re- joicing => therefore w^hatiignities that which you fay pag. 45. Vid. u The leafi exercife of true Grace in our ftearts in Prayer , gives EJfence or Being H " Prayer \ 42 an mfwt u Prayer \ fotheleafi exercife of gracious me- u lodious Joy % gives Effence to inward Sing- cc ing ? And (fay you) M we ought not vocal- u lyto fray in the Publick^ iPorjhip of God in cc the Church, without a fufficient Gift of the cc Spirit ■•, fo alfo we ought not vocally to (ing in cc the Church , urrtefs it be by a fufficient Gift cc of the Spirit. And feeing we have not fuch cc a Gift^ we are not capable of vocal Spiritual iC Singing, And fo we muft .be contented, as you intimate inpag. 46. with the Effence of ir in our Spines only. \ Anfw* By this way of arguing you may lay Godly Christians under Temptations about Prayer, efpecially in the Church, becaufe they may plead they have not the Gift > whereas the Grace of Prayer, viz*, a broken Heart, is that which God chiefly looks at, and fo fhould we too. This makes no more againft Singing, than it doth againit Praying. And thus I mult argue upon you, If I have not the fpecial Gift of Singing, I mult content my fell with the Ef- fence of it in my Heart, and yet (as I have mewed) the effence of it is not in the Heart as it is in the Voice \ and fo lince if I have not the fpe- cial Gift of Prayer, I mult be contented with the Effence of Prayer, only Heart-Prayer, and not pray vocally at all. But you intimate, that none ought to- fing but fuch who are in the full affurance of the Love of God. But you might as well fay, none ought to rejoice in the Lord, nor to praife him, bat fuch only, as well as 1 to fay what you ta $&)t< Mario w'0 SppetttJlt- 43 you do here againft their Singing who want that aflurance. t; But you hint, iwpag.4.6. as if we muft &; be fatisficd with your Ejfence of Singing, *" c vh. inward joy in the Heart, till voe come ^ to the primitive perfection of Divine Wor- ct (Inp, &c. Anfw. We doubt not, through Grace, but we are come tofuch perfection of Divine Wor- Clip, as to know what Gofpel-Worfhip is, and alfo that we ought not to neglect one Ordi- nance more than another > becaufc we are not arrived to the height of Perfedtion. I am fure the way you wdbfd lead poor Souls in, is not to bring them forward towards perfection in Worfhip, but to keep them back, |pd hinder them in prefling on to that which fome have not yet attained unto. Moreover, your folly appears too much in calling our Singing, an Irregular way of Wpr- Ihip, unlefs. you had more ftrength of Argu- ment to convince your Reader what you lay is true. May be, if you had Truth on your fide, you might have anfwered like a Man : But I am fatisfied, all wife Men will fay, there appears nothing lefs than Argument. In both parts of your Book there are many words in- deed, but little elfe as I can fee. If what I have faid have no more ftrength ot Argument and Scripture, and good Senfc in it for Singing of Pfalms, &c. than appears in your Book againit it, I do in treat my Reader 10 reject what I have faid, and efkem it as wortli 44 3tt QltiWl worth nothing ; but if it be otherwife, viz. upright,even words of Truth> O then yc Saints receive this Ordinance, and let what I have faid by the allittance of God's Spirit, be as Goards, and as Nails fattened by the Matter of Aflemblies,which are given from one Shepherd, Prov. 12. io, 13. One word more to thofe Texts in Paul's Epiftles, Ephef.$. 19. Col. 3. 16. where he enjoins thole Churches to admonijh one another in Pfalms, Hymns, and Spiritual Songs, dec. Can any Man fuppofe in thefe words the Apo- ftle exhorts Minifters to preach, and fo fing in Preaching, ortoadmonifh one another to pray, and fo to ling in Prayer ? How abfurd would it be to affirm either ? Why then* fay I, he can mean nothing elfe but this Ordinance of Singing, &c. ObjeB. But fay fome, Did not the Lord's People of Old in their Captivity, fay, How can we fing one of the Lord's Songs in a firangc Land? Pfal. 137. 4. Anfvo. 1. Under that Difpenfation,the Lord's People had a fpecial and peculiar Right to Tem- poral Bleilings \ and when they were deprived of them, and in Exile, they might not fee they had that caufe to fing the Praifes of God. But our - Promifes and Privileges are better and more in- ward, and Spiritual : And therefore under the Gofpel-Days, we find the Saints fung in the midtt to $0v* Mat-low'?* append 4 5 midft of their greateft Sufferings j for as our Sufferings do abound in us, fo our Confoiati- 011 alfo aboundeth by Chrift, 2 Cor* 1. 5. * 2. I know not but we neverthelete might fee caufe to refufe, as they did to fing the Lord's Song, at the taunting and reproachful Requefts of an infuliing Enemy ; the Lord's People are not to do the Lord's Work at the Devil's Inftigation. 3. But bltffed be God, we are not in Exile, we are delivered like Men that dreamed \ our Liberty and Mercies are great, if we do not fin them away. In the laft place, confider how acceptable and well-pleafing to God his Praifes are in a Song i read Pfal. 69. 30. 7 will praife the *TS[ame of God with a Song - and will magnify him with Thankfgiving. Verf. 3 1 . Ihis alfo (hall pleafe the Lord better than an Ox or Bullock that hath Horns and Hoofs* Two things you may cbferve frcm hence. 1. That to ling God's Praifes, is acceptable to him. 2. That 'tis no Ceremonial Rite, but in it felf a Moral Duty. Sacrifices appertained to the Ceremonial Law, and though acceptable # to God in their Nature andDefign, yet Moral Duties have always had the preference. He hath Jhewed thee, O Man 9 what is good^ ( u e. that excells, that which God moft delights in ) to do juftly, lovg Mer- cy y &c. Mic< 6, 8. And this of praifing God in 46 an ante in a Song,, feems from hence to be a Duty of the feme Nature ; 'tis not only acceptable, but very acceptable, it pleafes God better than fhadowy Ordinances, or the Offering of an Ox or Bullock. Thefe few things,Brethren,I thought good to add at the Clofe^that you may luck clofe to this Heavenly Ordinance, and not be removed by the fubtil oppofition of any Men whatfoever. Re-^ member there is no Truth of Chrift but has met with its Oppofers •> but though we can't as yet agree to fing the Praifes of God together, yet let us love one another, and let not • the pradtifing or non-pra&ifing of this Du- ty (for want of Light) break our Commu- nion one with another, nor make a Breach in our Affedions* Let us walk as we have attained > If any be etherwife minded^ God may reveal it to them, Phil. 3. 15. Let us live holy Lives 5 and not ling God's Prai- fes, and foon forget his Works 5 that fo though we can't all ling together on Earth, yet may fo walk to the Praiie of his Glo- ry, that we may ling his Praifes together in Hea- ven. FINIS. to $0V> Marlow 7 j3 Sfppeil^iC. 47 Some Reflections on Mr. Mario wV undue Citations of fever al Learned Men \ {hewing the genuine and proper Signification of the word Hymnos, By another Hand. THE Foundation of Singing Pfalms, Hymns, and Spiritual Songs in the Publick Affembly of the Saints, is too firmly laid in Scripture, and in the Judg- ment and Practice of Chrifiians in general, to be ftiaken by the New Notions of fome few amongft us, whom I hope the Lord in his time will lead into the knowledge of this Truth, and make them fentible of their injurous At- tempts to overthrow and remove it, particular- ly Mr. Marloxv in his late Book and Appendix, which are anfwered in the preceding Tract \ and no more is intended in theie few Pages, but fome (hort Remarks on the two firft Se- ctions of the Appendix. In the tirft whereof he would not have Praifing God, confined to Songs of Praife, or Vocal and Melodious Sing- ing. For my part I knew net where" he will find an Antagoniil in this Point for without Controverfy it will be generally grant- ed, that all Creatures, according to their Na- tures and Capacities, are obliged to praife their great and bountiful Creatcur •, and the allow- ance »! K 48 an Mwt ance hereof doth not in the leaft injure the Du~ ! fy, which he ftrenuoufly pleads againft. As for his long Citation out of the Learned Dr. Owen on Heb. 2. 12. to me feems very little for his purpofe, for the Do&or, after he had made fome Refle&ions on the Tranflation of the former part of the Verfe, faith, in the reft of the words, viz.. cc ev fAAazo dttfomctc, €t u^vimd 0-5, i. e. in the rnidft of the Church Cc I will fing Praife unto thee : the Ongiiial c * Heb. Pfd. 22. 24. is exprefly rendered *, for C: though *~lhn be render 'd limply to Praife, cc yet its moll: frequent ufe, when it refpedfcs ct God as its Object, is to praife by Hymns a or Pfalms, as the Apoftle here u at, ct fibi hymnos canarn^ I will fing Hymnes unto Cc thee •> or, te hymnis celebrabo, I will praife ** thee with Hymns 5 which was the principal cc way of fetting forth God's Praife under the u Old Teftament* Here the Dodtor (hews the genuine and proper iignification of the word v(Av(ti * and although the Dodor in his Expo* fition of this plate, extends the fenfe of the word to its utmoft latitude, that it might in-* dude all ways whereby our blefTed Mediator was to Praife the Father : yet certainly he never in- tended to exclude that particular way princi- pally pointed at both in the Hebrew and Greek wo;Jv which we find in the evangelical Hifto- ry lb diredtly and exprefly accomplilhed, Mat.26. 30. Mark^iq* 26. as were alfo all other things prophclied concerning him > yet I grant that the Prophecy had not its full and compleat ta 9pu Mariow^ appeiw* 49 ompleat accomplifhment therein > for the De- ign of Chrift in the whole Adminiftration of lis Mediatorial Kingdom, is to fet forth the >raife and Glory of his Father ^ and every Member of his Myiiical Body fhould concui vith him in this Work, in all the Modes where- n it can poilibly be performed , becaufe God to be ferved with all our ftrength and night. Moreover, it is evident that the Dodor nc* /er intended to undermine or overthrow the Duty of Singing •> for herein he would havc v oppofed his own Judgment, which he hath publifhed to the World in the account he gives of the feveral parts of Gofpel- Worlhip, where he makes Singing one, though he terms it a fond Imagination for any to think that God cannot be praifed in the Church without it } and I doubt not but that all fober Christians agree with the Do&or therein. I (hall now pafs to the fecond Se&ion, and confider fome parts of it, which I was defired to take notice of. Mr. Marlow begins with the word ¥JU?gh, which, whatever he pretends con- cerning the generality of its iignification, moft properly denotes a Song of Praife •, And what he cites out of the Learned Aw/worth on PfaL'i* to favour hisPurpofe, will not ferve it at aM > for he there intends nothing lefs than a Song of Praife, which is fitly compofed to be lung, as will appear to any one who coniiders the whote Paragraph without Prejudice - ? and this import of the word is agreeable to the com- D mon mon fenfe of Learned Men, notwithftandin^r what is cited to the contrary. His firlt Citatioi 1* is out of Con(lantin\ Lexicon, whence he tell* us that Hymentus is a Nuptial Song. AntE, what if it be, it is altogether impertinent ir ) n the prefent Enquiry ; for this is a word of anc- ^ ther Family, and defcends from uyowiv, a worq £ well known amongft Learned Anatomifls. ]t And if he confulrs any of them, he may foor :o know the full meaning of it, and alfo the rea- 1 fon why Hymemii* is ufed for a Nuptial Song. |' r( This word being thus difmift, as JFqreign to^ our prefent Purpofe ^ wemayconfider t) and the rcafon may be, becaufe faying or pronouncing is neceffarily included in Singing : for Singing is but a particular Mode of faying or pronouncing. And if it vVas not thus, I might fay \\ is the common fate of all Words to be ftretched be- yond their prime and moft proper Significati- on » and who can help it, feeing that the Wit and Fancy of Men, are fuch luxuriant things, that will make bold fometimes, not only with Words, but Perfons too. The Object of an Hymn, and Hymning, according to their ufage in prophane Authors, hath been extended, with the like liberty, both to Men and Things, though the primary Objedl was their Gods. Now f< to spc* Marlowe appeniw* 5 1 " ■'; low I (hall pafs by two or three lines of itn- *; ; itelligible (tuff, Viz. Hymno, etiam Katettphe- p iifmon pro conqueror, i. e. hymno \ alio Kateu- *? oemifmon is put for Conqueror, to complain, 1 )nly with this Caution to the Author, that J I/hen he makes his next Effay to (hew his Scho- jirQiip in Print, he would take better care, left ,! f e meet with a more fevere Obfervator. As o what he further faith of the ufe of the word levied, to reproach, to accufe, to complain, &c. £] readily allow * but then he mull: take notice hat all this was done in Verfe, compofed and ung to thefe ends h and the ufe of the word tt ? o thefe ends* doth not at all prejudice its pri- tury fignification, which is to Praife with 5ongs. And whatever the quick-fighted Au- thor thinks he fees in Conft amine or Sympfon concerning its fignifyng (imply to Praife, for my part I can fee no fuch thing, either in them or other Authors, which I (hall now infpecS. € Y(a.vIgd is renderM by Scapula, Carmine cekbro % I praife in Verfe, Hymnis dec ant o, I fing in Hymns 9 and i//xvvicrc<; celebratio cjht fit hymnis vel carmine, i, e. praifing by Hymns or Verfe *, decantatio laudum, a finging of Praifcs, Greg. Naz,. 'y this word is ufed Mat. 2tf. 30. Mark 14. ,26. Atts 16. 25. Heb. 2. 12. and in all thefe places is rendred by Beta (who was eminently skilled in the Greek Tongue ) after the fame manner, and on Mat. 26. 30. he commends Erafmta for corre&ing the vulgar Latin, in changing ditto Hymno^ the Hymu being faid, to cum cecimjfent Hymnum, i. e. when they had fung an Hymn. On ver. 20. he gives an account out of Jofephw of the Jews manner in eating the Paffeover, and clofing it with an Hymn, confiding of Tfdm 113. and the five immediately following, which the Jews call their Magnum Hallelujah, their great Song of Praife to God ; and it is the Opinion of many Learned Men, that Chrift fang this with his Difciples, tho Grotim thinks that Chrift made another on that occafion. Now as to the three Authors Mr. Af. mentions out of Mr. L. who differ in their verfion of thefe words, we may juftly fuppofe that by Praifes, they mean Praifes in Verfe, and by faying Praifes, they mean fuch a faying as was accompanied with Tinging, otherwiie their rendering may be cenfured as improper. Now Mr. M. proceeds to 7\*V\H lfa m i%.\. which is derived of P"W, and in the Con- jugation £/jpJbf7,'(igniHes hath praifed, or con- ftjfed 1 and, as it is in other words, the {cn(c mud be governed by the Context *, and fo in this 54 £n anftoec this place the word nTW tho rendcr'd by Ari- as Montatms, I will confefs, yet if he doth not mean fuch a Confcffion as was to be made by finging the Song of Praife to God, for his manifold Benefits beftowed upon his Church, his Verfion is not fo agreeable to the Context, as that of the Septuagint, who render it v/*vii, I will fing Praife > and the like may be faid of his Verfion, 7/i. 12. 4. What is faid in the third Paragraph, and be- ginning of the fourth, concerning the rendring thofe words before mentioned, and fome others, is of little importance in clearing the prefent Controverfy, feeing it is granted already that God may be praifed without Singing, tho Singing is a principal way of fetting forth the Praife of God, as Dr. Owen faith. And certainly that which is the principal way of prailing God, ought not to be excluded by Chriftians ; neither can we think that thefe Tranflators had any defigft to do it, feeing they ufe fuch words ■ as include this as well as other ways of praifing God. And whereas Mr. M. thinks he hath got clear and undeniable Evidence for his fimple prailing God only, he hath got none at all, unlefs three be not contained in the number fowr^ becaufe one is. Solomon faith, The wringing of the Nofe brings forth Blood ^ and {training the words of thefe Tranflators, may bring forth a fenfe which they never intended. I fee no fuch feftri&ive terms ufed by thcxn» which may reafombly be thought to .reitrain the Duty of Prailing God to the particular mode of this Au- to $3t> Mario w'g appeiHW* 55 Author •, but if they did intend it, I could (if the Bounds of my Paper would admit it) produce fix or {even Tranilators who are gene- rally efteemed by learned Men very accurate, who have render'd the words for that way of praifing God which is pleaded for in the foregoing Treatife. The Author which Mr. M. cites out of Mar- lorate on Mat. 26. 30. pretends it is uncertain with what words they praifed God •, that is, whether it was with the common Pafleover- Hymn, or fome other of Chriii's own, which might be more futable to the occafion i and whether they fang this Praife, or fpake it limply, the following words of the Author not being well rendered by Wlr.Tymme, I (hall fet down, they arc thele, GrtCHm verbum laudem quidem^ maxi?nc qua Deo debctm, inclndit \ non ant em necejfario cvincit, quod cecinerint,\. e. the Greek word indeed includes Praife, chiefly that which is due to God. But undoubtedly it doth evince, that they fang, 1. From the genuine Signification of the Original Word. And, 2. From the current of Learned Men who go this way. To conclude \ I fincerely deiire that the Lord would make this Friend fenfible of the Evil and Vanity of this Attempt, to remove out of the Church this part of Religious Worfhip, which hath been kept up fo many Ages, both under the Law, and under the Gofpel. FINIS. , ADVERTISEMENT. THere is-inthe Prefs^ and will be publifhed next Week., a Treatife Intituled, Spiritual Melody, containing fome hundred of Sacred Scripture-Hymns, chiefly en Metaphorical Scrip- tures, 04 they lie in a Book^ Intituled^ T£Q7n>\o- J40C, A Key to open Scripture Metaphors, (for- merly publifhed by this Author^ with many others on fever al Occafions) as they have been fung in divers Congregations. Compofed and now pub~ lijhed by B. Keach, at the earnefi Requeft and "Defire of fever al Chriftian Friends. Printed for J. Hancock, and to be fold at his Shop in Cajile-Allemfionthe Weft fide ef the Royal Ex- change in Cornhil. THere is almofl ready for the Prefs, an Ex* pofition on all the Parables, and exprefs Si- militudes in the Pour Evangelifts. It will be above one hundreed Sheets : The PROPOSALS . whereof,with a Specimen, which will contain two Sermons, (an Exemplar of the whole Work^) will be on the Parabolical Saying of our Saviour in Mat. 12. 43. When the unclean Spirit is gone out of a Man, &c. Written by the fore* faid Author -, and will (Cod willing) be pub* lijhed in a very Jhort time. r6 3 -a •a -a • — 4 C W^D n O o u : rj w -4-> O V ^ V +J C zr. be c o ^ -5 ."2 .*> v - if o Ss.| £-G ^5 g o ' — •a ^q 5; '* ^ J 1? o .2 S O 53 > .E «^ ;^ ^r CJ 3 J3 O u "- 9 pfl cd u 3 u fa w jg f-i p £3 i *3 > r* w cS l-H > *jj w • .— ■ • > 1—1 ►*»• J in <^ P H rt -J W w ro u toi ca g 4-* Q, ^ rt -*J - ^_^ u w 0\ •