saved c. With which I shall but thus parly 1. Doth God make the Covenant of salvation with every visible Professor whom they baptize or with every visible Saint or do they baptize them out of Covenant Then how come any to fall off and be damned or what rule have they to baptize by 2. Why should it be thought more hainous to set a seal on Infants as in the Covenant then on these Professors which afterwards prove not to be in Covenant 3. Or do they baptize because that persons are in the Covenant If not then upon no spiritual account if upon their being in Covenant then either internally or externally on the first it cannot be absolutely but as manifested externally not upon a meer external being in Covenant for then they may set a seal to a blank if upon both together the one externally demonstrated by the other then it is still by the external being in Covenant that we judge with hopes of the other There is a trick that some have got whereby they think to evade this being in Covenant as the fundamental ground of Baptism by this distinction That it is not being in Covenant but being an actual Believer gives right To which I answer 1. That the Covenant take it spiritually is the ground of faith not faith of the Covenant 2. If the Covenant be the ground of faith for who can believe without a promise it may well be the ground of an outward priviledge 3. To separate the Covenant from the conveyance of actual priviledges is almost as dangerous as to separate actual faith from the Covenant for the one gives a right as well as the other 4. Infants in the Old Testament were thus as really to be esteemed in the Covenant as actual visible Believers are now and under the external administration of the Covenant as the Proselytes who came in to the Jewish Church and were the first fruits of the Gentiles For that there is an external administration of the Covenant of Abraham or rather of God in Christ even in the New Testament is clear for that many were baptized who proved hypocrites and many believed visibly likewise as Simon Magus Hymenaeus Alexander Philetus c. many in all the Churches and yet these must be accounted the spiritual seed though most wicked because they can profess their own present sudden faith and poor Infants of believers must be accounted the carnal seed though so long under a Gospel promise of which you shall not want proof hereafter Now that all which are baptized or have any Ordinance have it administred fundamentally on the ground of the Covenant externally administred I prove thus 1. God administers all his graces by Covenant much more outward Ordinances 2. Souls can have no challenge or interest in God but by some Covenant or other God is tied to none but as he ties himself 3. If there were not a visible and external administration of the Covenant none should know of the invisible design of it unto any all things would be in the dark to us as to Gods Covenant in a visible dispensation 4. If this invisible design were not secretly carried on in an outward visible dispensation there could be none condemned by an outward rule for who can condemn these who are intentionally and invisibly in Covenant or for Re And if every one visibly in Covenant be intentionally and spiritually in Covenant it 's just the same The whole is this None are in Covenant say they but real believers the spiritual seed so none to be baptized but such when it comes to application of the Ordinance then none are the spiritual seed but visible believers and these visible believers can be judged by no way but by an external profession to be in Covenant and Infants are no visible believers therefore no spiritual seed when as the one is as visible by promise as the other by profession CHAP. V. Opening that place in Acts 2.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS Text I first hold forth as fit to discover the New Testament application of the Covenant of grace and its continuation to believers and their seed as to Abraham and his in the Old Testament It 's the first Argument used after Christs Ascension to provoke the Jews to repent and submit to Gospel ordinances and the first open promulgation of the Covenant both to Jew and Gentile with the prime priviledges of it in which is contained the Gospel-Covenant made with believers and their seed 1. Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the promise which can be no other then the promise of remission of sins and so of salvation sutable to that in Gen. 17.7 and repeated at large in Jer. 31.34 For it must either be a promise of temporal things or spiritual of temporal things it cannot be for there is no absolute promise of these things in the New Testament but as included in or following spiritual mercies as Mat. 6.33 Neither is there a syllable in this Chapter pressing men to look after temporal enjoyments or engaging them to embrace the Gospel by any outward emoluments Ob. The great and only interpretation of this promise by these that differ is that it hath reference to v. 16. and is meant of the promise of the holy Ghost prophesied of by Joel Chap. 2.28 which was to be poured forth in the latter daies and now visibly and eminently begun to be fulfilled at the day of Pentecost To which the Answer will be clear and fair though that be granted and not at all weaken but strengthen the former sense For 1. That promise is a spiritual promise and more large and comprehensive of spiritual mercies then any other the promising of the spirit is as much as to promise all at once graces gifts yea Heaven it self for all are but the fruits of this promise Christ in the Old Testament and the Spirit in the New contain all the promises in an eminency When Jesus Christ was to leave the World and speak all his heart at once and leave his last blessing that should be better then his bodily presence among them he expresses all in this that he would send the Spirit Joh. 14.16 26. Ch. 15.26 16.7 And of this large promise as well according to Christ's promise before his Ascension as Joels Prophesy the Apostles and Believers received the first fruits in this solemn day of Christs triumph So that to say it 's the promise of the Spirit is as much as to say it 's the promise of all spiritual things For this read in Gal. 3.14 the Apostle speaking of the fruits of Christs death saith It was that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through faith The same phrase that is in this 38. And in the promise of the spirit which is to be received by faith is included justification sanctification yea all graces and it 's here joyned with the blessing
of Abraham But 2. If they take the promise of the Spirit in a limited and restrictive sense for the external gifts as the most do for the gifts of tongues and miracles and prophesy they both clip the promise and make the argument and comfort from it invalid and of no efficacy 1. It 's a mighty wrong to that famous promise of the Spirit to circumscribe it in these accidental gifts which were especially necessary and almost only for that season when it 's a promise that reacheth all the latter daies and is still accomplishing though all these extraordinary gifts are ceased 2. This straitned sense is expunged by the manner of the expressions of that Prophesy both in Joel and this in the Acts I will pour out of my spirit on all flesh and on your servants and handmaids will I pour out of my spirit Which shews the universality and variety of the subjects and blessings in this promise that it shall be so large and full a mercy as if there were to be no limitation of its measure 3. If it were meant meerly of these gifts why then there is no more benefit of that promise after the Apostles daies but that Christ was out of date and did expire with that age whereas it is a promise made for all the time of the New Testament which is exprest by the latter daies and the last daies up and down the Scripture A parallel promise to this you have in Isa 44.3 I will pour water on him that is thirsty and floods on the dry ground I will pour my spirit on thy seed and my blessing on thy off-spring Now the promise of the spirit is alwaies appropriated to the New Testament daies And secondly This cannot be the meaning of this phrase if we consider to whom the Apostle speaks to persons pricked in their hearts wounded for their sins in crucifying of Iesus Christ crying out v. 37. Men and Brethren what shall we do to be saved Now what comfort could this be to tell them they should have extraordinary gifts their hearts were bleeding under sin their eye was on salvation they saw no hopes of it nor knew the way to obtain it the Apostle bids them repent and be baptized they might have said What shall we be the better why saith the Apostle You shall receive the gift of the holy Ghost for the promise is unto you What promise of gifts of tongues and miracles What is this to our souls how will this save us might they well object It would be but a poor comfort to a wounded soul for to tell him of a promise of gifts not of spiritual grace and the holy Ghost is a better Physician then to apply such a raw improper plaister to a wounded heart which would hardly heal the skin this promise is brought in as a cordial to keep them from fainting and to give them spirits to believe and lay hold on Jesus Christ And truly no other promise but that of free grace in order to salvation can be imagined to give them comfort in that condition But to put all out of question That the promise prophesied of in Joel and quoted here was the promise of salvation and the same with the Covenant of Grace Consult the Original in Joel and the parallel in this of the Acts in Joel 2.27 the Prophet founds all the promises that went before and all that come after on this That he is the Lord their God and none else which was the very express words in that Covenant made with Abraham And then afterwards viz. in the New Testament to make out this fully He will pour out his spirit on all flesh c. v. 32. which is a part of that prophesy and is quoted again in v. 21. Whosoever shall call on the name of the Lord shall be saved one grace put for all and salvation being put at the end of the promise must needs be the aim of it The same expression you have again repeated Rom. 10.13 And in the former v. 38. he exhorts them to repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the remission of sin the exhortation is to a Gospel duty the effect and profit of it was to be remission of sins and receiving the gift of the holy Ghost and the promise must needs be answerable by which all is enforced and it must needs have been a mighty low and disproportionable way of perswasion to put them upon such high things in the former verse and to encourage them only by the narration of a promise of some temporary gifts in the following when their eye and heart was set on remission of sins and salvation by Jesus Christ and nothing but a promise holding forth these mercies could have been considerable to them And it 's very observable in that verse he joyns remission of sins with the gift of the holy Ghost and then adds the promise to both as the ground of one and the other and comprehending both And for that expression of Receiving the gift of the holy Ghost it may well be noted that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of the holy spirit noting the very sending of the spirit as a free gift to bestow all mercies on them and so respecting rather the free and bounteous manner of bestowing the holy Ghost on them then any limited effects of his reception By all which it is demonstrated that this is no ordinary common no temporal promise or of meer gifts though never so extraordinary but a promise of free grace I only adde this to all the rest as undeniable by the principles of these that differ it 's a promise made not only to these Jews but it 's universally to the Gentiles and to all the called of God but all that are called have not received such gifts of the holy Ghost which then were given but every one that is effectually called doth receive the promise of remission of sins and the free favour of God and therefore this promise must be taken mainly in that sense But the great difficulty is in the following part of the verse and about the interest of their Children in this promise and therefore the next work must be to make out this that the Children as well as the Parents are included in this promise as they were in the promise made with Abraham 1. Let us consider to whom the Apostle speaks to the Jews who were prickt in their hearts The promise is to you and your Children He speaks to them after the wonted manner of expression in the Old Testament when ever the promise is mentioned and useth their own language in which they were trained up in from their Fathers I will be the God of thee and thy seed Gen. 17. The promise is to you and your Children If the Apostle had intended to exclude their Children from the same priviledges they had formerly by the Covenant he would never have spoken
of the Apostles arguing in it which is most speciall to what we would prove his argument lies in this they have received the holy Ghost as well as we Ergo what should hinder water where there is a qualification there may be an administration of that Ordinance this is grounded on a common principle now if we observe First the Apostle changes the usual expression and faith not Seeing they have believed as well as we but seeing they have received the holy Ghost as well as we What should hinder The argument is from the equivalency of the qualification for whereas he saith all along formerly they believed and were baptized and to the Eunuch Acts 8.37 If thou believest thou maist but here seeing they have received the holy Ghost as well as we this change of phrase shews the qualification not to lie in one term or expression but in the universal equalitie of Gospel manifestation to some one way to some another that if any title in the Gospel can be found properly either by Gods promise or our judgment applicable to any person we may say What should hinder water now to receive the holy Ghost is the largest and most vast expression as to a qualification that ever could be mentioned taking in both real graces and all external gifts and priviledges which are all conveyed by that holy Spirit whether common or special as is before exprest in another Chapter We shall desire on the Apostles account to argue from all these pregnant Texts of Scripture concerning Infants and having the same premises we shall not certainly draw a wrong conclusion when we find the Scriptures giving such titles to Infants and so many special carriages of Christ to them which amounts to as much as is spoken of any that were baptized why may not we say with Peter What should hinder Water as for instance If Infants be in the Covenant that Abrahams promise belongs to them as we have proved What should hinder water If Infants be holy What should hinder Water These which are visible Saints may be baptized but so are the Infants of believers for they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 7.14 The same name given to denominate all Saints now to be holy is as much as to be a believer as to receive the holy Ghost is made all one with being a believer and what then should hinder water So again when the Gentiles and their posterity are ingraffed into the same root Rom. 11. which is Abraham and the Covenant and the branches holy as the root what should hinder water If Christ was angry when Infants were forbidden to come to him and charged his Disciples to suffer them to be brought who can forbid water especially when Christ took them up in his arms laid his hands on and blessed them which is as much and more then is done in baptism what should hinder water to be cast on them and so we may argue from every place in the former discourse upon this very principle for the Apostle argues neither from precept nor example but from a parallel qualification because they had received the holy Ghost and surely all these places of Scripture concerning Infants will fully amount to make up an equivalent qualification in them to a visible profession of grown persons and so we may argue on the same ground with Peter besides Infants are capable of receiving the holy Ghost as well as grown persons and why not capable of water if they say it is only a visible believer a visible professor that is the subject We answer You see the Apostle useth several expressions about it sometimes actively sometimes passively sometimes if thou believest here seeing they have received the holy Ghost but never saith a visible Saint or a visible believer or one that actually professeth and so may we say seeing the promise is to them seeing they are holy seeing they are called Disciples seeing they had Christs hands laid on them and were blessed seeing they are capable of receiving the holy Ghost what should hinder water Quest If they say still there is no command I answer First there is as much as is said of others that were baptized Secondly there is no command in terms from Christ or his Apostles to baptize professing believers or those that should receive the holy Ghost yet they were baptized Thirdly where there is parallel characters to shew qualification there may be the same outward sign applied on this principle the Apostle reasons in this Scripture it is only to be wondred how so many direct places of Scripture which cannot but sparkle in the consciences of those which are diligent and diving into truth can be so lightly evaded and made nothing of while men pretend to search truth impartially without deceit or guile CHAP. XVIII Wherein is shewed who is to administer this Ordinance of baptism according to the rule of the Gospel AS these that are contrary to Infant baptism are strict and most severe in other circumstances which they think must be in that Ordinance so they are most slight and rude in their considerations and practise as to the administrator of that Ordinance making every male Disciple or any one that can give an occasional word of exhortation the minister of this Ordinance which they do otherwise shut up as in the most holy place and put the very substance of the Gospel in it this is most unsuitable to the Gospel and makes baptism one of the poorest and lowest Ordinances and of no such solemnity seeing every Disciple may baptize another and he that can speak any thing of the Gospel may do such an act But if we trace the rule we shall see that as it is an Ordinance of publick cognizance so it must be administred by a publick Officer who hath received commission authoritatively from Christ and his Church and that it was never administred by any one but he that was either ordinarily or extraordinarily called thereunto begin with Iohn the Baptist so called from his work and designment to the administration of that Ordinance he was extraordinarily called as the prophesies of him witness with the circumstances of his birth and behaviour Luke 1.7 c. Matth. 3.1 2 3. All the time of Christs ministry his Disciples by immediate commission from himself baptized and none else and we all know how they were called and who gave them power When Christ gave up all his power and authority to be continued to the end of the world or his second coming Matth. 28. Go teach all nations baptizing them and gave them their general and publick commission he gave it to these that were to be Apostles and to these that should succeed them in ordinary and as by settled commission not to every one that should be made a Disciple this was a commission to them at large and yet appropriated to such an order without we will say all are commissioned to teach and baptize Afterwards when the Gospel
have men to be gods to judge when men sing Psalms and Hymns and spiritual songs inwardly what need these names outwardly A more ungrounded opinion was never invented by the devil and surely he hath fitted it for the weaker and most perfectly captivated sorts of proselytes who have first lost their reasons and then their consciences Can my inward joy teach another or my private ejaculations admonish another I wish Satan have not these men at his will they would have singing to be an Ordinance but no man to hear them So that if singing be not a distinct visible Ordinance then no man can tell what it is to sing at all but the same with preaching praying talking or only an invisible motion of the soul known to God only which is most absurd when we look on the weight of these places of Scripture mentioned formerly Ob. If any object If singing be with the voice why not with other instruments as lute and harp and organs c as in the O. T. Sol. First in the New Testament the voice and the heart are only Gods instruments this holds forth the special way of worship from soul and body as from one person artificial instruments are laid aside not natural ones Secondly the voice is still required because it is the most immediate Interpreter of the heart and no outward instrument besides is so Thirdly nothing can be exprest so significantly in outward characters as by the voice and the best expressions of God we have in words and the tongue can best make out them Fourthly the union of heart and tongue or voice makes up the compleat expression of Gods praises without any other consideration for we have not now any thing as typical to look at as Lute and Harp c. were in the Old Testament to praises so ceremonies were to Christs sacrifice when the substance came they ceased there is no need of them now the spirit being more abundantly poured forth and they have no significancy but their needs soul and body alwayes to sing out Divine stories while in this world Fifthly this hath been prophesied of and long before the New Testament dayes by the Prophets of singing to God with a lively voice when the voice shall be as Lute and Harp and all instruments to God as in Esa 52.8 as Mr. Cotton in that precious Treatise of his worthy all mens consideration compared with Rom. 10 14. Psal 100.1 Psal 95 1 2. all places referring prophetically to the Gospel Sixthly if they dare grant this that there must be no singing by voice then they cut off themselves from any sort of singing by gift in Psalms or Hymns and spiritual Songs and any outward way of expressing Gods praises and must blot out singing in any way publickly as to be looked after though a person never so much inspired by the holy Ghost after their own sense should extemporarily compose and breath forth the most glorious Sonnets or heavenly Anthems for what is not a duty in it self and general in the nature of it is not a duty to the most raised spirit if never so well gifted in such a mystery But the wiser sort of the contrary judgment who consult with Scriptures and the nature of things will not own the dissent of others as to this but confess singing of Psalms must be by voice lay it on another foundation that it is Psalms c. but not these we sing that the command speaks of but Psalms of another constitution from a peculiar gift and so to be looked on by the Church viz. not to sing Davids Psalms or Asaphs or the like but from the fillings of the Spirit in such a person and on a sudden breaking forth for the edification of the Church I end this with what Zanchy faith on these places These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singing with grace in your hearts non excludunt vocem oris verum excludunt hypocrisin vanitatem ex qua fere loquuntur ebrii vino 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they do not exclude the voice but hypocrisie and vanity from which men drunk with wine do sing and in your hearts is as much as from your hearts that is not vainly or as hypocritically but as from inward sense So the Greek Scholiasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. II. What 's meant by these three expressions Psalms Hymns Spiritual Songs how they are used in the Old Testament and the New Testament from which the matter of singing is cleared THE next difference is about the matter of singing which all must grant to be Psalms and Hymns and Spiritual Songs but what these Psalms were c. and how to distinguish them one from another must be debated ere we can clear the point between these three expressions some constitute one difference some another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalms say some are such Songs which were sung with other Instruments besides the tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hymns such as are made only to express the praises Zanchius and set out the excellencies of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Songs such as contain not only praises but exhortations prophesies thanksgiving and these only sung with the voyce and tongue Others difference them thus Psalms are those which were pen'd by David and others drawn up into meeter to be sung in the Temple in a musical strain Hymns are those extemporal praises which break forth upon occasion from a heart filled with the Spirit Grotius and observant of Gods goodness Songs or Odes they call such that were premeditated not without some art These they call the Songs of Moses Deborah Hannah Simeon Mary c. But we shall find if we consult the use of the words the difference will not be considerable between them and that they are used promiscuously in the Old Testament from whence we must learn how they are to be taken in the New Now 1. I find they are used in general as the title of Davids Psalms which are named promiscuously by these three words 2. That the three Hebrew words viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizmor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tehillim to which these these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do fully answer are used in the Psalms one for another without distinction and sometimes two of them joyned together as the title of one Psalm sometimes all three joyned together in one title we could heap up examples in this kind Iudges 5.3 saith Deborah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will sing I will sing unto the Lord it 's translated by the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is two words the one used for a Psalm the other for an Ode or Song put to express one act 1 Chron. 16.9 the two same words are translated thus in the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sing unto the Lord sing a Hymn unto the Lord. In Psal 105.3 which
against another rule about distribution which is That Partes divisionis ambulent aequali passu That the parts of a distribution should be equally set together Now here will be a mighty inequality as to the communication of the promise if the words should be taken in their sense the Jews will have a greater priviledge then the Gentiles if Children be not equally added to both the Jews had the promise made to them and their Children at present these afar off shall only have the promise to themselves but not their Children 3. Consider how comes this word your Children to be kept in for what end and use if it were not to shew some special priviledge they have with their Parents when God cals or converts the Parent what stands it for but a stone of offence to conscientious hearts OBIECTION All they answer to this is that the Apostle names their Children to comfort their Parents because they had wished Christs blood on their Children and so to give them hopes they might yet be saved if God should call them SOLUTION To see the sad shifts of errour is wonderful Can any man imagine that the Parents could doubt more or so much of their Childrens being accepted and saved when God should call them who were innocent and only under the sudden rash curse of their Parents when they saw that the promise was to themselves and Christ offered pardon to themselves who were the actual murtherers of the Lord Jesus 2. Such a consideration would rather sadden them then refresh them to mention the calling of their Children For they might more doubt of that then of any thing whether God would call them or no and be as far to seek as ever they were that they would have but cold comfort upon this account this was enough to break their hearts if that were in their eye the old way of conveying the promise is cut off no promise but to called ones our poor Children are uncalled and God knows whether ever they may be called of God Thus might they reason But when he includes them in the same promise with Parents and exhorts the Parents to repent upon this ground that the promise is to them and their Children this savours like a Gospel-comforting-exhortation and could not be but of great efficacy upon their spirits 4. What strange mysterious tautologies would be in this one verse if that last sentence should refer to all the former expressions we must read it thus to make out their sense The promise is to you Parents of the Jews when God shall call you and they were then under the call and to your grown Children when God shall call them and to all which are afar off when God shall call them Can any man with his understanding about him think the Holy Ghost should faulter so much in common expression of his mind when there was no need of adding or calling to any part but to these that were afar off who were never yet under Gods Gospel call Lastly the word Children may and must be understood of Little Ones Infants not of adult and grown persons for these reasons 1. The word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies an off-spring any thing brought forth though it be but of a day of a moment old Thus when a woman is said to be in pain and to bring forth this word is used John 16.21 Luke 1.31 Mat. 1.26 Luke 1.57 2. It 's an indefinite word and therefore may not be restrained to grown Children except God had exprest it in a peculiar phrase 3. It must needs be especially meant of Little Ones because they are distinguished from themselves who were men of years Now when we distinguish between Men and Children we suppose the one adult the other under age and not grown up and it is contrary to all ways of expression to think otherwise 4. It cannot be rationally conjectured otherwise because the Apostle doth joyn them with their Parents in the same promise and not leave them to stand by themselves as grown persons must So that all things weighed this Text of Scripture if there were no more holds forth the fameness of the promise to Believers of the Gospel both Jew and Gentile and their Children as ever it was to Abraham and his natural seed CHAP. VI. Their great Plea from Mat. 3.8 9. concerning John the Baptists Speech to the Pharisees and Sadduces made vain and that Text cleared from mistakes THAT we may still take off the main Objections let us view that place so much stood on Mat. 3.7 8 9. When John saw many of the Pharisees and Sadduces come to his Baptism he saith O generation of Vipers who hath forewarned you to flee from the wrath to come bring forth fruits meet for repentance And think not to say within your selves we have Abraham to our Father for I say that God is able of these stones to raise up Children to Abraham From this Text they gather that the pretence of being Abrahams Children could not give them a right to Baptism and if John denied Abrahams natural seed on that account much more would he the adopted Children That this is no such ominous place against Infant-Baptism Consider 1. Who they were he speaks unto the Pharisees and Sadduces men at age and degenerated from Abrahams faith persons that lived on their own works and righteousness therefore he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A generation of Vipers which was not as they were Abrahams Children but as they had not walked in Abrahams steps but were quite degenerated Thus he did not refuse them because Abraham was their Father or upon that account that Abrahams seed had not right to the promise but as only pretending Abraham to be their Father when they walkt contrary to the principles of Abrahams faith 2. This is the same now as to grown visible Professors who have related their faith to the Church and so are baptized upon that account of faith and repentance yet if afterwards they grow carnal and apostate and if such should come to receive the Lords Supper and challenge it because they are baptized we might say the same as Iohn to the Pharisees and Sadduces Do not think to say that you are baptized or that you have had godly Parents for you are a generation of Vipers you have cut off your own right by contrary actings in your own persons and yet it doth nothing at all impeach the truth of this position That Believers and their Infants are in Covenant and ought to be judged so until they manifest the contrary or that if they believed themselves afterwards the promise should not be unto them and their Children And that Text holds not no more then this That when persons are grown up to years and come to understanding they must then stand on their right and look to make out personal qualifications for new Ordinances 3. This was at the first institution of the Ordinance when Baptism
hurt though they plunge themselves into the water in frost and snow but it 's dangerous to tempt God out of his ordinary way of preservation when there is no absolute necessity for such a practice Besides this Ordinance would be a greater yoke and burthen then Circumcision if this rule of theirs should be so universally followed for there was no danger to the Child by that act though it seemed bloody and hard But if all persons for none are excluded by any weakness or indisposition should be thus baptized how eminent a danger would many be in And if it prove so hazardous to the bodies of many healthy ones that have in winter time but accidentally fallen into the water though they have not been under water that it hath cost them their lives the violence of cold so piercing their bodies and animal spirits of which we have many experiences how would it be for others who labour under daily weakness And there is no promise that the water shall have no power to hurt those which after this manner are baptized no more then others Flesh and blood is the same in all which is the immediate subject of such an act and God doth proportion his Ordinances to keep correspondency with his other rules of mercy and prescriptions for use of means In a word if this be the only way of baptizing happy are those that live in hot Countreys or have bodies of brass It 's said if it be an Ordinance God will preserve but that is the question and that which demonstrates it is not the only way if it be a way at all it is That it crosseth Gods rules for preservation of a mans self the practice of it at some times being a kind of a degree of self-murther and very unsutable to the laws of mercy and tenderness that command the very heart of Christ and such an absolute unqualified command doth not look like an Ordinance of the Gospel For if baptizing be immediatly to be practised after believing according to their principles then what should hinder water that they may not be baptized Suppose they be sick and weak suppose the season be unsutable and yet the soul desires to be baptized You must either go against all rules of nature to plunge that person or else find out some other way of baptizing or else a Gospel command must be neglected for there is nor precept nor president of delay of that Ordinance still to their own positions in all the New Testament and so both the baptizer and baptized must sin in performance of a duty for the one sins if he by any pretence destroys his own health and the other sins in being an instrument in it I wish men were considerate of the nature and effects of these things which if it were more commonly practised we should have heaps of instances to make good this consideration 2. It 's very much to be observed that Christ who hath bid us avoid all appearance of evil should ordain any Ordinance wherein there must needs be some such appearance fit for flesh and blood to act on I have so much modesty as only to present this how women take it in what habit you will can be baptized publickly where all may come with men and by men without appearance of evil And if the Apostle would have women to be vailed or covered in the Congregation because of the Angels take it either literally or tropically to shew the modesty of Church-Assemblies and to prevent any shadow of temptation how can we think that it 's sutable to Apostolical rule that women should appear in the open air out of their wonted habit in a garment next to nakedness and so be plunged into water But I am loth to enter into these secrets I only propound this Whether or no that this baptism by plunging be not rather a baptizing of mens cloaths and upper garments then of the body if the person baptized be not naked and if he or she be how odious a custome would that be I cannot but think that that part that is baptized ought to be naked that the water may immediatly fall on that place else something else must be baptized primarily and the flesh secondarily and by consequence This is the reason why we only pour water on the face because it 's the principallest part wherein the image of God most appears and the soul shines forth most eminently on which all the workings of mens humors and affections leave the visiblest impression and symptoms And it 's observable that the same word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both the face and the person because the whole person is represented by the face And thus we baptize the person in baptizing his face which we can look on and wash naked and not be ashamed Let these men that are so zealous for dipping and plunging the whole body consider from all this what warrant they have from Scripture for their so much rigid confidence CHAP. XVI An explication of that place Heb. 10.22 About washing the whole body with pure water the improper application of it to their manner of baptizing by plunging the whole body AFter all strainings and shifts of the Antipedo baptists this place in Heb. 10.22 is forced in to give evidence for that manner of baptizing formerly so much contended for Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water from hence they infer baptizing must be by dipping and plunging or washing the body throughout Let us review it with it 's context and we shall find they chew but upon a dry bone For First the scope of the Apostle in all this chapter is not in the least to discover the manner of baptizing but to open two things 1. The fulness of the satisfaction and merit of Christs offering himself and being a sacrifice for remission of sins in opposition to all Legal and shadowy offerings as appears from the 1. v. unto the 29. which was begun to be demonstrated in the former chapters especially the 9. chap. 2. To encourage souls in their approaches to God on such a glorious account now in the New Testament so in the 19. ver Having therefore boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or freedome to enter into the holiest by the blood of Jesus by a new and living way c. In this 22. v. he bids them draw nigh with a true heart and ful assurance of faith c. Secondly that his scope or intent is not to open the manner of baptizing is evident for he writes to those that were baptized already as these Hebrews were for you have no controversie in this Epistle about circumcision and baptism as in the Rom. Gall. Phil Colos but only concerning Christs priestly Office especially compared with the Levitical Aaronical Priesthood and the virtue of Legal-ceremonial sacrifices and the sacrifice
it is our duty to sing them CHAP. III. An Answer to that Objection concerning singing by a gift not set Psalmes ONe speciall Objection that is made against singing Scripture Psalmes c. is that it hinders the exercise of gifts and so it s but formall all dutyes in the Church must be done from a gift Answer 1. You see here is a duty laid on us no such limitation as from a gift 2. The matter is prescribed you Psalmes and Hymnes and Songs and to these you are especially enjoyned now the limitation of the matter limits the duty 3. There is no promise of such a gift in the Gospel to compose Psalmes and Hymnes God hath provided matter sufficient there is a promise for the spirit of prayer and supplication Zach. 12. and of preaching and prophesying in Joel repeated in Acts 2. but no distinct promise for a gift of spirituall Poetry or Singing for there are but three things required to singing fit matter a voice and heart all which may be performed without any such speciall gift of composing the matter is ready if the heart and voice be present 4. It is a duty laid generally on the whole Church without any distinction of gifts all are commanded to sing c. Here is no hint of a gift required 5. Christ would not ordaine an Ordinance of such consequence which the Churches should want the use of some utterly and not one among many should know what it meanes for there is hardly one among a thousand of Saints which hath such a gift of composing Psalmes and Hymnes c. and if it be an Ordinance in one Church all others may want it and so be deprived of the comfort of such a sweet Ordinance for want of a pretended gift when they have matter enough of praises before them 6. It is lawfull to make use of the gifts of others as well as to use our owne when a man hath a gift of prayer I joyn with him and make use of his gifts c. So is it much more lawfull to make use of the gifts of holy and blessed men in Scripture who had that glorious gift of composing all sorts of Psalmes Hymnes and spirituall Songs and when we sing them with melody in our hearts we manifest all those treasures of the gifts of the spirit that breathed in these Psalmes c. as if we had from a personall gift composed them our selves for if we sing them with the same understanding with the same inward affection of love joy c. wee sing them with the same spirit 7. If there were such a gift promised it would have beene mentioned by Christ or his Apostles as the gift of tongues and miracles were and Saints would have been instructed to seeke for it and these that had it would have beene commanded to wait on it as the Elders are on exhortation teaching ruling the Deacons on administring and distributing c. Rom. 12.6 7 8 9 10. 8. It is Antichristian to introduce an Ordinance to be practised among the Churches which hath not been commanded by Christ and his Apostles these that differ make much use of the word Antichristian and cannot but grant this principle to be undeniable now I assume but to introduce A way of singing by a gift with casting off Scripture Psalmes and Hymnes and Songs was never commanded by Christ or his Apostles ergo it is Antichristian the minor hath beene proved before there is no mention in the writings of Christ or the Apostles of singing Psalms by a personall gift or of a gift of composing Psalmes either for our selves or the Church neither is there mention of any other Psalmes Hymnes and Songs as the matter to be sung but such as are pen'd in Scripture and left to be sung by all the Churches Thus if men will being in a new Ordinance they must shew their authority from the Word or else apply the word Antichristian to themselves For that expression in 1 Corinth 14.26 When you come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one hath a Psalme hath a Doctrine c. from whence they gather they had a gift of composing Psalmes by the Spirit which they were to sing in the Church if they did it orderly To which I further answer there is not any thing to explaine what Psalme this was 2. We have more reason to think it was one of these Scripture Psalmes which the New Testament alwaies calls a Psalm as he saith in the second Psalme and in another Psalme as before far more reason then they have to say it was a Psalme of their owne composing by a gift every one hath a Psalme that is this and the other have a Psalme that is one had this Psalm in Scripture which he thought most proper another another of these Psalms for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken universally of all but singularly one hath this another that thus some but rather the meaning is not as if one had this Psalme and another another but one hath a Psalme another a Doctrine another to speake with tongues another to prophesie now thus there was a confusion among them one would have a Psalme sung another would have his Doctrine or word of Construction as most fit another his Revelation Now the Apostle onely tells them they might all be done one by one and in order he that had a Psalme to be sung might in its proper place but this doth not prove that it was a Psalme extemporarily composed or by a personall gift or that it was not one of the Psalmes in that which the Scripture calls the Booke of the Psalmes Object If any say further It must needs be from a gift because it is joyned with other acts which were meerely from a gift as Doctrine Tongues Revelations Prophecy Interpretation I Answer Of these things here named some are accounted extraordinary and peculiar as gifts of Tongues Revelations fitted for these times the other ordinary as Doctrine Interpretation Prophesie though some thinke this last extraordinary also so having a Psalme may be accounted ordinary and not from an extraordinary gift as the gift of tongues was however you must not make a particular argument from things of divers considerations and uses 2. Other Scriptures have determined what a Psalm is and it may be easily gathered what it is in the Corinthians for one to have a Psalme we prove they had a Psalme let them prove what that Psalme was besides these Scripture Psalmes onely mentioned in the New Testament It is most evident that the matter of singing is determined by the words of the Apostle in Colos 3.16 Let the word of God dwell richly in you c. which in Eph. 5. is more in generall Be filled with the Spirit which doe not make any difference for the Word and the Spirit must make up the melody in our hearts but still the word of God is the matter to be sung with the Spirit as it
admire the unparallel'd variety of truth in that Booke so that if I were raised by some extraordinary gift to the greatest enlargement of composing a Psalme or spirituall Song on a speciall occasion I should come short of the variety and fulnesse of the least of these Psalmes and yet the ignorant standers by might more admire my gift and there would be more danger in it then to sing the Scripture Psalmes which have nothing from men to grace them but their owne native majesty and authority And truly it is somewhat odde for one to be set up by others or for any one to be set up himselfe as a spirituall Poet in the Church and the Church to sing his thoughts with the neglect of the Word of God which it furnished with such variety for the conditions of soules And as the Word of God in generall is so large and vast and various that all the Saints with their highest emprovements can never come up to the fulnesse of it and all the vast folioes that have been written by commentators of all sorts have hardly pierced the barke the shell the letter and all Saints of the highest attainement must digge into it as the onely visible Mine and we must not exclude the Psalmes as to singing from that fulnesse and variety seeing Christ himselfe when he distinguisheth the whole Scripture gives the Psalmes an equall part CHAP. IV. Concerning the Translation of Davids Psalmes and other spirituall Hymnes and Songs with the Answer to the Objection arising from it I Have endeavoured to prove the duty let us consider the strength of the maine Objections against it Ob. The first in order is that which carps at the Translation and that into Meetre as the humane invention the Translation say they is corrupt and especially as into Meetre and Tune if you will sing Davids Psalmes sing them in Hebrew as they were sung formerly this they much stick on Sol. To which I answer That in these Psalmes and Songs there was a set Meetre fitted to Tunes and Voices and musicall Instruments none can deny that observes the Dedications of most Psalmes and those of understanding that can read learned Gomarus may see it fully and with great exactnesse where the spirituall poesie of these Psalmes is excellently set forth 2. So farre as there is corruption in the Translation it is spurious and not to be approved of but corrected 3. But Translations according to the import of the words and sense of the text are as much the Word of God as the Text in the originall for the coherence of word and sense make up the copy entire and perfect 4. Which followes the Translation of the words in Meetre if it have the full sense of the words is as much the Word of God as if it were translated in prose or ordinary sentence for reading for it is not the way or method but the sense and meaning of the words that is the Word of God So that I may as well say when I sing in such a composition it is as much the Word of God as when I read the same words in the Bible onely they are orderly disposed for that action None must by this reason pretend to know the Word of God in reading or expounding but he that knowes the Hebrew and Greeke and that must be also in the first perfect copy immediately transcribed from inspired understandings for all things besides are either translations or additions or substractions from which two last comes perfect corruption So that a translation for singing or reading is the same Word of God as long as it hath the same substantiall truth in it and sing them which way you will either as they lie in the verse or as the same verse is digested into staves and with musicall notes it is all one as to the nature of singing and the translation may be as Orthodoxe in Meetre as in Prose so that you see what force efficacie that objection from the translation carries with it I confesse there are many defects in the translation into Meetre but there are the like in some copies in prose or continued sentence but as to the nature of the thing one verse may as well he made two according to musicall notation and yet retain the same continued sense as remain one only bounded by Arithmeticall figures as 1 2 3 c. Ob. But if any one say the Psalmes as thus translated into Meetre are but an humane invention and you worship God onely after a humane forme Sol. The Answer is at hand 1. To know the significancies of the tongues and how to translate them to edification is a speciall gift of Gods spirit 1 Cor. 12.28 29. 1 Corinth 14.1 2 3 4 5 6. 2. On this ground we read humane inventions when we read the Old or New Testament in any translation but the first copies of Hebrew and Greek wherein they were first written 3. Is it not more a humane invention for to sing any thing of my owne composing then for to sing the very matter and sense of the Word of God in my owne tongue and yet its usuall among these that are against this Ordinance to cry aloud It is a humane invention Antichristian 4. The translation of the Scripture for to be read is as much a humane invention as in poësie to be sung out this is an Objection urged for want of a better Ob. The next grand Objection is that we may as well use a set forme of Prayer as of singing Psalmes the one is as lawfull as the other the one stints the spirit as much as the other Sol. 1. There is no Divine holds that a set forme of Prayer is absolutely unlawfull for then no man may meditate before-hand what he ought to pray for nor consult with his owne mouth or Gods promises for if I meditate on what I neede and what God hath promised I forme such petitions and tye my selfe to them as necessary to be petitioned for and it may be I may have no occasion for a long while to begge any thing of God but the substance of these premeditated considerations of my want 2. Here lyes the unlawfulnesse of set forme of Prayer that it is composed by one and imposed by another to which I am limited let my wants be what they will requiring further additions when I neither study my owne wants nor am permitted to urge them to God in my prayer 3. This is a more suitable Objection against those that pretend to sing by a gift and doe make Psalmes or Hymnes or Songs for themselves and others with neglect of inspired Psalmes and Hymnes So singing of Psalmes and using a set forme of Prayer are very nigh of kin and hold much correspondency 4. But to sing the very words of these Scriptures with understanding is a command as hath beene formerly proved and if you take a set forme of praying for praying Scripture words and speaking to God in that
language it is not only lawfull but is the excellency of some Saints who seldome make a Petition but they urge it in Scripture dialect and shew the Word of God to dwell richly in them thus for singing to praise God or sing to God in his owne forme of words in the spirit and understanding what can be more suitable to God and sweet to the soule 5. There is a great deale of difference betweene praying and singing as to the method of performance though praying and praises may be considered in the same duty yet praying and singing require a distinct method for the very words to sing Psalmes and Hymns and Songs import a speciall method of the voice in a set tune and proportion whereas prayer in the method of performance requires no such exactnesse if one should take on him to sing and not in a set forme and tune he would be ridiculous to all hearers but a man hath a larger liberty in prayer and is not tyed to such strait connexions heighths and falls stops and pauses but the nature of this Ordinance calls for it else it cannot be done gracefully though there be grace in the heart And if the Apostle had not meant by singing of Psalmes singing musically he would have onely bid them praise in the generall and have left out the outward expression of it which cannot be acted but in a set forme 6. If singing were not in a musicall manner as before it were the same with prayer for you may sing out a prayer and praise in praying Thus in Davids Psalmes How many Psalmes which were matter only of petition yet were sung with faith and confidence in God For performance the Apostle James distinguisheth them apparently Is any sick let him pray is any merry let him sing Psalmes and the other Apostle Let us pray with the Spirit and understanding and sing with the Spirit c. Now wherein lies the difference In prayer you have variety of workings and considerations there is Deprecation Imprecation Acclamation and Admiring Pleading and urging promise and the like So in singing there are the like the difference is onely in the set and musicall way of expression which requires a more set forme before-hand to rule my outward carriage by in that Ordinance whereas in prayer we are not tyed to such a severity of method and so need not have our words so formed Another plea which is somewhat scurrilous by the ruder sort yet much urged is that we lye when we sing Psalmes and affirme that we cannot but lye when we sing the phrases of many Psalmes As that of David O Lord I am not puffed in minde I am as a weaned childe c. To which I replie in generall that some may not have the frame of these expressions when they sing and so may performe a duty which may be but as a lye to them But 1. In speciall there is no Saint but can in some measure say what ever David saith in that or any other Psalme describing the spirituall qualification of his heart all graces are in every Saint there in the seede and habit and in a proportion though all are not so eminent and apparent in the bud and fruit though no godly man is free from pride yet he cannot be a godly man that is a proud man in actu signato which hath never been humbled and brought out of himselfe thus all along the 119. Psalme that Anatomy of a Saints inward parts when David saith He delights in the Law of God He hopes in Gods mercy His soule longs after God He keepes his Commandements He hates every evill way c. every godly man may sing these and all other Psalmes and speak truth for the reality of these frames are the same in every gracious heart 2. Whatever I finde to be the case of any Saint I may make it mine according to the likenesse of my condition to it and yet not a lye 3. One great use of singing is to commend the excellency of such graces which are and have beene in others to sweeten the harshnesse of other duties and to stirre and quicken the heart to the endeavouring after such like frames therefore some Law-givers have put their Lawes into verse first that the people might take a pleasure in them and sing them as their recreations and be the more insinuated into obedience 4. I can tell no lye so long as in the sincerity of my soule I study my duty and sing with desire after such qualifications from the contemplation of the beauty of them in such holy men though I doe not finde the present frame so high as I breathe after and such men found at present Ob. But this Objection grant it in its full Latitude proves nothing against the nature of the Ordinance of singing but the persons who sing who are not fitly qualified to some expressions Againe others plead Psalmes that are sung are not suitable to my condition Sol. 1. That is nothing still against the Ordinance of singing if it do not fit you it fits others But 2. There is nothing in Scripture-expressions but all Saints at all times may make some use of in the very reading or singing if not so particularly yet as to the generall nature of instruction and edification it is profitable Saints must read all Scripture with faith and understanding though every place may not so directly open their present condition and why may not they sing as well all Psalmes 3. It should be the care of Officers in the Church to be very choice in picking out Psalms fit for the Church according to the nature of the body and times and seasons and I could wish there were more choicenesse observed in that particular yet the Ordinance remaines still the same 4. When I sing any of these Psalmes I should by Faith personate the same state of the Church or the Saints as when I apply promises made to others I doe their conditions as if it were spoken to mee 5. It is for want of Divine study of the nature of these Scripture-expressions and the mystery of them that we say such a Psalme is unsuitable to our conditions for if when I read understandingly I can get profit by them I can the same when I sing them 6. If it doe not reach my condition as to a particular case I am troubled withall or the providence I am eminently under yet it concernes the state of the Church and I may sing them as a Member of the same Body and sympathising with them either in sorrow or joy in afflictions or triumphs which is a speciall way to act the graces of Saints somtimes to sing what concernes others as themselves as to pray for others as themselves this is like Christs heart in heaven Lastly you have opportunity enough to chuse Psalmes for your emergencies It is good to keepe the harmonie of the whole Body in the maine Ob. That which followes next as urged against
this truth is that its confusion to sing together and that but one should sing at one time Sol. Still this is not against the Ordinance of singing But 1. Singing is more melodious and suitable when performed by many then one severall instrument at one time and so severall voice make the greater Harmony the exellency of singing lies in the Church which is made up of divers voices 2. Christ and his Disciples sung together Mat. 26.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sung Paul and Silas Act. 16.25 sung together in the Prison not one after another but together Ob. But if any one say when one prayes all may be said to pray though he doth but consent it may be so in singing of Psalmes It is Answered 1. All Ordinances must be considered according to their proper nature some Ordinances are so to be administred as that onely one at once can performe it as publique prayer and preaching and yet there must be a distinction even in these my silence in prayer ought to be when I pray with another and yet I may be said to pray as well as he which is the mouth of the whole because my heart is with him in the same petitions and my desires go equally With him but it is not so in preaching where silence must be likewise from the nature of the Ordinance yet though I consent fully with the matter and agree in all that is said with never so much affection yet I cannot be said to preach but onely he that speaketh preacheth So now as to singing there is a difference likewise of another consideration if onely one sing none else can be said to sing though they joyne with the matter and agree to it in their hearts for its an outward act and terminated in the person that performes it and though in my silent conjunction I may really praise God yet I can in no sense be properly said to sing with others without I do use my Voice and Organs as they doe This consideration will give light to men that minde the nature and distinction of Ordinances in their outward administraions 2. That which is the confusion of other Ordinances is the beauty of this for two to preach or pray together at the same time and place were the greatest confusion imaginable but for a hundred to sing together is most harmonious and pleasant so far from the breach of order that harmony is most discovered by it 3. It hath been the custome of the Churches alwayes thus to practise and there is nothing in the nature of the Ordinance or Divine precept or example against it I shall conclude this with a word from Antiquity concerning this practise Euseb in his Eccles Hist l. 3 cap. 33. quotes two Epistles of Plinius Secundus to Trajan the Emperour testifying that Christians were wont to gather themselves before day to sing Psalmes and Hymnes together the same doth Philo Judaeus testifie who lived in the Apostles time as the same Euseb saith lib. 2. cap. 22. Now in the time of Plinius and Trajan did John the beloved Disciple live saith Zanch. in Eph. 5.18.29 whereby it appeares an Apostolicall institution Tertul. in his Apol. c. 19. saith that it was a usuall custome among the Christians after their Love Feasts canere de Scripturis Sanctis to sing of the Scriptures his meaning is doubtlesse out of or from the Scriptures In the Westerne Churches this hath beene the constant practice though much corrupted by the Roman additions to Saints method but yet that blessed Ordinance is now more specially recovered and made pure for Saints according to primitive institution CHAP. V. The great abuses of the Roman and Episcopall Church about this Ordinance whereby many stick not to call it Antichristian hath been 1. THe introducing musicall Instruments together with as Organs Harps Viols c. whereas in the New Testament God requires the Voice as the onely Organ of the heart in worship 2. They had a meere order of Singers to whom they gave pensions unto for that purpose and excluded the Church from the persons of that duty which is of so Universall a concernment 3. They would sing in Latin and with such straines of their Voices that the words might not be understood 4. They spent most of the time in singing and gave not other Ordinances as preaching and praying their due time of excercise Thus have precious Ordinances been abused by the corruptions of men but are now restoring unto their purity and will every day be more gloriously practised in the Churches CHAP. VI. How we may be said to teach and admonish one another in Psalmes Hymnes and Songs according to that of Col. 3.16 17. MAny thinke there can be no such use of singing as to teach and admonish one another by it but if we consider there are many lessons to be learnt one another from this publique conjunct singing Scripture-Psalmes 1. They teach one another and by the very act admonish one another to get the same frames these Holy men had in the penning the Psalmes and in the variety and spirituality of them to get Davids frame in singing Davids Psalmes and so for the rest 2. It s by this they teach one another the Unity and Harmony that is and should be among Saints as one bodie that their happinesse and joyes are bound up together and so the misery of one is the misery of the whole and this is a glorious lesson to know their Union together as a body equally concerned in the glory or shame of one another equally interested in the praises of God there is no duty practised in all the Gospell that doth fully expresse the Communion of Saints and represent Heaven as the Saints singing together the Lords Supper doth represent the Communion of Saints very lively but not so as mutuall singing when all at once not by consent onely but expresly speak the same thing in the same moment in the Lords Supper though afterwards they were all one bread yet they all doe not receive it at the same instant of time but take successively the Elements but in singing they all joyne perfectly at once to sound Gods prayses as if they had but one Lip and one Voice This is the perfect Emblem of Heaven no jerring all with one Voice and Heart crying Hallelujah Hallelujah 3. They teach one another this lesson also viz. with what alacrity and cheerefulnesse they should perform all their duties together with sweetnesse of love and joy they ought to walke together 4. They teach one another how to carry themselves in all conditions with joyfull and praysing frames of spirit for matter of the Psalmes and are various not onely affording matter of exultation and gratulation but also reciting the sadnesse and low condition of the Church yet all are fit matter to be sung Lachrymae must be sung sad things with a spirituall joyfull heart in God and his promises mercy and judgement in the same song exprest in