left us a Pattern or an Example himself Is it not said they sang an Hymn viz. he himself with his Disciples And since there is no other Rule Mode or Manner of Singing differing from that practised by Moses and Israel before the Law and others after them and these in the New Testament what can be clearer the manner is plainly described But will your utter neglect of it upon this pretended Ignorance excuse you before the Lord ought you not to do it as well as you can But I am afraid rather some have taken up a Prejudice against it and do not desire to be informed about it But I shall from what I have said upon this last Proof draw one Argument and proceed to the next thing Arg. 1. That which Christ practised in Gospel-Worship and his Holy Apostles by the Authority of the Holy Ghost did injoyn on the Gospel-Churches as their Duty to do is the undoubted Duty of the Saints and Churches of Christ to do and perform to the end of the World But Christ did practise the Singing of a Hymn with his Disciples in Gospel-Worship and his Apostles did injoyn or require the Gospel-Churches to sing Psalms and Hymns and Spiritual Songs as their Duty by the authority of the Holy Ghost Ergo 'T is the undoubted Duty of the Saints and Churches of Christ to practise Singing of Psalms Hymns and Spiritual Songs to the end of the World The Minor as to the practice of Christ and his Disciples I have already proved the Scripture is plain read Mat. 26. 30. And when they had Sung an Hymn they went out into the Mount of Olives The same is recorded by St. Mark Chap. 14. 26. And his Apostles did injoin it on the Churches Ephs 5. 19. Col. 3. 16. As touching the Major if that be not granted farewel to all Gospel-Institutions For if neither Christ as our Pattern nor the Apostolical Institutions and Injunctions contained in the New Testament as our Rule gives no sufficient Authority as to do what was so practised and injoined what Ordinance can bind us CHAP. VII Proving Singing of Psalms c. An Ordinance because it was confirmed by Miracles as other Ordinances were MY next Argument to prove it is a Gospel-Ordinance to Sing Psalms Hymns and Spiritual Songs is taken from that visible witness that God did bear to it in the New-Testament it seems to me and others whose Eyes God hath opened that it was confirmed by a Miracle as all other Gospel-Ordinances more or less were Heb. 2. 3 4. As the whole of Christ's Doctrine or the Christian Religion was confirmed by Signs and Wonders and divers Miracles and Gifts of the Holy Spirit according to God's own Will and good Pleasure so were most if not all Gospel-Ordinances particularly 1. Meeting together on the first Day of the Week was miraculously owned and confirmed by that wonderful effusion of the Holy Ghost Acts 2. 1 2 3. 2. Preaching the Word was after the same manner confirmed Whilst Peter yet speak these words the Holy Ghost fell on all them which heard the Word Acts 10. 44. For they heard them speak with Tongues and magnify God vers 46. 3. Baptism was as wonderfully confirmed at the Baptism of our Saviour for when he came out of the Water the Heavens were opened and to a Voice from Heaven saying This is my beloved Son in whom I am well pleased Mat. 3. 16 17. And the Spirit descended like a Dâ—ve 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 Ghost came on them and they spake with Tongues and magnified God Act. 19. 6. 5. Also when the Apostles had prayed 't is said the place was shaken where they were assembled and they were all filled with the Holy Ghost Act. 4. 31. 6. In the last place we find Singing also was in the same sort confirmed And at Midnight Paul and Silas prayed and Sang Praises 〈◊〉 God 〈◊〉 the Prisoners heard them And suddenly there was a great Earth-quake so that the Foundations of the Prison were shaken 〈◊〉 immediately all the Doors were opened and every Man's Bands were 〈◊〉 Act. 16. 25 26. Mr. Wells taking notice of this place saith God honoured the Ordinance of Singing c. with Miracles Behold here faith he an eminent Miracle Prisons saluting their Prisoners Liberty Paul and Sâ—lâ—â— Singing set God on working And if their Tongues were loosed in Duty their Hands shall be loosed for Liberty Singing and Praying can work â—â—â—ders Certainly had not this Duty as well as others been to continue in the Church as most acceptable to God he would never have witnessed to it after this manner but since he hath let such tremble that slight and contemn it As these Miracles confirmed the Gospel in general so all must needs confess each Ordinance thus owned and born witness to was miraculously confirmed and as others so this Joyntly with this Argument it is necessary also in the next place to consider how Singing of Psalms was brought into the Church in the Gospel-times as other Ordinances were even as a Doctrine Prophesying Interpreting c. 1 Cor. 14. 26. Nay and it seems it was in their Publick Assemblies when Unbelievers were admitted to come in among them as appears by vers 33. Object But this was an extraordinary Singing or a Singing by an extraordinary Gift and there are none have such Gifts now and therefore none must sing in these days since the miraculous Gifts are ceased Answ That the Psalm was extraordinary as to the Matter is doubtful because we know no Psalms but the Book of Psalms or those called the Psalms of David so that it is very likely it might be one of them but let it be a Psalm or an Hymn given forth by the extraordinary Gifts of the Spirit and sung too by the same extraordinary Spirit yet this doth not weaken but strengthen my Argument 1. Because as I said even now all Gospel-Ordinances were witnessed to by the miraculous Gifts of the Holy Ghost in the Apostles days and so likewise they had extraordinary Gifts to discharge those Duties respectively 1. They had an extraordinary Gift of Prayer extraordinary Gifts to Preach and handle a Doctrine the like in Interpreting and Prophesying so no doubt likewise for Singing But if after these extraordinary Gifts ceased in the Church the Saints were to sing no more but leave off that Ordinance notwithstanding the Churches are enjoined to sing by the Holy Ghost Pray consider the direful Consequences of such an absurd Conclusion i. e. the Apostles had an extraordinary Spirit nay an infallible Spirit in Preaching in Praying in Prophesying in Interpreting the Scripture and in the whole of their Work in the Administration of the Gospel in respect of every Duty and Ordinance thereof these are all ceased since none have these miraculous Gifts now From hence it will follow There 's none now
the outward Senses of Children under Age such as the Israelites were under the Old Testament Gal. 4. 1 2 3. yet now in the grown Age of the Heirs of the New Testament such external pompous Solemnities are ceased and no external Worship reserved but such as holdeth forth Simplicity and Gravity c. I might add and by the same Argument we may not sing because they used Instruments c. We must not pray or their praying is no Rule to us because they offered them up to God with Incense and divers such like Absurdities in other respects would follow therefore there is now no other Instrument to be used in singing but that of the Tongue well tuned with Grace from a holy and spiritual Heart But more of this hereafter 'T is enough to remove this Objection Singing is given forth a-fresh in the New Testament and no Instrument of Musick mentioned Which brings me to the sixth and main Argument to prove Singing of Psalms Hymns and Spiritual Songs a Gospel-Ordinance CHAP. VI. Wherein it is proved that singing of Psalms and Hymns c. is a Gospel-Ordinance because instituted and required of the Churches by the Holy Ghost WE shall now shew you it is one of Christ's Institutions or that which the Holy Ghost doth positively require or injoyn the Churches of God in the New Testament to be found in the Practice of To make this fully to appear I shall direct you to Ephes 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmis Hymnis in Psalms and Hymns and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticis spiritalibus and in spiritual Songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cantantes psallentes singing and psalming in your Hearts to the Lord. Col. 3. 16. Let the Word of Christ dwell in you richly in all Wisdom teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with Grace in your Hearts The holy Apostle in this Epistle to the Colossâ—ans strenuously laboured to take off this Church from all Jewish Rites Shadowy-Ordinances and Ceremonies and yet injoyns the Duty of singing of Psalms and Hymns and spiritual Songs upon them by the Authority of the Holy Ghost as that which is the absolute Duty of the Saints and Churches of Jesus Christ in Gospel-days What a foolish thing is it for any to object against this Ordinance because in the performance of it under the Law it was with Musical Instruments since 't is to these Churches so plainly given forth as a Gospel-Duty and in them to all the Churches of the Saints to the end of the World For by the same Argument one may deny singing of Psalms c. to be a Duty notwithstanding so fully commanded or enjoyned by the holy Spirit another may object against any other Precept and so till they leave us not one Gospel-Ordinance I must confess whatsoever was given forth under the Law or injoyned as an Ordinance unless a Moral Precept that is not given forth anew under the New Testament there being neither Precept nor Precedent for it I never believed it doth in the least concern us Hence we object against the Jewish Sabbath for tho a time of Worship is Moral yet the Seventh Day which was coâ—manded to the People of the Jews and proselyâ—â— Stranger that was within their Gates yet it â—â—ing not given forth in the Gospâ—l by 〈◊〉 nor his Apostles nor ever observed as we 〈◊〉 find by any Gospel-Church it concerns us 〈◊〉 in the least especially considering that 〈◊〉 Gospel Churches observed another Day in 〈◊〉 Worship and not that viz. the first Day of 〈◊〉 Week But as touching this of Singing there 〈◊〉 remain certainly no doubt about its being 〈◊〉 Duty since as I have already proved it 〈◊〉 observed before the Law and under the 〈◊〉 and in the Gospel and given forth here 〈◊〉 these Churches as an absolute Institution 〈◊〉 if these words don't contain a Precept we 〈◊〉 be at a great loss to find a Precept for 〈◊〉 other Duties in the New Testament which are no otherwise expressed As for Example Only let your Conversaâ—â—â—â— be as it becomes the Gospel Phil. 1. 27. Is any afflicted let him pray James 5. 1â— Let no corrupt Communication proceed 〈◊〉 of your Mouth c. Ephes 4. 29. Let every one of you so love his Wife â— Ephes 5. 33. All these Precepts are injoyned in the very same form of Speech Let the Word of 〈◊〉 dwell in you richly in all Wisdom teaching 〈◊〉 another in Psalms and Hymns and Spiritâ—â—â— Songs singing with Grace in your Hearts to 〈◊〉 Lord. Is any merry let him sing Psalms James 5. 13. 'T is not left to our liberty whether we will sing or not or that we may or may not do it 't is as absolutely injoyned as Prayer or any Gospel-Duty and that not only on single Persons at special occasions but on the Churches also they are here required to sing Psalms and Hymns and Spirituals Songs likewise A Man may as well say any one of them who were Members of the Churches were not concerned in other Precepts as to say this doth â—ot concern them all generally as well as some in particular May not you as well say and stand by it too All are not to be filled with the Spirit or to desire the further influence and assistance of it or all are not required to pray nor to put on the whole Armour of God or all are not to let their Conversation be as becomes the Gospel nay what not Now since one Command or two at most for breaking of Bread is judged a sufficient ground for all Christians Obedience and we finding no mention made of the practice of it in divers Gospel-Churches Why is not this Command thrice repeated in the New Testament as binding on our Consciences as the other especially considering how it corresponds with the Practice of Christ and his Apostles as shall God willing be further evinced For we have in a word both Precepts for it and Examples too Tho if we had no Precedents for Singing in the New Testament yet these Precepts are sufficient and where we have the one we need not the other Besides where there is the like Ground or Reason of a Law one would think that might tend somewhat to satisfaction Have not we like cause to praise God and to sing forth his Praise as they had And doth not God deserve the like Glory and Honour from us as from them And do not our Souls need those sweet Soul-refreshing Comforts and Consolations which many meet with in that Ordinance as much as they did And is not every Word of God alike pure and righteous and equally to be esteemed Nor will that Objection some raise against it signify any thing viz. Why we cannot come at it we do not know how we should sing Ans How has Christ not been faithful then who is the Son over his own House in declaring the manner how we should sing hath he not
because we have not those Gifts must we not be found in this Ordinance viz. to sing which is required in the New Testament we by the same Argument must lay all others aside likewise as the None-Churches have done from such a way of arguing as you use here the Lord deliver us But what you speak on this occasion doth not concern them that sing David's Psalms therefore if composed Hymns were not justified by God's Word as comprehended in Hymns and spiritual Songs Col. â— 16. then the Book of Psalms as our Brethren say are wholly intended and then they must be sung and them only but we see no reason so to believe Eusebiw speaks of the Christians singing of Hymns to Christ as to God in the first Century which shews it was the Practice of the Church in the Primitive Times to sing other Hymns besides those in the Book of Psalms As to Forms of Prayer the Lord hath left us a Form by which we are directed how to pray and so he has left us his Word and the Psalms of David that we may know how to compile our Hymns as well as our Sermons by the help and assistance of his Spirit there is no more a Form of Preaching left than there is a Form of Hymns and what tho Christians differ in their singing they also differ in their method or form of Preaching as much and your Argument say you what you will 〈◊〉 alike against the one as against the other But is it unlawful to premeditate what we design to ask of God in Prayer Have not some in Prayer and Fasting-days in Churches drawn 〈◊〉 several things as a Form of those Cases 〈◊〉 they agreed together to spread before the Lord and is this Form sinful think you But 〈◊〉 of this hereafter IV. Of Womens Singing Object You say Women ought not to sing in the Church because not suffered to speak in the Church and also because singing is teaching By the way then it appears the bare Melody in the Heart where you say is the Essence of Singing that is not Singing by your own Assertion Thus you destroy what you would build Answ But if Women may not speak nor â—â—ach in no sense in the Church they must not be admitted to give an account of their Conversion in the Church or how God was pleased to work upon their Souls for that Practice is full of Teaching and Instruction and has been blessed to the Conversion of some other Persons that have been by But I will be at the pains to transcribe what worthy Mr. Cotton hath said to this Objection it appears others have brought it before you The second scruple about Singers is saith he whether Women may sing as well as Men for in this Point there be some deal with us as Pharaoh dealt with the Isrâ—â—litesâ— who tho he was at first utterly unwilling that any of them should go to sacrifice 〈◊〉 the Lord in the Wilderness yet being 〈◊〉 length convinced that they must go then 〈◊〉 was content the Men should go but not 〈◊〉 Women Exod. 10. 11. So here some that were altogether against singing of Psalmâ—â— at all with lively Voices yet being convinced that it is a Moral Worship of God warranted in Scripture then if there must be a singing one alone must sing not all 〈◊〉 if all the Men only and not the Women He then mentions your Objection to which he replies 1. One Answer saith he may at once remove both Scruples and withal clear the Truth it is apparent by the Scope and Context of both these Scriptures that a Woman is not permitted to speak in the Church 1. By way of teaching whether in expounding or applying Scripture for this the Apostle accounteth an Act of Authority which is unlawful for a Woman to usurp over the Man 1 Tim. 2. 13. And besides the Woman is more subject to Error than the Man ver 14. and therefore might sooner prove a Seducer if she became a Teacher 2. Yet nevertheless in two cases it is clear a Woman may speak in the Church â— In way of Subjection when she is to give account of her Offence thus Peter questioned Sapphira before the Church touching the price of Land sold by her and her Husband c. and she accordingly spake in the Church to give her Answer to the Question Acts 5. 8. 2. In way of singing forth the Praises of God together with the rest of the Congregation for 't is evident the Apostle layeth no greater restraint upon Women for silence in the Church than the Law put upon them before for so himself speaketh in the place alledged 1 Cor. 14. 34. it is not permited to a Woman to speak but to be under Subjection 〈◊〉 also saith the Law 2. The Apostle then requireth the same Subjection in the Woman which the Law put upon them Now it is certain the Law yea the Law-giver Moses did permit Miriam and the Women in the Song of Thansgiving to sing the Praises of God Sing ye to the Lord for he hath triumphed gloriously the Horse and his Rider hath he thrown into the Sea which may be a ground sufficient to justify the lawfulness of Womens singing together with the Men the Praises of the Lord and accordingly in the Primitive Churches it was the ancient Practice of Women to sing the publick Praises of the Lord we read recorded in the Ecclesiastical History Socrates Chap. 18 Greek Copy and Chap. 16. of the Latin Theodoret's third Book Chap. 17. Obj. But say you there is no Institution for Womens Singing Answ No need 't is a Moral Duty You may ask whether they are to praise God as well and demand a word of Institution for their Breaking of Bread with the Church for you know some demand a Proof for that V. Of the Order of Singing What need you talk of Order about Singing or of Womens Singing when the Essence of it being in the Heart is sufficient though the Act or Thing it self be never done But to proceed This you say we have plainly and clearly delivered to us 1 Cor. 14. 20 to 34. How is it then Brethren when ye come together every one of you hath a Psalm hath a Doctrine hath a Tongue hath an Interpretation let all things be done to edifying That which you infer from hence is that this is the Rule for our Practice viz. one by one or one after another must speak and exercise their Gifts and not all together and so he that has the Gift of a Psalm he is singly or alone by himself to sing as in Prayer and Preaching Answ The Apostle directs that Church in the exercise of extraordinary Gifts There was 't is clear confusion about the exercises of those Gifts in the Church of Corinth it seems this was their practice some times viz. Every one of them who had a Doctrine and that had a Psalm and so of the rest would come forth with them together May be many
For if he brought out a Psalm of David in an unknown Tongue who could sing with him But if he had been to sing alone the Melody might have refreshed those who sung not 〈◊〉 as some say they have been in hearing the French Protestants sing who understand not their Language But to prevent this the Apostle Paul resolved when he sung he would sing with the Spirit and with the Understanding also because 't is the Matter sung that is fruitful to the Understanding and what is the Melody without that Your third Reason or Argument is taken from that in Ephes 5. 18. Be ye filled with the Spirit speaking to your selves c. Answ Doth not the Apostle pray that God would â—ill all the Saints with Joy and Peace Rom. 15. 13. And pray that they might be filled with the Fruits of Righteousness Now singing flows from that Joy that all the Saints ought to labour after and also from the Fruits of Righteousness we have an equal need to be filled with the Spirit to pray to meditate to praise God and to preach and hear the Word as well as to sing Psalms and Hymns c. But you say pag. 18. That the Gifts of the Holy Spirit were not given alike to every Member of the Church Answ 'T is granted But doth it follow because some had the extraordinary Gift of the Spirit to pray must not the others who had not those Gifts no more than we have them now not pray at all Brother I am grieved to see how you are deceived and would â—eceive others But as they who had not the extraordinary Gift of the Spirit to pray were notwithstanding to pray so they who had not the extraordinary or special Gift to sing were nevertheless to sing the Praises of God What you speak pag. 18. about the diversity of Gifts but the same Spirit from 1 Cor. 12. is rather more against the performance of those other Dâ—ties and Ordinances than Singing because Singing is not there mentioned But all that you say there has been answered already so is what you infer from Col. 3. 16. Ephes 5. 19. For to think the Apostle refers to the special Gift of Singing in those places is of a pernicious tendency for you may as well say the same of all other Precepts enjoined on the Churches and so free us from all Gospel-Obedience for want of such Gifts Why must not Spiritual Songs be allowed as well as Psalms and Hymns What do you mean in pag. 23 Brother you were better be silent till you can distinguish better between Psalms Hymns and Spiritual Songs and the manner of the bringing of them forth by a special Gift A Doctrine may be as Spiritual that is precomposed as that which was brought forth by a special Gift so may an Hymn or Spiritual Song though 't is by the ordinary Gifts or Help of the Spirit precomposed 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 convince yoâ— of your Error if the Song be taken out of Christ's Spiritual and Sacred Word the Form is Spiritual and if it be sung with a gracious Heart and Tongue 't is doubtless Spiritual Worship and acceptable to God I shall conclude this Section of yours with one honest and plain Argument That Assertion or Notion against Singing the Praises of God that hath a natural tendency in it to overthrow the practice of all Gospel-Ordinances as well as singing the Praises of God is a vile and pernicious Assertion or Notion But for a Man to assert the Saints and People of God now in these days ought not to sing Psalms Hymns and Spiritual Songs because we have not that special or extraordinary Gift of the Spirit to do it hath a natural tendency in it to overthrow the practice of all Gospel-Ordinances in these days Ergo. That Assertion is vile and pernicious The Major cannot be denyed the Minor I have abundantly proved in this Treatise In Sect. 4. You seem to Answer what we say about Singing being a moral Duty Which you say Is the refuge of some who cannot maintain their practice of formal Singing by Gospel-Institution Append. pag. 27. Answ You mistake we need no Gospel-Institution 't is as clear a Precept in these Scriptures Ephes 5. 19. Col. 3. 16. as any we have in the New-Testament But we say Singing the Praises of God is more than a mere positive Duty What you further say under this Head doth but betrary your own Ignorance about moral Precepts and needs no Answer I having fully explained it in this Treâ—â—â—e Is it absurd and irrational for us to make the Moral Law or Light of Nature a Rule to exert the Worship of God see Append. p. 28. 'T is not so much the matter of Moral Duties as the manner of the performance of them that renders them Spiritual and for the more orderly and spiritual performance of such Duties that are in their own nature Moral they are brought under Gospel-institution as Prayer Preaching and Singing the Praises of God are and therefore all Moral Duties must be discharged by the help of the Spirit and with Grace in the Heart if accepted of God In pag. 33. of your Appendix you repeat your former Objection against Womens Singing in the Church because the Apostle saith he suffered not a Woman to teach nor usurp Authority over the Man but to be in silence So that Christ say you makes it an usurpation of Authority for a Woman to teach or to speak or any ways to break her Silence in the Church But then say you 't is objected These Scriptures that forbid Womens teaching and speaking in the Church do intend only that they should not be the Mouth of the Church as in Prayer and Doctrine c. To this Objection against your Exposition of these Scriptures you give your Answers 1. That such a sense as this we speak of is against the Letter of these Texts 2. By asserting that in Singing together there is Teaching Instruction and Admonition pag. 34. Answ This kind of arguing against Womens Singing we have all ready fully refuted but for the sake of our good Women and to detect this falsity I shall add a word or two further in way of Reply 'T is a hard case that Women should be debarred to speak in any sense or any ways to Break Silence in the Church as you affirm through a mistake of the Text. 1. For then they must not ask a Friend how he or she doth when in the Congregation 2. She must not be suffered to be an Evidence in the Church against any Offender in the case of Discipline 3. Then she must not ask where the Text is if she comes too late for that is in some sense a speaking and breaking Silence 4. Nor must she then say Amen at the close of Prayer for that 's a breaking Silence 5. Which is worst of
and when I sing I will sing with the Spirit c. 1 Cor. 14. 15. So doth the Apostle James join them together as of equal Worth Nature and Authority James 5. 13. From all which Considerations it appears â—inging is of the same Nature with Prayer even a Moral Duty These things I thought good to communicate to the consideration of all especially for the sake of some weak Christians Object What you then say some plead for a natural or carnal thing natural Religion and Worship Away with your Singing we thought all our Religion ought to be Spiritual Answ We plead for Spiritual Worship as well as you and say That all the Parts of Religious Duties must be Spiritual or they will not be accepted of God But what is this to the purpose Divers Ordinances in their original and proper Nature are Moral and part of natural Worship Is not Prayer in particular by all acknowledged so to be And may not Prayer be carnally performed too as well as Singing nay and so may any other Ordinance of Christ Another Man will tell you whilst you plead for Prayer you plead for a Moral Duty and a Branch of natural Worship But doth that detract from its Glory No sure all wise Men know it adds greatly to it Cornelius Act. 10. 1 2 3. was a Man much in Prayer tho a Gentile and without the knowledg of the Gospel or Law either as far as we know So the Mariners which were with Jonah in the Ship in their Distress tho Heathens 't is said every Man called upon his God Jonah 1. 5. But why shall any call Singing a low or carnal thing they have the least reason so to term it of any Ordinanâ—â— performed by the Spirit Pray are Angels sound in any carnal Ordinance or thâ—â—lorified Saints in Heaven What Ordinance can shine more glorious and subliâ—â— in its Nature than this of Singing Psalms Hymns and Spiritual Songs if this be duly considered But as to the true or right manner of performance of this Duty as in all others we must have our recourse to the Word of God For though Prayer is a Moral Duty yet it is commanded and also the manner prescribed how to be performed as acceptable to God so is Preaching likewise Yet every Man by the Light of Nature is taught to instruct his Children and Servants nay and his Neighbours too as Matters may present So is Singing of Psalms Hymns and Spiritual Songs brought under express Institution 'T is required and enjoined on the Churches and Saints of God in the Gospel-days with Matter and Manner how to be performed as shall hereafter before I have done God assisting be fully proved so that 't is a mistake in our Brethren to think we plâ—â—â— for any natural Religion that is Carnal or Fleshly Though divers Precepts were Moral in their own Nature and so part of natural Worship due to God 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 Argument Arg. 3. That Duty which in its Original or Primitive Nature is Moral and a Branch of Natural Worship or Religion as well as it is given forth by Divine Institutioâ— is the iâ—â—â—spensable Duty of all the Lord's People for ever â—o be found in the practice of But Singing the Praises of the Lord is a Duty or Ordinance â—n its Original or Primitive Nature that is Moral and a Branch of Natural Worship or Religion as well as it is given forth by Divine â—nstitution Ergo Singing of the Praises of God is the indispensable 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 such a Nature let what we have said be well considered Hereafter if I am answered I shall say more to it if God please to spare my Life CHAP. VIII Proving Singing of Psalms c. an Ordinance of Christ from the Practice of the Saints before the Law in the Law and under the Gospel MY next Argument shall be taken from the Practice of the Saints and People of God in all Ages of the World 'T is strange any should doubt of the truth of Singing the Praises of God if it be made appear it was the Practice of the People of God before the Law and also under the Dispensation of the Gospel 1. Not wholly to pass over what I have bâ—fore hinted of the Angels Singing though I shall but touch upon it here and do little more than cite a Passage out of a Sermon preach'd by Reverend Mr. Wells in the Supplement to the Morning Exercise these 〈◊〉 his words Singing is the Musick of Angâ—â—â— Job tells us the Morning Stars sang together Job 38. 7. Now these Morning Stars saith he as Pineda tells us are the Angels to which the Chaldee Paraphrase accords naming these Morning Stars Aciem Angelorum aâ— Host of Angels nay when this heavenly Host was sent to proclaim the Birth of oâ—â— dearest Jesus they deliver their Message in this raised way of Duty Luk. 2. 13. they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivering their Message in a laudatory Singing the whole company of Angels making a musical Quire nay in Heaven there is the Angels joyous Musick they sing Hallelujahs to the most High and to the Lamb who sits upon the Throne Rev. 5. 11. As I said before Singing as it appears by this Singing of the Angels is as ancient as the World it self and well-pleasing unto God he would never imply his Angels else in it as I shewed in the second Chapter But to our Business First That it was practised before the giving forth of the Law is evident from that â—assage before mentioned Exod. 15. 1 2 c. â—hen sang Moses and the Children of Israel 〈◊〉 Sâ—ng unto the Lord and spake saying I â—ill sing unto the Lord for he hath triumphed â—â—oriously c. and spake Note in Singing here is a speaking and though they spake â—et the Holy Ghost saith they sang what they 〈◊〉 spake and though it were the whole Conâ—regation that sang yet it was as if it were â—ut one Man so united were they in their â—oice which will further appear in its proper place Also 't is worthy observing this very â—ong the Gospel-Saints shall sing at the destruâ—tion of Babylon Rev. 15. 3. Nay some conâ—lude they have already sung it though I am â—ot of that Opinion not believing any of the 〈◊〉 Viaâ—â— are by the seven Angels yet poured â—ut but that this Song shall be sung at that â—ime when the Saints have gotten temporal Victory over the Beast and Mystical Babylon is evident But let none mistake though the Saints can't yet sing that Song yet they may and ought to sing the Song of the Lamb which is to praise God for spiritual Victory obtain'd by Jesus Christ over Sin
of God in Jesus Christ Pardon of Sin Justification Union Communion Adoption c. No no here is the Spring of Joy and cause of true spiritual Singing and none can learn David's Psalms nor any other Scripture-Hymns or Songs thus to sing them but the 144000 none but such who have that new Name that new Nature can learn this Song as thus to sing it Rev. 14. 3. And let me tell you this Singing of the hundred and forty four thousand spoken of was under the Reign of Antichrist for the seven Angels with their seven Vials came out of the Temple afterwards who destroy Babylon Take what our late Annotators speak on the place The New Song here spoken of is probably the same with that we met with before chap. 5. 11. sang by the Voice of many Angels round about the Throne and the Beasts and the Elders called a new Song either for the excellency of it or because sung unto God after Christ was manifested in the Flesh The design of it was to declare the worthiness of Christ to receive Power and Riches and Wisdom and Strength and Honour and Blessing A new Song signifies a Song which praises God for new benefits received from him During the Reign of Antichrist none could learn this Song to give Power Riches Wisdom Strength Honour Glory and Blessing but a small number redeemed through the Blood of Christ Annot. on Rev. 14. 3. Secondly You say The singing of David's Psalms were suitable to all the rest of the Levitical Ceremonies and Temple-Worship pag. 12 13. Answ There is no doubt but the Singing of David's Psalms with Instruments of Musick was suited to the order of the Levites and to the Temple-worship What then must not we sing Psalms in the Gospel-days with Grace in our Hearts to the Lord We know no Psalms but David's Psalms or those called the Book of Psalms and the holy Ghost doth injoin the Gospel-Churches to sing Psalms as well as Hymns and spiritual Songs Will you take upon you to countermand God's holy Precept Will you say Very Tightly Bound we must not sing Psalms when the Churcheâ— are exhorted so to do Pray when you writâ— again tell us what Psalms they are the Holy Ghost there speaks of if not them or some oâ— them called the Psalms of David True all Types Shadows and Ceremonies are removed and done away but Singing thâ— Praise of God was no Ceremony but a Moraâ— Duty and performed by the Children of Israel before the Law of Shadows and Ceremonies was given forth Exod. 15. 1 2. You may 〈◊〉 well say Prayer was a Ceremony because theâ—â— were divers ceremonial Rites used in the performance of it particularly that of Incense 2. Did not Christ sing an Hymn after thâ— Supper Would he have left that as a Patteâ—â— to us and annexed it to such a pure Gospel-Ordinance had it been a Ceremony and only belonging to the Jewish Worship Or would the Apostle Paul have given by the Authority of the Holy Ghost such a Precept to thâ— Church of Coloss to sing Psalms c. whom 〈◊〉 strives so much to take off from Jewish Ritesâ— Days and Ceremonies Had singing of Psalmsâ— Hymns and spiritual Songs been a Jewish Ceremony he would not have done thus This is sufficient to convince any sober and unbiaâ—â—eâ— Person i. e. that Singing the Praises of God iâ— a Gospel-Duty and that it did not belong only to the Jews in the Days of the Old Testament But you contradict this your self foâ— afterwards you grant that the Saints when the extraordinary Gifts are given as you suppose they will in the thousand Years Reign you intimate then they shall sing as we do or else I know not what you mean How shall they use a legal and Typical Rite that only appertained to the Jews and Levites in that glorious state of the Church Doubtless their Singing of Old with musical Instruments was a Figure of that sweet spiritual Melody the Saints should make from a well-tuned gracious Heart and with united and melodious Tongues together in the Gospel-days as I have again and again shewed and this therefore is not mixing Law and Gospel together but continuing a Gospel-Ordinance in the Church that is of Gospel-Authority both from Precepts and Examples as I have proved in this Treatise so that I have answered your second and third and part of your fourth Thesis together Thirdly you say The matter of David's Psalms and other holy Men were suited to particular Occasions and Experiences and Accidents of that day as may be seen by divers of their Titles Some Prophecies of the Sufferings of Christ c. And some Places hard to be understood so improper to be sung by all the Church who can't sing them with Vnderstanding as well as justifying the singing Prayers as well as Praises Pag. 14. Answ Most of the Book of Psalms contains proper Instructions for most Occasions the People of God can find What was written afore Time the Apostle says was written for our Learning All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction and for Instruction in Righteousness 2 Tim. 3. 16. If all Scripture then the Book of the Psalms and for instruction by Singing them too because so required by the Holy Spirit Eph. 5. 19. Coloss 3. 16. May you not as well say they are of no use to us The Book of Psalms good Men look upon as the Heart of our Sacred Bible and as fruitful a Book for Saints in Gospel-times as any Book in the Old Testament but if there be any Psalms that can't so well be sung as some others God's People are at their liberty whether they will sing them or no however unless you can tell us there are others called Psalms besides these you say nothing for we are required to sing Psalms And as to those things contained in David's Psalms that are hard to be understood they may be opened to the People before they are sung As touching singing Prayers I have spoken to this already Though we are against humane Forms of Prayer yet the Singing of David's Psalms wherein there are some Prayers are of Divine Institution and therefore 't is lawful to sing Psalms and Hymns that have some Expressions Prayer-wife in them Our Brethren say praising of God in Prayer is Singing and indeed if they did not thus conclude I am perswaded they could not satisfy their Consciences to lie wholly short of this Duty and therefore in their sense singing of some part of Prayer is lawful or else Singing is something they do not as yet own nor can tell us what it is As to what you say in the fifth place p. 14. Object That David's Psalms were limited to the Levites Answ 'T is nothing to your purpose 't is rather an Argument for singing Psalms by the whole Church for the whole Church is that spiritual Priesthood to offer up spiritual Sacrifices acceptable to God by
all she must not in the Church give an account of her Conversion or declare how the Lord was pleased to work upon her Heart for I have shewed in that Act there is much instruction nay 't is so full of teaching to others that what some pious Women have spoke in the Church upon this account God hath blessed to the Conversion of Sinners as well as it has refreshed and sweetly comforted divers Believers and therefore herein you abuse the sense of the Holy Ghost and indeed are not I fear fit to be a Teacher of others but to learn in silence your self 2. The way therefore to understand this as well as other Scriptures is to have recourse to the main drift or purport of the Spirit of God therein And evident it is the main thing the Apostle drives at in both these places or doth intend is this viz. That Women ought not to be allowed to take part in the ordinary Ministration of preaching the Gospel or ministerially or authoritatively to preach the Word because he that has received a just Call so to do may and ought to exhort and command in the Name of our Lord Jesus with all Authority Tit. 2. 15. and this Work therefore Women should not take upon them because they must be in Subjection and not usurp Authority over the Man To take the bare letter of the Text without shewing the scope and drift of the Spirit of God in it would make sad work as I might shew from many Scriptures and has occasioned many abominable Errors nay Heresies to abound in the World 3. As to that teaching which is in Singing it doth not lie in a Ministerial way and therefore not intended by the Spirit of God here Preaching or Teaching is not Singing nor Singing Preaching or Teaching though there is a Teaching in it You must learn better to distinguish between different Duties and Ordinances before you take upon you to teach others Read what I have before said and also what Mr. Cotton Sidenham c. have said as you will find it repeated in this Treatise in respect of the Nature of Teaching and Admonition that is in the Ordinance of Singing and you may further see how you miss and abuse these Scriptures for he or she that reads the Scripture may be said in some sense to teach there is much teaching in it yet sure a Woman may be suffered to do this as a case may present it self both in the Church or at home either in her Husbands presence and not be deemed to usurp Authority over him for the Usurpation the Apostle speaks of respects a Womans own Husband if not chiefly as well as others and therefore if she must not sing in the Church so by your Argument she must not sing nor read the Scripture at home in the presence of her Husband because there is a kind of teaching in both those Duties and if she should as you intimate she would not only break Silence but usurp Authority over the Man i. e. her Head and Husband which is forbid The Lord deliver poor Women and Men too from such kind of Doctrine as this 4. 'T is evident the Apostle lays no other restraint upon Women than what the Law laid them under they are to be silent or 't is not saith he permitted unto them to speak but they are commanded to be under Obedience as also saith the Law 1 Cor. 14. 34. And 't is as clear they were always under the Law suffered to sing in the Congregation as well as the Men therefore it was not such a Speaking or Teaching as is in Singing that Paul intends in those Scriptures 5. Whereas you affirm that Women were not admitted to pray nor prophesy in the Church neither in the Old nor New Testament is doubless false as our late Annotators well observed on 1 Cor. 14. 34. which is the very Text you mention take their words This Rule must not say they be restrained to ordinary prophesying for certainly if the Spirit of Prophesy came upon a Woman in the Church she might speak Anna who was a Prophetess in the Temple gave Thanks to the Lord and spake of him to all them that looked for the Redemption of Israel and I cannot tell how Philip's Daughters prophesied if they did not speak in the presence of many The reason given why Women should be silent is because they are commanded to be in Obedience A Woman say they might say Amen to the publick Prayers and also sing with the Congregation to the Honour and Glory of God but for her to speak in an ordinary course of Prophesy to instruct People c. she is forbidden The Apostle saith a Friend in a Manuscript doth not prohibit all manner of speaking for that is directly contrary to 1 Cor. 11. 5 6. where Women are admitted to pray and prophesy for Prayer they may say Amen to the publick Prayers of the Church and for Prophesy they may sing Psalms the Apostle using the Expression according to the Ideum of the Jews 1 Sam. 19. 20 21. 1 Sam. 10. 5. they shall prophesy and for they shall prophesy the â—ald Paraphras reads they shall singâ— and thou shalt praise with them Vid. Wilson's Dict. Dr. Hammond's Annotat. on 1 Cor. 11. 5. and so it 's used 1 Chron. 25. 1 2 3. The Prohibition saith he is not restrained only to Church-Assemblies but holds good in all places and at all times and intends a Subjection of Women to their Husbands as plainly appears by comparing 1 Cor. 14. 35. with 1 Tim. 2. 12 13. with the occasion and scope of the Text and is of no greater Restraint now than lay on them under the Law 1 Cor. 14. 34. where they were permitted to sing Object But say you If we should say such a vocal Singing together is for a Teaching then where are the Hearers if all be Teachers c. Appendix p. 35. Answ We have shewed you Singing is a distinct thing from that which is called Teaching or Preaching tho in Singing there is a Teaching but chiefly we speak to our own selves as the Apostle exhorts in Psalms c. and the matter of the Psalm or Hymn is full of Teaching and Admonition yet 't is the Matter â—ung which teaches rather than the Singers may â—e said to do it nor is it any Contradiction to say when I teach others yet I am thereby taught and admonished my self So that if it were admitted to be a common or ordinary Teaching which must not be allowed and all might be said to teach c. yet nevertheless all are Hearers also and are in a sweet manner taught admonished and instructed in singing the Word of Christ in Psalms Hymns and spiritual Songs as elsewhere I have shewed Nor is it any Contradiction to say according to the sense of the Apostle Women must keep silence in the Church and yet suffer them to sing c. no more than 〈◊〉 contradicts their Silence when they