in Scripture tho I must confess I know none yet it could be no more a proper singing than the Blood of Abel which is said to speak is a proper speaking so that if they could shew us in any place of God's Word where any Godly Man is said to sing and yet his Voice was not heard it would signify nothing to their purpose in turning all singing unto Heart-Melody or inward rejoycing only without the Tongue expressing of it musically or in a melodious manner for this is just to destroy the Propriety of different Actions and Things said to be done As to the other Objection take what Mr. Sidâ—â—â—am in his Treatise of Singing saith in Answer to this Objection pag. 208. Obj. But if one say saith he when one prays all may be said to pray tho they do but consent it may be so in singing of Psalms c. Answ It is answered saith he All Ordinances must be considered according to their proper nature some Ordinances are so to be administred as that only one at once can perform it as publick 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 in Preaching where Silence must be likewise from the nature of the Ordinance yet tho I consent fully with the Matter and agree in all that is said with never so much Affection yet I can't be said to preach but only he that speaketh preaches So now as to Singing there is a difference likewise of another Consideration if only one sing none else can be said to sing tho they joyn with the Matter and agree to it in their Hearts for it is an outward Act and terminated in the Person that performs it And tho in my silent Conjunction I may readily praise God yet I can in no sense be properly said to sing with others without I do use my Voice and bodily Organs as they do This Consideration saith he may give light to Men that mind the nature and distinction of Ordinances in their Administrations 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 an hundred to sing together is most harmonious and pleasant so far from the breach of Order that Harmony is most discovered by it So far Mr. Sidenham I hope our Brethren do not think there is Confusion in Heaven where the Heavenly Host with one Voice-celebrate the Praises of God by singing to him 2. Further to prove that Singing properly can't be done without the Voice it is material to observe the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104. 12. where our Dictionaries as well as our Annotators on the Bible shew it signifies giving a Voice and such a Voice too that is melodious in Odulation or tuning the Voice And saith Reverend Dr. Roberts To limit Singing only in the Heart and inward Melody of the Spirit is utterly besides the Apostle's intent and contrary to the nature of Singing and destructive to all Edification or Advantage to others by Singing Where do we read of singing in all the Scripture without a Voice How gross saith he and ignorant a Contradiction in the Adject and absurd Nonsense is it to talk of singing in the Heart without a Voice Dr. Roberts's Key of the Bible p. 177. Moreover Mr. Caryl whose Learning and excellent Parts and Wisdom shines tho dead through the World positively affirms That Singing is an Act of the Voice on Job 38. 7. So that it appears from hence tho there is Heart-Prayer Mental-Prayer and that may be said as properly to be Prayer tho the Voice be not heard as in Hannah's Case as that which is vocal yet there is no proper singing but that which is performed with the Tongue 3. Were it not so all Mankind are and would be mistaken in one of the common Acts of the bodily Organs and not be able to resolve so plain a Question What is it to sing or what is singing But so easy a Question is this to be answered that every Child can readily resolve it that is not above six or seven Years old nay if a Turk Indian or Pagan should come into our Assemblies that understands not one word of English and so can't distinguish in other Acts of Worship the one from the other yet if he hears us a singing he knows what that is and if but one Man sings tho the rest may shew their liking or approbation of it if any should say they all sing every one would say he told a Lie there was but one Man only who sung but in Prayer that being an Act of Worship that may be performed without the Voice 't is quite another thing all may be said to pray tho but one is the Mouth Now this being so what is become of Mr. Marlow's Essence of Singing for tho I shall not answer his Book until I come to the main Objections yet what he speaks in that place and upon that occasion I shall take notice of â—ere Now saith he what can be more plain â—han that Singing and other Gifts of the holy Spirit have their Essence in our Spirits wherein we are capable of worshipping God without Verbal and Vocal Instruments of the Body These are his very words I answer Some have so smiled at this Expression that they can't tell what he intends by â—t unless he would shew himself skill'd in Chymistry But since he meddles with Divine Things I must confess I am troubled to see such kind of words used that no Body knows what to make of them By Essence of a thing I always understood the Substance or Being of a thing Now if the Substance and Being of Singâ—ng and other Gifts of the Spirit by which I suppose he means other Duties of God's Worship which are to be performed by those Gifts â—ie in our Spirits and may be wihtout distinction performed acceptably to God without Verbal or Vocal Instruments of the Body â—hen farewel to Verbal or Vocal Preaching and Praying too It grieves my Soul to see the Hoâ—y Truths of God's Worship invaded Is not the Essence of Preaching in our Spirits as much as the Essence of Singing is there And are we not as capable in our Spirits to worship God in all other Ordinances without the Verbal or Vocal Instruments of the Body as well as in Singing without Voice by your Argument And let me tell you you have said more to justify the Quakers Silent Meetings than you are aware of Nay 't is an Argument as far as I know they may thank you for but by this way of reasoning there is no moâ—â— need of the poor Body to glorify
For we do say and testify we believe you are wholly without Singing in any proper Sense at all The Lord give us Moderation don't let us be bitter one against another I shall beg a part in your Prayers and intreat you to look over what Weakness you may see in this small Tract for I am you know but a Babe in Christ's School and know but in part And now to you my Beloved Brethren and Sisters who meet on Horselydown whom I hope I may say are my Joy and my Crown whose Souls are most dear to me and whom I can say I truly love and long after it rejoices my Spirit to see how generally you are inlightned into this Gospel-Duty but 't is no small grief to me to see since the Church in such a solemn manner agreed to sing the Praises of God on the Lord's Day to find some of you so much offended I am perswaded 't is for want of Consideration for you have no new thing brought in among you Hath not the Church sung at breaking of Bread always for 16 or 18 Years last past and could not nor would omit it in the time of the late Persecution And have not many of the honest Hearers who have stayed to see that Holy Administration sung with you at that time and yet none of you ever signified the least trouble And have we not for this 12 or 14 Years sung in mixt Assemblies on Days of Thanksgiving and never any offended at it as ever I heard What is done more now 't is only practised oftner and sure if it be God's Ordinance the often practising of it by such who find their Hearts draw out so to do cannot be sinful And on that Solemn Day when the Church would have it put up to see 〈◊〉 the Members stood affected about Singing almost every ones Hand was up for it or to give Liberty to the Church at such times to sing And when put up in the Negative but about 5 or 6 at most as I remember were against it Did any one of you at that time say if we did proceed to sing at such times you could not have Communion with us which if you had I perceive the Church nay every one of us who had born our Burden for many Years would have born it a little longer Besides did not the Church agree to sing only after Sermon and when Prayer was ended And if those few Brethren and Sisters who were not satisfied could not stay whilst we sung they might freely go forth and we would not be offended with them so far was the Church or my self from imposing on the Consciences of any But is it not hard that some of us should so long be laid under a Burden when the Church generally was against Singing at that time and you cannot bear it now it is come to be your Lot I am afraid the noise of these things are misrepresented abroad and therefore I thought it might not be amiss to rectify Mistakes in you or any other Brethren The matter of Difference that is at present between the Church and some few of our dear and beloved Brethren and Sisters is not about Singing it self nor singing with others for that has been all along the practise of the Church for many Years as before I hinted but only about singing on the Lords Day unless it be one Member except the Judgments of any other are lately changed But my Brethren will I hope seriously consider of the Matter and labour after that Christian Love Tenderness and Forbearance the Gospel calls for We are exhorted to bear one anothers Burdens and so to fulfil the Law of Christ For the Lord's sake let us not fall out by the way and lay things grievous on one anothers Spirits for we are not Lords over one anothers Faith but Helpers of each others Joy O my Brethren pray let us all watch against Satan and strive to keep the Vnity of the Spirit in the Bond of Peace I must confess divers of you did much desire me to answer Mr. Marlow's Book before this time but I hope you will excuse my neglect for some of you know the occasion of it â—tis done now and in the fear of God recommended to your perusal And O that the Lord would be pleased to bless it to your Satisfaction then shall I have cause to praise the Lord that I undertook the Work I can â—â—y you lie near my Heart and I would do any thing I am capable of to promote Truth and Peace amongst our selves and in all the Churches of Christ If any of you should say How can we be satisfied to have Communion with the Church when we believe 't is an Innovation that 's a hard word Arâ— you Infallible Is there not ground for you to fear you are mistaken or to think in the least 't is a doubtful case since so much is to be said for it and has been so generally received from the beginning by most enlightned Saints and you your selves with the Church for so long a time been in the Practice of â—t at other times Besides can you find any ground from God's Word that will warrant you to separate your selves from the Church upon this account and also may not the same or like Scruple rise in our Spirits against having Communion with you who we beâ—ieve lie short of a plain Gospel-Ordinance â—nd so through want of light diminish from God's Word as you say we add thereto by doing of it But far be it from us to have a thought to act that way towards any of you Moreover will not such a practice of a Separation from the Church upon this account justify other Godly Christians who are Members of such Churches who do not sing that are convinced as well as we it is their Duty to separate from those Congregations to joyn with such Churches as are in this practice Doubtless that Door that will let you out of this Church will let others out of those Churches I mentioned before and there are not a few such in this City There is one thing I think good to note here to prevent any mistake that tho I call Preaching a moral Duty yet to preach the Gospel only appertains to such whom God particularly hath gifted for that Work and who have a lawful call to it I shall conclude with the words of the Holy Apostle Finally Brethren farewel be Perfect be of good Comfort be of one Mind live in Love and Peace and the God of Love and Peace shall be with you 2 Cor. 13. 11. Which is the Prayer of him Who is Your unworthy Brother fellow Servant and poor Labourer in God's Harvest B. Keach From my House near Horselydown Southwark April 3d 1691. The Contents of the chief Things contained in the insuing Treatise WHat it is to sing Page 5. That there can be no proper Singing without the Voice pag. 6. 'T is not simple Heart-joy or inward rejoicing without
God in his Worship and our Glory viz. our Tongue is brought to shame hereby and 't is no less 〈◊〉 to rob God of the Glory of his Holy Ordinances and his Church and every particular Saint of the use and comfort of them so far as 〈◊〉 Body or Members thereof are employed in 〈◊〉 about them they being of no use at all And what is this but to turn all outward or external Worship into a spiritual inward or heart-business The Essence of Singing then if that word may be admitted lies no more in our Spiriâ— than the Essence of Preaching c. And shaâ—â— the Quakers or any other deceived People 〈◊〉 Person say when they meet together to preach pray or sing the Praises of God thaâ— in their Spirits they have the Essence of thoâ—â— Duties and so perform them to God notwithstanding there is not one of them verbally and vocally done certainly nothing can be more ridiculous Besides the main part Essence too if you please nay the whole of Singing lies in the Voice I speak of the act or thing 〈◊〉 self not of a right spiritual and Gospel-Performance of it for he may be said to preach who has not the Spirit of God to assist him in the doing of it nor is he affected with what he says as properly as he that preaches spiritually or by the assistance of the Holy Ghost in his own Heart Doubtless Birds sing as truly as any Men can be said so to do and so do those who sing prophane Songs tâ—ere's all the parts of Singing manifested in their Act so much difference there is between the doing of an Act or Work and the Manner Design Spirit and End in performing of it Fourthly to proceed By Singing of Psalms Hymns and Spiritual Songs therefore we understand a musical melodious Modulation or tuning of the Voice expressing our spiritual Joy for edifying one another and for glorifying of God 1. And that this is all the Singing the Holy Scripture speaks of and is meant or intended therein will yet further appear if we consider these things following First 'T is called the making of a joyful Noise Sing a loud unto God our strength make a joyful Noise unto the God of Jacob Psal 81. 1. O 〈◊〉 let us sing unto the Lord let us make a joyful Noise to the Rock of our Salvation Psal 95. 1. Let us come before his Presence with Thanksgiving and make a joyful Noise unto him with Psalms vers 2. So in Psal 98. 4 5 6. 100. 1 2. this is the Singing the Holy Ghost bears witness of 't is not meerly that in Word Joy or rejoycing in Spirit but an expressing of it wiâ—â— a melodious Voice or by making of a joyful Noise unto the Lord. Secondly What the act of Singing is or what it is to sing may be easily manifested by the Birds of the Air those melodious Notes they make God in his Word Cant. 2. 12. calls Singing and 't is easy to know when they sing and when they do not and 't is as easy to know when the Lord's People sing and which of them sing and who do not if Men will not shut their Eyes and Ears against an Ordinance of Christ and in opposing of it render themselves ridiculous to Mankind Thirdly Singing is distinguished from Prayer as another thing differing from any part or branch of it and that by the great Apostle himself and therefore it cannot be comprehended in that great Duty What is it then I will pray with the Spirit and I will pray with the Vnderstanding also I will sing with the Spirit and I will sing with the Vnderstanding also 1 Cor. 14. 15. Prayer all Expositors affirm consisteth in three parts as I hinted before 1. In confession of Sin c. 2. In supplication for what we stand in need of And 3. In giving of Thanks or in Praising of God with raised affections for what Mercies we have received from him As if the Apostle should say I will confess my Sins and Wants to God by â—he help of God's Spirit and with the inward â—ttention and utmost intention of my own â—pirit or greatest devotion and Fervour of Afâ—ections imaginable and so will I seek to him â—nd supplicate his holy Majesty for what I â—ant and so will I praise him and give â—hanks to him for all the good things I have â—eceived at his most bountiful Hands See our â—ate Annotation Phil. 4. 6. They mention there a Petition or Apprecation of Good to our selves or others and also in Prayer a Deprecation of Evils felt or feared 3. A grateful acknowledgment of Mercies received Benefits conferred and Deliverances vouchsafed Implying saith he that no Prayer is acceptable to God without this Ingredient of thankful resentment of his Favours Nor can I think that any gracious Soul doth ever leave out this sweet and great part of Prayer when he is at the Throne of Grace viz. Praising of God Therefore this the Apostle would do when he prayed But observe besides this and as something quite distinct from it he adds And when I sing I will sing with the Spirit c. If therefore Singing were comprehended in Prayer or praising of God when we pray unto him then the Apostle uses as great and palpable a Tautology as can possibly be nay and leaves all Men under a Cloud and Mistake if he meant nothing else or no more than praising of God in Prayer since all the World ever understood a clear distinct difference between those two things viz. Prayer or praising of God and singing of his Praises for though all right Singing to God is a praising of him nay and in the higheâ—â— manner that we in our mortal Bodies are capable to do yet all praisings of God are not singing of his Praise Moreover the difference there between Prayer c. and Singing 〈◊〉 clearly hinted by the Apostle James where he exhorts those in Affliction in an extraordinary manner to pray James 5. 13. Is any afflicted let him pray And is any merry let them sing Psalms Certainly he wills the Afflicted to praise God as well as to pray unto him but to such who are merry or whose Hearts were greatly lifted up or affected with the Love Mercy and Goodness of God why then and upon such Occasions to sing yeâ— to sing Psalms In which words by the way 't is worth noting to observe that the Apostle stirs up Christians to perform these Duties more than in an ordinary manner at suchâ— Times and Occasions for 't is a Man's Duty to pray whether he be afflicted or no and so in like manner 't is a Man's Duty to sing the Praises of God whether he hath such an extraordinary cause and special frame of Spirit upon him or not Fourthly 'T is easy to conceive of Singing or to know what it is if we consider how it differs from meer rejoicing in the Lord for a Man may rejoice in Spirit when he doth not signify
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
one Man's Singing and divers others in the Book of Psalms before cited The third place is that in Rev. 19. which is a Prophecy of that triumphant Singing thaâ— shall be in the Church throughout the Earth or in all Nations at the downfal of Babylâ—â— And after these things I heard a great voice 〈◊〉 much People in Heaven saying Allelujâ—â— vers 1. And I heard as it were the Voice of 〈◊〉 great Multitude and as the Voice of many Wâ—â—ters and as the Voice of mighty Thundrings saying Allelujah for the Lord God Omnipotent reigneth Vers 6. That Singing that is represented to John by these kind of Noises can 〈◊〉 signify the Singing of one single Man in 〈◊〉 Congregation and though it is said to be 〈◊〉 at that time to such a degree and on that occasion extraordinarily performed yet it makes not against ordinary Singing which is a Gospel-Precept as hath been proved for as there are times of extraordinary Prayer so of extraordinary Praise and Singing to Jehovah Moreover it follows no more that we must not sing at all unless we have an extrordinary cause to be merry or rejoice in God then it doth follow we may not pray at all unless we are afflicted James 5. 13. I shall now shut up this with three or four Arguments and proceed to the next Chapter Arg. 1. If it was never commanded of God nor the Practice of his People under the Old Testament nor in the New in the ordinary Worship of God for one Man alone to sing by himself in the publick Congregation then for any to attempt to bring such a Practice into the Church would be a great Evil and an absolute piece of Will-worship or an Innovation But it was never the Practice of God's People under the Old Testament nor in the New nor commanded of God in the ordinary Worship of God for one Man alone to sing by himself in the publick Congregation Ergo For any to attempt to bring such a Practice into the Church would be a great Evil and an absolute piece of Will-worship or an Innovation The Major certainly every Man will grant that is resolved not to add to or diminish from God's Word or doth believe there must be no Additions nor Alterations to what is laid down in Christ's New Testament for by that Argument if one new Practice may be admitted others may As to the Minor if any can shew me in the Old or New Testament that any one Man in the ordinary Worship of God was allowed thus to do I must confess my Argument is lost but if they cannot do that 't is unanâ—swerable Arg. 2. If singing of Psalms Hymns and Spiritual Songs be injoyned on or required of the Churches by the Holy Ghost in the New Testament and that there is no other way manner or 〈◊〉 prescribed than what was used by the Sâ—â—â—ts under the Old Testament and by Christ and his Disciples in the New viz. a singing together with a melodious Voice then that way the 〈◊〉 sung under the Old Testament and Christ 〈◊〉 his Disciples under the New is to be our Rule 〈◊〉 Practice in Singing and there is no other 〈◊〉 singing of Psalms Hymns and Spiritual 〈◊〉 is enjoyned on or required by the Holy Ghost 〈◊〉 the Churches in the New Testament and 〈◊〉 is no other way manner or mode prescrâ—â—â—d than what was used by the Saints under the Old Testament and by Christ and his Apostles â—â—der the New Ergo To sing together with a melodious Voice is to be our Rule and Practice in singing and there is no other No body will surely deny my Major if any can find another way manner or mode prescribed let him shew it us As to the Minor that singing of Psalms c. is injoyned I know no body doth deny it Arg. 3. If whatsoever was writteâ— aforetime or given forth in the Old Testament by the Spirit especially which were moral Duties nay and given forth afresh in the New was as to matter and manner for our Instruction and Learning and singing of Psalms and Hymns and Spiritual Songs which is a moral Duty was given forth aforetime nay and it is given forth afresh in the New then the matter and manner of Singing as practised in the Old and practised in the New was for our Learning and Instruction that we should do the same But whatsoever was written aforetime or given forth in the Old Testament by the Spirit especially which were moral Duties nay and given forth afresh in the New as to matter and manner was for our Instruction and Learning and singing of Psalms Hymns and Spiritual Songs which is a moral Duty was given forth aforetime in the Old Testament and afresh in the New Ergo Singing of Psalms Hymns and Spiritual Songs as to matter and manner as practised in the Old Testament and in the New was for our Learning and Instruction that we should so do and practise the same The Major cannot be denied the Minor is proved from that in Rom. 15. 4. For whatsoever was written aforetime was written for our Learning 2 Tim. 3. 16. and from what I have said in this Treatise wherein 't is evinced that Singing c. is a moral Duty and given forth both in the Old and New Testament If any object and say that then we must sing nothing but David's Psalms or the Songs contained in the Old and New Testament I answer The Matter that then was sung was God'â— Word or Divine and Holy Songs and so must the Matter of our Songs be the Psalms of David or the Word of Christ i. e. such things that are certainly Divine and Sacred congruous with the Word of God or spiritual Songs If they object about the manner used under the Law with Musical Instruments I answer 〈◊〉 plead for no other manner than was practised in the New Testament as well as in the Old 〈◊〉 under the Old we read of singing together with united Voices without Instruments and the same in the New So that unless Instruments of Musick as Organs c. were used in the New Testament they are unlawful to be brought into the Worship of God and in vain is it for any to object against Singing because Musical Instruments were used under the Old Testament since the one is given forth in the New viz. singing Psalms without mention made of Instruments of Musick and so practised also But to that Objection I purpose to give a full Answer when I come to consider of Mr. Marlow's Book Arg. 4. If Christ and his Disciples never practised nor injoyned on the Churches any Ordinance or Duty but they left a sufficient Rule how such Ordinances or Duties should be performed and yet Christ and his Disciples did sing and injoyned singing of Psalms c. on the Churches then they left a sufficient Rule how singing of Psalms c. should be performed But Christ and his Disciples did practise and injoin singing of Psalms and Hymns
Secondly That we have Precedents for it in the Old Testament And say I it being no ceremonial Rite but a moral and perpetual Duty that in the Old Testament is as much a Rule for us herein as their religious reading the Scriptures and keeping of Days of Prayer and Fasting and Days of Thanksgiving if this be not so in vain are our People pressed and stirred up to those Duties by the Authority of those Texts in the Old Testament as I said in Chap. 4. pag. 47. Besides we find 't is prophesied of that in Gospel-days as has been shewed Sions Watchmen and desolate Souls or waste places should lift up their Voice and with their Voice together shall sing Isa 52. 7 8. And certainly that in Rev. 19. 1 2 3 4. those Hallelujahs that shall be sung in the Gospel-Churches at the downfal of Babylon will be doubtless with Voices since 't is said to be the Voice of much People as the Voice of many Waters and as the Voice of mighty Thunderings Christ saith Mr. Cotton and his Disciples when they received the Lord's-Supper which was a Church-Act they were an intire Congregation and they after Supper sung an Hymn To say that one sung it saith he and the others joined in Spirit saying Amen hath no foot-hold in the Text it might as well be said they all took the Bread they all blessed it and gave it in that one did it and all the rest joyned in Spirit and consented in that and in the blessing of it But 't is said they sung the Hynm not he alone yet he is said to give Thanks or to bless the Bread c. It is no strain of Wit saith he but a solid and judicious Exposition of the fourth Chapter of the Revelation to make it a Description of a particular visible Church of Christ according to the Platform and Patern of the New Testament whereas the four living Creatures are four sorts of Officers so the twenty four Elders set forth the Brethren of the Church in respect of their ripe Age Gal. 4. 1 2 3. and twenty four in number answering to the twenty four Orders of Priests and Levites 1 Chron. 25. 9 c. and these are all said to joyn together in singing a new Song unto the Lamb. If his Exposition may not be admitted yet all Expositors agree that by the four Beasts and twenty four Elders are meant the Church and the Officers in the Church and then their singing together doth confirm the manner of Gospel-singing with united Voices together in God's Worship Object But what ground is there for the Church to joyn in singing of Psalms c. with Vnbelievers Answ 1. Unbelievers joyning with them is one thing and their joyning with Unbelievers is another And since 't is a Church-Ordinance as we have clearly proved all along it is what Rule or Ground hath the Church to put Unbelievers forth of their Assemblies if they knew them from others there may be Unbelievers in the Church and there may be Believers out of the Church 2. What ground hath the Church to pray with Unbelievers certainly the Communion together in Spirit is more close and intimate than that of uniting the Voice so that if it be unlawful to let them sing with us 't is unlawful to let them in their Hearts joyn in Prayer with us Must not the Children have their Bread because Strangers will get some of it Besides in the Church of Corinth when Singing was brought in amongst them as well as a Doctrine c. the Apostle speaks of Unbelievers coming into their Assemblies and 't is one Reason he gives why they should take heed to prevent Confusion and not to suffer one to bring in a Doctrine or many together and another an Interpretation and another a Psalm to put them all on Singing and so have all these Ordinances confounded together in a disorderly and confused manner So 1 Cor. 14. vers 26. compared with vers 23. 3. If Singing be a part of natural Religion or a moral Duty as Prayer is this Objection is gone for ever So that he that answers what we say here will do nothing unless he can make it appear Singing the Praises of God is a meer positive Precept and had never been known to be the Duty of Mankind without some written Law or Prescription Are not all Creatures called upon to sing and praise their Creator and have not Unbelievers cause to praise God nay sing his Praise for the Mercies and Blessings God doth bestow upon them Nay have they not cause to praise God for Christ and the Gospel c. What is Singing but praising of God And would you not have â—ny to do this but the Saints Ought not all Men on Earth to pray tho till they have Faith their Prayers are not accepted of God I shall conclude this Chapter with what Mr. Sidenham hath so well said to this Objection Many who grant Singing to be an Ordinance saith he among Saints yet stumble to sing in a promiscuous manner with others especially because so many Psalms c. are of such composition that doth not seem to concern a mixt multitude For opening of this I must lay down this general Position That Prayer and Praises are natural Duties belonging to all Men as Men though only the Saints can do them best and spiritually it is so upon all Men by the Law of Creation to seek to God for what they want and to thank him for what they have this is due unto God owing unto him as Creator and Benefactor and though Singing be a part of instituted Worship yet it is as an addition of Order and a regulation of a natural Duty And as there is no Man but is bound to pray for Mercies so none are exempted from praising God for Mercies though they sing in a lowâ—â— Tune than Saints Thus David calls in 〈◊〉 Creatures to bless and praise God as a natural Duty according to their several Capacities Psal 136. Psal 117. Psal 10â— Psal 20. 21 22. Praise is the natural Duty of all the proper Duty of Saints and 〈◊〉 perfect Duty of Angels and glorified Souls Object You will say They cannot perfâ—â—â— it aright Sol. 1. Their want of Ability doth 〈◊〉 discharge them from such a Duty engravâ—â— on their Consciences from the natural respects they have to God as a Creator 〈◊〉 perform which God gave them full power Let every Man do his Duty conscientiously he may afterwards come to do it spiritually 〈◊〉 though I should lose the sense of a Duty iâ— my Conscience yet the Duty lies on my Conscience from God's Authority and my Relation to him By the same Rule every one should abstain from performance of a Duty for 〈◊〉 of present Ability whereas the Duty muâ—â— be done and strength expected from Heaven and waited for according to the divinâ— manner of Dispensation 2. It 's not unlawful to join in any Act with others or to countenance them in
to teach and admonish one another by it but if we consider there are many Lessons to be learn'd one of another from this publick Conjunction of singing Scripture-Psalms 1. They teach one another and by the very Act admonish one another to get the same Frames these holy Men had in penning the Psalms and in the variety and spirituality of them to get David's Frame in singing David's Psalms c. 2. 'T is by this they teach one another the Unity and Harmony that is and should be among Saints as one Body that their Happiness and Joys are bound up together and so the Misery of one is the Misery of the whole and this is a glorious Lâ—sson to know their Union together as a Body equally concerned in the Joy or Sorrow of one another equally interested in the Praises of God There is no Duty practised in all the Gospel that doth fully express the Communion of Saints and represent Heaven as the Saints singing together The Lord's Supper doth represent the Communion of Saints very lively but not so as mutual singing when all at once not by consent only but expresly speak the same thing the same moment In the Lord's Supper thâ— afterwards they were all one Bread yet they all do not receive it at the same instant of time but may take successively the Elements but in singing they all joyn perfectly at once to sound forth the Praises of God as if they had but one Heart and one Voice too This is the perfect Emblem of Heaven no jarring all with one Voice and Heart crying Hallelujah Hallelujah 3. They teach one another this Lesson also viz. with what Alacrity and Chearfulness they should perform all their Duties together and how with sweetness of Love and Joy they ought to walk together 4. They teach one another how to carry themselves in all Conditions with a joyful and praising frame of Spirit c. and it shews a Soul is not in a right temper when he cannot sing over his Condition To which I might add not are they in that sweet Concord and Union with the Church or hearty Affection that cannot joyn in one Heart and Voice with them 5. They teach one another by singing and admonishing one another this way to avoid any thing that may hinder their Joys in Communion and break their Harmony in spiritual Actions all which and many more are great Lessons and are taught naturally by Saints mutual singing together pag. 211 212. Object If any should object How can Vnbelievers joyn with the Saints in singing if this be so Answ This hath been answered already there are the like Lessons tho not to that degree and clearness taught in uniting Hearts together in publick Prayer and Praises in Prayer and in mutually joyning together equally in hearing God's Word Nay and all must grant that the chiefest and nearest Communion is that of the Heart and Spirit If therefore you may and do admit such you speak of to that Communion and Liberty with you how dare you or can you deny them this True the Voice shews that Union that is in the Heart or sets it forth but the chief Fellowship and Unity is in the Spirit as in the last Chapter I have shewed Now I shall come to consider the Method or Form of your Book or Heads you insist upon which are laid down in six Particulars I. Of the Essence of Singing as you call it II. Of David's Psalms III. Of prescribed or precomposed Songs IV. Of Womens Singing V. Of the Order of Singing VI. Of Scriptural and other Objections I. Of the Essence of Singing Thus you begin viz. Though intelligible Singing for teaching and admonishing others cannot be without the use of the Organical Instruments of the Voice yet the Essence or Being of Singing consists in an inward spiritual Exercise of the Soul or Mind of Man And this must be granted for we all do own that true Prayer may be made in our Hearts to God without the use of our Voice And then come and tell your Reader the Essence of Sin is in the Heart and the Essencâ— of other things Good and Evil and take 〈◊〉 four Pages in this kind of nonsensical way 〈◊〉 speaking confounding the proper Acts 〈◊〉 God's Worship nay destroy them utterly by starting an uncouth term as here apply'd 〈◊〉 Essence nay and I perceive this mighty Maâ— of Straw you have made and set up you 〈◊〉 at a strange manner 't is as it were the 〈◊〉 on which all the stress of the whole Superstructure of your new-found Contrivance to evade God's blessed Ordinance of Singing 〈◊〉 laid so that if this be razed you must find another Singing in the New Testament besides this Essence of Singing which you say is in the Heart and I perceive 't is only that inward joy of the Spirit that you mean by the Essence of Singing and that to be all the Singing you would have the Saints to use in Gospel-days And besure if you have missed the mark here your Book has nothing in it of instruction A Man cannot be so vain as to attempt to overthrow an Act of Divine Worship as it hath been received and practised for many Ages amongst all the Godly generally but he must set up something in the room of it which he must call by that name since God's Word bears positive witness to such a Church-Ordinance A Gospel-Singing there is as well as a Gospel-praying preaching c. But rather than it shall be that which indeed it is as owned by the Law and the Prophets Christ and his Apostles and most wise learned and truly Godly Christians it shall be something else contrived in the darkness of your Mind Thus the Quakers have cast off the Holy Ordinances of Baptism and the Lord's Supper and have gotten spiritual Ones in the blind Imaginations of their Hearts in their 〈◊〉 as you would have a Heart Singing of Psalms without the Voice so they have got 〈◊〉 Heart-baptism without Water and a Heart-breaking of Bread without Bread or Wine The Papists or Church of Rome also have by the subtilty of Satan and pride of their own Spirits changed and corrupted these and other Ordinances of the Gospel another way 〈◊〉 they have set up something in their stead which they call by their Names for first they have that they call Baptism but it is not Christ's Baptism but Rantism with many Ceremonies added to it They have that they call the 〈◊〉 Supper but 't is not Christ's Ordinance but another thing c. Also let me tell you in the fear of God you have adventured to raze or take away Christ's Ordinance of Singing and have invented something to put in its room which you call a Gospel-singing And I am afsaid you little think of the bitter Consequents of this Attempt of yours and how you â—eem hereby to ridicule though not wittily I haâ—e better thoughts of you the whole of Gospel-Ordinances by turning them into a
Jesus Christ 1 Pet. 2. 5. That as the Priesthood or Leviâ—â—s sung together under the Law with Instruments of Musick it might typify out how the whole Church should sing spiritually with Grace in their Hearts to the Lord together under the Gospel You say in the next place pag. 15. Object There is no Institution to sing David's Psalms and that Christ nor his Apostles ever 〈◊〉 practised And also if the Apostles had occasion to translate any Text out of the Hebrew 〈◊〉 the Greek they did never turn them into Metre Answ There is an Institution to sing David ' s Psalms Ephes 5. 19. Col. 3. 16. If there be 〈◊〉 â—ther Psalms mentioned in the Scripture besides David's Psalms or the Book of Psalms and the Churches are required to sing Psalms as well 〈◊〉 Hymns Then there is a Gospel-Institution for singing of David's Psalms But there are no other Psalms mentioned in the Scripture besidâ—â— David's Psalms or the Book of Psalms and the Churches are required to sing Psalms as well as Hymns Ergo. The singing of David's Psalms or Psalms contained in the Book of Psalms is a Gospel-Institution That the Churches are required to sing Psalms we have shewed again and again Eph. 5. 19. If there be any other Psalms besides what are contained in the Book of Psalms which are so called you must shew which they be and then we will use those which we shall have the clearest ground to judg the Spirit of God may intend As to their translating any of them into Metre out of Hebrew into Greek it is remote to the Business we know not they did translate any Scripture at all out of Hebrew into Greek III. Of prescribed and precomposed Songs and Hymns First say you If the Essence of Singing as before is shewed consisteth in an inward spiritual Exercise of the Soul or Mind of Man and that both the Matter and the Melody of it proceedeth from the inward Graces and Operations of the Holy Spirit with the Word then surely no humane prescribed Form of Singing can be accepted of God but that which proceedeth from the Word of God by the Dictates and Teachings of the Holy Spirit You mention Ephes 5. 18 19. Col. 3. 16. Pag. 15. Again pag. 16. Now the Essence of Singing consisteth of these two parts viz. Matter from the Word and Melody by the Spirit So that neither the Word nor the Spirit can be wanting and therefore whatsoever Forms are used which proceed not from within us out of a Fulness and Enriching of the Word and Spirit cannot be Spiritual Singings Answ Brother who do you encounter with now 'T is evident this doth not concern as you need not have taken so much time and pains to prove that which no Body that I know denies But before I come to reply to that I cannot but take notice how you hug your former Notion of Essence of Singing but I perceive your have found out the Essence of Singing is not in the Spirit alone but it has Matter and Form too the Matter you say is God's Word there you are right you say The Melody lies in the Heart that is partly true but there must be something else added to the Essence of Singing or else you have it not and that is the chief thing the only thing from whence it 's called Singing that is a melodious Voice add that and then you plead for Singing take that away and 't is no more than inward Joy or Rejoicing Singing Mr. Caryl tells you is an Act of the Voice 'T is a melodious Noise do not mistake your self in one of the most plain and easiest Acts of the Bâ—dily Organ or Act of the Tongue But to the Business no Hymn must be made nor composed from God's Word it appears without the help and assistance of the holy Spirit I am of your Mind But I hope you do not mean the miraculous or extraordinary Help or Operations of the Spirit because you are a speaking of the Administrations of the Gospel and Gospel-Worship in general Now there are two things to be â—â—â—â—â—dered in bringing forth a Doctrine viz. That 't is agreeable to the Word of God he that compiles a Sermon must be sure to see 't is God's Word i. e. congruous thereunto and provable therefrom or else 't is humane 2. He must bring forth and preach it by the help and assistance of the Spirit also or else it may still be Human no Divine Sermon So and in like manner in compiling of an Hymn it must be as to the matter the Word of Christ Let the Word of Christ dwell in you richly in all Wisdom teaching and admonishing one another in Psalms Hymns and spiritual Songs singing c. Col. 3. 19. See here the Direction for the matter of an Hymn or spiritual Song it must be in general the Word of Christ as it must be the Word of Christ that is to be preached Even so also aâ— Hymn c. must be we say compiled out of the Word of Christ and in singing of it there must be the assistance of the holy Spirit But now will you say we have not the Spirit of Christ in composing the Hymn which is part of Christ's Word Take heed you are too full of hard Words and Censures another may nay and some do say so too we have no Rule to compose a Sermon and I will say and testify I know no more Rule for a precomposed Sermon to be preached than for a precomposed Hymn that is to be sung and I am satisfied I have equally in them both the like assistance of the Spirit Your speaking here of the Spiritualness of the Gospel above the Law doth nothing in your case We grant it and say Our Singing differs now under the Gospel as to the Spirituality of it to that under the Law as much as my other Gospel-Service or Worship doth Our Sermons are no more made for us in God's Word than our Hymns are and we have equal Direction in both these weighty â—â—ses and I must tell you this way of 〈◊〉 you use is enough if People did observe it to overthrow all visible Worship and Ordinances unless we could make it appear 〈◊〉 we had the immediate and extraordinary help of the Spirit in the discharge of them Away â—â—ith one with your carnal and human preaching 't is a Form invented and done by Art will you call this Gospel-preaching The Apostles 〈◊〉 as they were moved by a mighty Spirit within them you must preach by immediate inspiration and not precomposed Sermons or else your Sermons are formal Thus you open a Door for Quakerism and throw Stâ—â—bling-blocks before the weak I intreat you to consider of it 2. Doubtless what the Apostles did by an extraordinary Spirit in bringing in a Doctrine and an Interpretation c. is a Rule for us in the ordinary Gifts for they preached and prayed c. by the wonderful or extraordinary Influences of the Spirit and
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
as well as other Ordinances are What you say in the 27th Page about the Winter of Afflictions when that is past and the time of the Singing of Birds is come at the appearance of Christ's Kingdom which will fully perfect the Glory of Temple-worship You mistake that Text in Cant. 2. for all Expositors generally agree that that Place resers to two things first to the coming of Christ in the Flesh the time of the Jewish-Church-state or the dark and cloudy days before Christ came is set forth by Winter 't is known the Afflictions and Miseries of God's People before Christ came was great but then the glorious Sun arose or the Day-spring 〈◊〉 on high visited the Earth Luk. 1. 79. and the longed-for Spring came in and then the 〈◊〉 of the Turtle was heard in that and other Lands and the Birds of Heaven and Earth began to sing I mean both the Angels and Saints also with Grace in their Hearts in a most spiritual and heavenly manner to the Lord. Secondly By Winter may be meant as they shew that time while a Soul abides in its natural estate and when regenerated by the Grace of God then Winter is past and then the time for that Soul to sing is come and such also then hear the Voice of Christ that blessed Turtle sweetly by his Spirit speaking peace to their Souls But if in the third place it should also allude to the Churches final Deliverance from all outward Afflictions in the latter Days and so they have an extraordinary Cause to praise God and sing his Praises forth in those Times for temporal Salvation doth it follow from thence we must not sing forth his Praises till then 't is a horrible mistake to think Saints are more to be concerned to â—ing to the Lord for outward Blessings and worldly Peace and Prosperity on Earth than for their spiritual Blessings and Priviledges through Christ for the redemption of their Souls from Sin and eternal Wrath no For these Mercies we have infinitely more cause to sing than for all those great things you hint at besides that Song will be rather the Song of Moses than the Song of the Lamb the one was for temporal Deliverance and Salvation the other is for spiritual and eternal Mercies True when that time comes when we shall sing both those Songs together then the Melody may be the sweeter but though there are extraordinary times of Prayer and Praises yet that ought not to hinder the Saints from praying and singing at other times Your Reply in the fourth place to that in Isa 52. 8 9. viz. Thy Watchmen shall lift up the Voice with the Voice together shall they sing is nothing to the purpose at all What though the word will bear their making a noise oâ— shouting yet 't is a joyful Noise or a Noise of Singing and a Singing with their Voice together as a found of the great Jubilee And now though you would have this place to refer to the thousand Years Reign yet the Apostle applies it positively to the time of the Gospel see Rom. 10. 15. Come the Day of Gospel-Grace Gospel-Light Gospel-Glory and Priviledges is like the great Jubilee when desolate Souls who like waste places come to be renewed and the Church rebuilt and Ordinances restored this is the time to sing this is the chief cause of Joy and Gladness Many Men ignorantly apply Prophecies to the thousand Years Reign that refer to the time of the Gospel which began in the Apostles days besides there is a Doubt in the Hearts of many Men about that thousand Years 't is a Mystery not yet understood clearly No doubt the Antitype of Solomon's Temple say you what you please was the Gospel-Church in the days of the Apostles and so downward and not the thousand Years Reign for the Glory of the second Temple was a Type of the Glory of the Church in the latter days of the World as the best of our Expositors have excellently opened it to be so therefore what you speak pag. 28. makes against your self for if the Institution of Singing which was in the Levitical Temple-worship was compleated as to the Antitype in the Apostles Days as touching the beginning of it and not as you imagine and there is no doubt but 't is so for when the Antitype was come then the Shadow of Aaron's Order and musical Instruments fled away and then nothing was left but Singing with Heart and Voice by the Spirit to the Lord. Your fift Reply is to that of Christ and his Disciples singing of an Hymn after the Supper pag. 29. which you say might be no more than giving of Thanks or saying Grace Answ We have answered this Objection fully already but by the way had it been no more than his giving of Thanks why doth the Hloly Ghost express it in the plural Number 't is said He took Bread and blessed it and he 〈◊〉 the Cup and gave Thanks so some Translations render it but now at the close 't is said they sung an Hymn Besides multitudes of Learned Men do tell you that from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hymned it is truly and rightly translated into English they sung an Hymn Dr. Du Veil who was as Learned a Man as most this present Age hath in it saith in his literal Explanation of the Acts of the Apostles Chap. 16. ver 25. pag. 67. thus Hymns are Songs which contain the Praise of God If it be Praise and not of God it is not an Hymn if it be Praise and of God if it be not sung it is not an Hymn it must therefore that it may be an Hymn have these three things viz. 1. Praise 2. And of God 3. And a Song Now this being an Hymn our Saviour and his Disciples used in praising of God the Doctor affirms they sung and so did Paul and Silas But this is the old way of such who ever opposed a Truth when pinch'd presently fly out upon the Translators 't is so to be read in the Greek c. whereas all the World knows that as our Translators were able Scholars so they were very holy and upright Men Besides our Annotators and all Expositors generally say 't is truly rendred and 't is a bad thing unjustly to find fault with the Translators of the Holy Bible To perswade your Reader if you could that the Disciples did not sing with our Saviour or they did not sing together you bring that Passage of Hannah's mental praying or speaking in her Heart 1 Sam. 1. 11 13. How impertinent this is I may leave to all You suppose still because there is a Mental or Heart-praying there is a Mental or Heart-singing also you may after the same manner say there is a Mental or Heart-preaching likewise There is no proper Singing I tell you again without the Voice But you think you have done it at last from Acts 4. 24. Where it is said The Disciples lifted up
their Voice with one accord to God and yet did as you conclude do no more than pray as we do that is only one was the Mouth Answ 1. Some say they lifted up their Voice by an extraordinary manner by a miraculous Spirit that was upon them and all uttered the same thing together Prayer-wise 2. Others say they lifted up their Voice together in Singing And I find one great Author calling this the Apostles Song 'T is evident the Matter they uttered is part of the Second Psalm 3. Our Annotators intimate as if all their Voices were joined together in saying Amen Now there can be nothing concluded or inferred on any certainty for your purpose from hence If I should say that as they prayed for so they did the Text says yet when 't is said they lifted up their Voice to God with one accord they sung the Second Psalm it may be as probably so as any thing else However I have made it appear plain that it may be said there is a Praying together though but one is the Mouth but there is no Singing together 〈◊〉 but one sings and the rest are silent and sing not In your sixth place you reply to that in Acts 16. 25. about Paul and Silas singing Praifes you say just nothing pag. 32. For though Hymnos is nto praise yet say the Learned 't is such a Praising as is by Singing Here I perceive you would quarrel again with the Translators 't is plain you are not willing to have any Singing to be in your Bible If there is no Singing you should not have told us so much about the Essence of it don't abuse the Text 't is not said they prayed and praised God but 't is said they prayed and sung Praises unto God Though all Singing to God is a praising of him yet all Praising is not a Singing his Praises Your seventh Reply is from that in Ephes 5. 19. Your chief Business here is to shew how Psalms Hymos and Spiritual Songs are rendered Pray Brother let you and I leave those nice Distinctions to better Scholars than you or I pretend to be Some do say they refer wholly to the Titles of the Book of Psalms others 〈◊〉 the Psalms of David and to all Sacred Hymns and Songs Besides these 1. Here is Singing enjoined that 's evident 2. Here is the Word of Christ prescribed as the Matter in general to be sung 3. Here are Psalms Hymns and Spiritual Songs as the Form and this cannot be denied without palpable Violence offered to the Spirit But you would not have Old-Testament Names given to New-Testament Things in Singing but give no reason for it Prayer was called Prayer in the Old Testament and Praises called Praises and Laws called Ordinances and so they are called in the New And why not Singing calling Singing and Psalms of David called Psalms and Hymns called Hymns in the New Testament as well as in the Old These Cavils argue you want Matter to object against Christ's Ordinance of Singing as you fain would do You intimate as if the Holy Ghost had injoined Singing of such Psalms Hymns and Spiritual Songs that no Body knows what they be but you think they may be known hereafter as if we had an imperfect Gospel and can't understand the Duties of it till some extraordinary effusion of the Spirit comes upon us So it may be objected in other Cases as the Quakers do about Baptism and the Lord's Supper who cry down our Ordinances as none of those the Holy Ghost gave forth nor our Preaching neither but they are all spiritual Things and must be done by a Spirit of Inspiration pag. 34 35. Nothing can be more 〈◊〉 nor destructive to the Christian Religiâ—â— than such arguing as you use Your eighth Reply is to our proof of Singâ—â— being a Moral Duty and the substance of 〈◊〉 you say to this is 1. That the Wicked 〈◊〉 perform Moral Duties acceptably to God 〈◊〉 plowing of the Wicked being Sin and wince 〈◊〉 Minds are Carnal they cannot perform 〈◊〉 which is Spiritual And in regard they 〈◊〉 not their Sins nor need of a Christ they 〈◊〉 no cause to sing Or to this effect I find 〈◊〉 speaking pag. 37. Answ Doth it follow because they cannot 〈◊〉 nor praise God as they ought they ought 〈◊〉 to pray nor praise God at all God deliâ—â— them from such Doctrine And because 〈◊〉 cannot bless God nor sing to him for the work of Grace on their own Hearts or for 〈◊〉 Spiritual Mercies which they have not yet 〈◊〉 ought they not to sing his Praises for 〈◊〉 Works of God in Creation Provision Preâ—â—vation and all outward Blessings they have 〈◊〉 from him as their Creator and Beneâ—â—ctor Nay may they not sing his Praises for 〈◊〉 and the Gospel and for the Means of 〈◊〉 Conversion And why then did David 〈◊〉 upon all Men on Earth to sing and praise God I find you are so lift up here as to cry out against Forms that God hath ordained to be used 〈◊〉 there are many Forms of things that are 〈◊〉 and of Divine Institution All Spiritual Ordinances have Matter and Form 〈◊〉 is no Prayer nor Sermon neither tho ne'r 〈◊〉 Spiritual but it has its Form We read of 〈◊〉 Form of Doctrine Form of sound Words Baptism and Breaking of Bread have their Forâ—â— And if Men must attend as helps upon 〈◊〉 Forms of Religion they must do nothing 〈◊〉 mind wholly that which you call the Essence 〈◊〉 things within their Spirits But what is here 〈◊〉 gainsay what we say that this is a Moral Duty Moral Duties are perpetually obliging 〈◊〉 must be done as well as Men are able to 〈◊〉 them Must not all Men worship and adore the blessed God and discharge their Duties according to the Light and Law of God in their Consciences as far as they may be helped Why 〈◊〉 they suffered to hear the Gospel preached they cannot hear it you may say aright who havâ— not Faith therefore must not hear at all Your ninth Reply is to that about the continual Cause Christians have to praise God â—ay to celebrate his Praises in the highest manneâ— they are able and therefore as we say to sing his Praises in his Publick Worship This in general you grant Yet you say it doth not follow from thence we should so sing his Praises 1. Because in this Life our Joys and Consolations are mix'd with Sorrow and Affliction c. We are in our Sackcloth State c. Answ I have answered this twice already 〈◊〉 What though we have Sorrow and Afflictions 〈◊〉 God lose his Praises therefore As sorrowâ—â— saith Paul yet always rejoicing Nay 〈◊〉 have cause to 〈◊〉 â—nd praise God for Afâ—â—ctions and for his Presence and Help in and 〈◊〉 them Did not Christ and his Disciples sing just 〈◊〉 the most dismal Time of Sorrow and 〈◊〉 and Paul and Silas sung when in 〈◊〉 and their Feet were in the Stocks And 〈◊〉 not the
the◠further Comfort and Establishment in his whol◠Mind and Will I should not have answered yo◠in the matter and if you or any body else shall see cause to reply I shall be ready to return an Answer if I find it do deserve or nee◠one if God is pleased to spare my Life and t◠enable me in the Work And now one word to you my dear Brethren and Sisters whose Souls are established in thi◠sweet and heavenly Ordinance First Consider how universally this Ordinance hath been practised of singing the Praise◠of God 1. By variety of Persons as Kings and godly Princes as Moses who was a King in Jesurun Deut. 33. 5. David Joshaphat Solomon c. By worthy Governours as Nehemiah c. by Prophets by the whole Congregation of God's People by Christ and his Apostles by the holy Martyrs of Jesus in the Primitive Times 2. In all places by Moses in the Wilderness Exod. 15. by David in the Tabernacle by Solomon in the Temple by Jehoshaphat in the Camp by Christ and his Disciples at the holy Supper by Paul and Sila◠in Prison 3. In almost all Conditions in times of Imprisonment in Persecution and Martyrdom 4. By all Sexes both Men Women and Maidens old Men and Children 5. Nay and how all Creatures in Heaven and in Earth are called upon by the Holy Ghost to sing forth the Praises of God 6. Consider how God hath honoured it with his Presence and gracious Acceptance 2 Chron. 5. 13. with Victory over Enemies 2 Chron. 20. 21 22. 7. Confirmed by Miracles Act. 16. 25 26. Secondly Consider that Singing is 1. The Musick of Nature as Mr. Wells observes the Trees and Woods by a Metonymy are said to sing And what sweet Musick do the pretty Birds make in the Air and Woods 2. 'T is the Musick of Ordinances as appears by our Saviour's singing with his Disciples at the Celebration of one of the highest and most sublime Ordinances of the Gospel 3. Singing is the Musick and Melody of Saints 4. 'T is the Musick and Melody of Angels 5. 'T is and shall be the Musick and Melody of Heaven the glorious and glorified Saints and Angels send up their Praises this way But my Brethren be intreated to cry to God that you may pray and sing with the Spirit and with Vnderstanding also 1 Cor. 14. 15. and with Grace in your Hearts labour after Holy and Heavenly Frames We must sing with Affections let your joyful Noise be from the sense of God's Love in a dear Redeemer to your own Souls Let it be by exciting your Graces let Faith be in exercise in this Duty as well as in Prayer and under the Word Let it be with inward Joy remember it is your Duty to rejoice evermore and what then can hinder your Singing God's Praises at any time Let it be for Spiritual Mercies and Blessings chiefly more for deliverance from your Sin than from your Suffering You have found that Singing is not only sweet and raising to the Spirit but also full o◠Instruction nay I have heard how God has blessed it to the Conversion of some Souls as well as to the Consolation of others Austis is very excellent to this purpose Quantu◠flevi in hymnis canticis suavè 〈◊〉 Ecclesiae tuae voces ill◠influebant 〈◊〉 eliquabatur veritas tua in cor meum ex ea effluebat inde effectus pietatis currebant lachrymae benè mihi erat cum eis How sweetly saith he have I wept in Hymns and Songs at the sounding of thy Church the Voices flew into mine Ears and thy Truth melted into mine Heart and from thence flew forth the Effects of Godliness the Tears ran down mine Eyes and it was well with me when I was with them Aug. in his Preface to the Psalms Cap. 6. FINIS AN ANSWER TO Mr. Marlow's Appendix Wherein his Arguments to prove that Singing of Psalms Hymns and Spiritual Songs was performed in the Primitive Church by a Special or an Extraordinary Gift and therefore not to be practised in these Days Are Examined and clearly Detected Also some Reflections on what he speaks on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hymnos And on his undue Quotations of divers Learned Men. By a Learned Hand Psal 119. 141. I am small and despised yet do not I forget thy Precepts 1 Cor. 14. 22. Wherefore Tongues are for a Sign not to them that believe but to them that believe not but Prophesying serveth not for them that believe not but for them that believe By B. KEACH London Printed for the Author and sóld by John Hancock in Castle-Alley on the West side of the Royal-Exchange and by the Author at his House near Horselydown in Southwark 1691. To all the Saints and Churches of Jesus Christ Christian Salutation Honoured and Beloved IT grieves me I have further occasion to trouble you after this manner I know not what should move Mr. Marlow to write his Appendix just at a time when he was told I was writing an Answer to his first Discourse he might have had a little Patience and have staid till my Treatise was published whereby he might the better have perceived whether what he wrote the last Year would abide the Test or Trial of God's Word or not This is therefore his second Attempt in publick against God's holy Ordinance of singing of Psalms Hymns c. before any body appeared visibly to oppose or put a stop to his undue Proceedings For what Call he had to begin this Controversy at such an unseasonable time I know not but since he has done it certainly◠none can see any just cause to blame me for standing up in the Defence of that Truth of Jesus Christ which I am so well satisfied about and established in and that too as it is practised by the Church to whom I am related as an unworthy Member and above twenty Baptized Congregations besides in this Nation Tho before I went about it I offered my Brethren him or any other a sober and friendly Conference in the Spirit of Meekness which I could not obtain tho I did not give such a publick Challenge as my Brother intimates in that strange Epistle he hath wrote to me but upon the coming forth of his Book I was troubled and would have had it been discoursed in the General Assembly but that was not consented to and then I told my honoured and Reverend Brethren my purpose was to give an Answer to his Book but did not enter upon it till I was urged by several and particularly by Mr. Marlow himself before divers Witnesses in such kind of words as these i. e. Answer me like a Man Whether he is answered like a Man or but like a Child is left to your Consideration 't is done according to that Light and Ability God hath been pleased to bestow upon me But if he or any of his Helpers do see cause to reply they must answer such
Persons who have wrote upon this Truth like Men and Men too of great Parts Learning and Piety or let them not trouble me nor the World any more As touching his Epistle to the Churches I shall take but little notice of it nor of that he hath writ to my self sith in my Judgment neither of them signify much you are Men of greater Wisdom than to be frightned out of an Ordinance or deterred from seeking after the Knowledg of it with these scurrilous Names of Error Apostacy Human Tradition prelimited Forms mischievous Error Carnal Forms Carnal Worship c. These are hard Words and do not bespeak a trembling Heart nor a humble Spirit and better becomes a Man that pretends to Infallibility But what some Men want of sound Arguments they think to make up by hard Words and Confidence but this will never do with you How hath our Practice of baptizing Believers c. been branded with the reproachful Name of Error and 't is very observable how some Men of far greater Parts and Ability than my Brothers or mine either have cried out against the Reign of Christ Conversion of the Gentiles and calling of the Jews as a gross Error as witness Mr. Richard Baxter particularly of late 'T is Arguments I know you look for and if you find those of Mr. Marlow's to prevail against what I have said do not regard what I have wrote in the least for I would have your Faith as the Apostle speaks to stand in the Power of God and not in the Wisdom of Mâ—n The smallness of the Number of our Churches who are in the Practice of this Ordinance I also know will signify nothing with you provided it be proved to be a Truth of Jesus Christ What tho there was not one of our Churches that had Light in it it would certainly the more concern them to enquire after it And tho he hath so coursly saluted me c. yet I am not concerned at it further than to bewail his Confidence and Ignorance to say no worse I know no Men in any Age who appeared first to vindicate a Truth which others call an Error but have met with the same Usage I meet withal from our Brother who I hope is a good Man and means well yet is he strangely beclouded As I have been a Preacher up of Spiritual Worship as he says and that too more than thirty Years tho a poor and unworthy one so through the Grace of God I hope shall continue to do unto the end of my days and 't is only Spiritual Worship you may perceive I plead for in contending for singing of Psalms Hymns and Spiritual Songs none of which three can be without their special and particular form But must they needs be therefore carnal and humane Forms which appertain unto them I see 't is time to stand up for the Form of Ordinances for the Form of Doctrine and for the Form of sound Words for if we must part with singing of Psalms Hymns c. from his pretended Arguments about Forms all external Ordinances must go as well as that of Singing In a word we must give up our whole visible Profession and wait for those extraordinary Gifts of the Spirit that were in the Primitive Time if we must not sing till we have that extraordinary Gift to do it which some had in the Apostles Days and the like in discharge of every Gospel-Ordinance which were to abide in the Church to the end of the World He may as well therefore say I do but counterfeit that excellent Gift in Preaching when I preach which was in the Primitive Gospel-Church as thus to charge me in the case of our singing by the ordinary Gifts of the Spirit Read his Epistle to me Append. p. 15. It seems to me as if my Brother does not understand the nature of Moral Duties or natural Worship but mistakes and thinks natural or moral Worship must needs be carnal tho we never plead for the performance of any Duties that are moral naturally in themselves without the help and assstance of God's Spirit and the Graces thereof in our Hearts Is it not part of natural Religion and Worship to fear God to love God and trust in God and that too with all our Hearts and with all our Souls and with all our Strength and love our Neighbours as our selves c. These Duties appertain to natural Religion yet without the divine Help and Influences of the Spirit we can do none of them in a right manner no more say I can we pray nor sing the Praises of God which are Duties comprehended in our fearing honouring worshipping and loving of him And whereas Mr. Marlow reflects on me as if I singled out my self more than others in London in pushing on this practice of Singing I must tell him I have abundance of Peace in my Spirit in what I have done therein And if our People I mean the Church to whom I belong are one of the first Churches of our Perswasion in this City found in the practice of this Sacred Ordinance I am satisfied it will be to their great Honour and not to their Reproach and that not only in succeeding Ages but also in the Day of Jesus Christ But blessed be God the greatest number of our worthy London-Elders are as well satisfied in this Truth as my self and many of their People too and will generally I doubt not in a little time get into the practice of it Our Reverend Brother Knowllys 't is known is clear in it and has practised it for some Years though at present 't is not used in his Congregation He told me lately he is about to write in Vindication thereof which he intends to publish in a short time if the Lord please to spare his Life And whereas Mr. Marlow affirms as if I had brought Singing into our Congregation to the grief and trouble of many of our Members it is false for 't is known the Church hath been in this practice near twenty Years after Breaking of Bread and near 14 Years on Thanksgiving-days in a mixt Congregation And what was done of late in bringing it in after Sermon on the Lord's Days was done by a regular Act of the Church in a solemn manner And though some of our worthy Brethren and Sisters are at present somewhat dissatisfied with it yet I doubt not but will in a little time see their Mistakes if such busy Men as he do not in an undue manner blow up Coals of Contention amongst us Can any sober Christian think he hath done well to publish the Private Affairs of a Particular Church to the whole World It seems to some as if he has hopes there will be a Breach in the Church upon the Account of our Singing the Praises of God but I hope he will find our worthy Brethreâ—â— understand themselves better than to go about to impose on the Church or Consciences of their Brethren or to
strive to pull down that which the Church and themselves too have been a building for so many Years Can there be a Man so left of God as to countenance any Persons to make a Schism in a Congragation because they cannot forgo a Duty they have so long been satisfied in the practice of and so the whole Body to submit to the Sentiments of a few Persons as if they had Power over our Faith We do not say our dissatisfied Brethren shall sing with us or we will have no fellowship with them no God forbid we should impose on their Consciences We do not look upon Singing c. an Essential of Communion 't is not for the being but for the comfort and well-being of a Church We have told our Brethren since we sing not till after our last Prayer if they cannot sing with us nay nor stay with the Church whilst we do sing they may go forth and we will not be offended Should any countenance through a hot and unaccountable zeal such a Schism it would make strange Confusion in our Churches And since he thus publickly hints at this private Case amongst us I had I thought a clear Call to open the matter plainly as it is to clear my self and the Church to all who may read his Epistle and this my Answer for we have done nothing we have the least cause to be ashamed of or unable to justifâ—â— in the sight of God or Man I shall add one word to the consideration of the Brethren of our Church I doubt not but they will consider it 1. If they look upon us equal in Knowledg and Uprightness towards God with themselves they may see we have the same ground to be offended with them in diminishing from God's Word as they may be with us for adding as possibly they think to God's Word 2. And let them consider 't is a horrid Evil to break the Bond of Spiritual Union and unawares to wound the Body of Christ Whose Work is it thus to do but the Devil's and what a reproach doth it bring upon the Truth and how grievous is it to all truly Godly Ones and grateful to the Enemies of our Sacred Profession Besides upon such a trifle can it be so hainous a Crime to be found often in that Duty which they with us have so often and long been in the practice of and in a mixt Assembly too many and many times Besides brought in by almost an unanimous Agreement in a solemn Church-Meeting there being not above five or six that shewed any publick dissent nor they neither signifying any such dissatisfaction i. e. that if we sang at such Times they could not bear it nor do I hear they do desire us now to decline the said practice Love will cover a greater Fault than this for they may see cause to believe 't is not Self-Interest but the Glory of God we wholly aim atâ— But to return The truth is I wonder any should be taken with his Book for I never saw any thing come out in Print upon any controvertible Truth that has less of Argument in it or more of Confidence And 't is not my Thoughts alone nor more destructâ—â— Mediums made use of to the whole of the external Parts of Religion Nay one told me very lately that one of our dissatisfied Members intimated to him as if our Bible was not truly or rightly-translated and it seems to rise from what Mr. Marlow hath asserted in his Book about the word Hymnos I fear'd that would be the Effect of his Attempt if any Body regarded what he hath said upon that account But pray what Call has he to rebuke me after this publick manner especially before the whole World If I had done any thing amiss in his Judgment in that Matter I could wish he had had more Wisdom and Prudence or else left the Controversy to some more discreet and abler Pen. I cannot forget the two Brethren that oppoposed Singing the Praises of God and would not comply with the Church though they did not separate themselves from the Church when first the practice of it was received amongst us near twenty Years ago One of them soon after brought a great Reproach upon Religion by immoral Actions and came to nothing and the other sometime after turned Quaker and to my Face denied the Resurrection of his Body c. As to that way Mr. Marlow speaks of praising of God in Prayer without singing of Praises as being more suitable as he thinks to the ordinary Gifts of the Spirit I must tell him God's Wordâ— our Rule and since God doth require his People to celebrate his Praises by singing Psalms Hymns c. doubtless that suits as well with the ordinary Gifts of the Spirit as such Gifts suit with Prayer Preaching c. And I fear one day he will not be found able to give any good account of himself in his bold Attempt in seeking to rob God of his glorious Praise by singing to him as he hath enjoined us to do nor do I fear but through the Help and Authority of God's Word I shall in the Day of Christ stand with Joy and Confidence before him upon this respect when possibly he may be ashamed if he has not sincere Repentence for what he has done Is it not a false Assertion for him to say as he doth in his Epistle to me That as to our way of Vocal Singing togetherâ— there is neither Command nor Example for it either in the Old or New Testament I shall leave it to the Consideration of all wise and sober Men. Certainly all will conclude the Man is strangely left of God especially considering he builds his main Confidence from a remote and indirect signification of a Greek Word and yet as I am told understands not that Language neither My Portion is I perceive to undergo hard Censures from Men but 't is no more than my Blessed Master met with and what am I that I should complain One said He was a good Man but others said Nay but he hath a Devil and deceiveth the People John â— 12 20. The Lord increase Love among all the Saints and a bearing and forbearing a gentle and Christian Spirit We all know but in part And O that the Lord would be pleased to deliver Men who profess the Gospel from that horrid Sin of backbiting of their Neighbours and from that bitter and unaccountable Spirit of Prejudice that seems to be gotten into the Hearts of some from whence they seem to tear the Names of their Brethren to pieces through undue Offences These thnigs are matter of Lamentation and I fear the forerunner of a dismal Hour that is coming upon us Cannot Christians have the Liberty of their Consciences from their Brethren to practise a Truth according to their Light without being charged and censured after this manner with Carnal Forms and mischievous Error c. I shall not retain you longer but desire you whoever
you are impartially to read and well weigh my sober Reply to my Brother's Appendix I am glad it came forth before all my Treatise was printed off though it is true it makes the Price more than I intended There is a Reverend and Learned Friend who meeting with Mr. Marlow's Appendix finding him quoting learned Authors in an undue and unaccountable manner to little purpose which because it might possibly amuse the Unlearned and more unwary Reader he has in love to this Sacred Truth and to deliver the Souls of Men and Women from Mistakes made some Reflections on what he has wrote on that account at the close of this Reply If the Lord please to bless what I and my Reverend Friend have said to the further clearing up the Truth I shall not be troubled at my Pains nor Charge I have been forc'd to repeat some things twice or thrice by reason of his leading me in such an unusual Path. This is all at present From him who is your unworthy Brother in the Gospel and Service of Jesus Christ B. Keach AN ANSWER To Mr. Marlow's APPENDIX FIrst of all you tell us That to praise God or praising of God is not confined to Songs of Praise but that there are other ways and manner of praising of him than such melodious Singing Answer We never yet asserted there was no other way or manner to praise God than by singing of his Praise Nor is there a Man who affirms any such thing that I know of but it is one thing to own those other ways of praising of God and another thing for you utterly to deny this way or the way we use in singing his Praise But I must tell you most Learned Men nay all that I have met with do conclude the Disciples or those Children you speak of Matth. 21. 16. Luke 19. 37. did sing those Hosanna's to the Son of David as I have shewed in the first Chapter of the foregoing Treatise I perceive you have now at last raised the Auxiliaries against this Blessed Truth of Jesus Christ But as a worthy Brother hinted the other day Dr. Owen is a press'd Man and as forced in so he doth you no service at all as will appear by what follows but more especially by what my worthy Friend has wrote at the close of this our Answer The Doctor from Heb. 2. 12. from the Greek word Hymneso se I will hymn thee i. e. I will praise thee saith 1. what Christ will do viz. He will sing Praise to God 2. Where he will do it i. e. in the midst of the Congregation The expression of both these he saith is accommodated unto the Declaration of God's Name and praising of him in the Temple The singing of Hymns of Praise unto God in the great Congregation was then a principal part of ' â—is Worship c. 2. The chearfulness and alacrity of the Spirit of Christ in this Work he would do it with Joy and Singing These are the Doctor 's words as cited by you Appendix pag. 4. And thus did Christ sing with his Disciples in that great Representative Church as our Annotators call it Now what is this to your purpose the Doctor tells you that Hymneso se is Singing Praises to God And how do you know but Christ might also often sing in the Temple and in other great Congregations though we do not read of it since 't is said that many other things did Jesus that are not written Joh. 21. 25. 1. Especially considering since it was prophesied of him that in the great Congregation he should sing God's Praise 2. Because as the Doctor observes Singing in the Temple was one great part of God's Worship from whence 't is not likely our Saviour should neglect that part Moreover he positively affirms Christ did with chearfulness and joy give Praise to God by Singing 'T is well known Dr. Owen owned no other Singing than what we do he doth nowhere talk of the Effence of Singing in our Spirit and so exclude vocal or proper Singing 1. He acknowledges Singing is Praising of God so do we and say 't is one of the highest ways of Praising him too 2. He intimates there are other ways of praising of God besides Singing his Praise though it clearly holdeth forth that our Saviour would praise God that way namely by Singing And you would do well to observe what our late Learned Annotators speak upon that of Heb. 2. 12. these are are their words Christ and they are of one Father that is the Saints are here called his Brethren he by Nature and they by Grace and from one Humane Parent Luke 3. 23 38. and both of one Flesh He solemnly sung and Praised his Father with them say they at his Supper Matth. 26. 30. in that Representative Church Mark 14. 26. Yet we as I said before do readily grant as the Doctor intimates those other ways of Praising of God and that Prayer the Word of â—aith and the Fruits of Obedience hath a tendency to the Praise of God But if the Doctor and some other Learned Men should intimate that that Greek word Hymnos should in a remote sence signify Praising of God without Singing we ask Whether any oâ— them say those ways of Praises without Singing is the immediate genuine direct and primary signification of the word All your Helpers will fail you here There are other Greek words to express those other ways of Praise to God besides Hymnos You are upon a dangerous Rock you make it youâ— Business to trouble our People with the signification of the Greek word Hymnos a Hymn though you understand not that Language just after the same manner that the Pedâ—baptists do with the word Baptiz say they iâ— signifies washing as well as dipping which learned Fisher grants But how Take his words 'T is saith he so taken improperly indirectly collaterally by the by or remotely it so signifys viz. a washing But saith he the direct immediate genuine and primary signification of the word Baptizo is Immersion Dipping or to dip c. You it seems take the same way to destory the Ordinance of Singing God's Praises as they take to destory the Ordinance of Baptism But this will do your business no better than that will do theirs Dipping is Washing but every Washing is not Dipping Theirs is as Mr. Fisher observes an improper remote or indirect Baptism that they infer from the improper Signification of the Greek word Baptizo and so no true Baptism it all So you asserting from those Learned Men that the Greek word Hymnos signifies a 〈◊〉 or common praising of God in Prayer 't is say I but an improper indirect and remote sort of Singing of God's Praise that the Word will admit of in that sense and so no Singing at all If you discourse with learned Persons they will tell you that some Greek words do in an improper or remote sense bear several Significations but the direct genuine
speak 〈◊〉 other times which they are allowed to do In Sect. 6. You speak of those prophetical places of the Psalms c. urged by us for Singing under the Gospel-days where all the Earth is exhorted to sing unto the Lord Psal 96. 1. Psal 95. 1 2. Psal 100. 1 c. 1. This you would have refer to the preaching of the Gospel i. e. as the Apostles sound went â—orth into all the Earth Rom. 10. 18. confounding Preaching and Singing together one time and Prayer and Singing at another 2. You would have it chiefly to refer to the seventh thousand Years of the World or Reigâ— of Christ hinting in your first Part as if then there shall be a Singing besides the Essence of it in their Spirits but if that thousand Years you speak of shall be before the end of the World or Gospel-Dispensation pray where lie those Precepts that will authorize them in those days to sing and yet do not authorize or warrant us to sing now Shall they have a new Bible for those Times But if the Precepts for Singing then are contained in our holy Scripture and yet do not belong to us 't is good for us to consider whether other Precepts written therein do not wholly refer to those Times too nay all Ordinances till the Spirit comes down in an extraordinary manner and so now we must throw off all Gospel-Administrations and turn Seekers I am sorry to see such Stuff as this published to the World But what I have said or cited from the Writings of other Godly Men in respect of those Prophetical Psalms and other places of Scripture that enjoin the Gentile-Churches to sing the Praises of the Lord I would have you and others consider well of before you write again In Sect. 7. you heap up a company of confused words to no purpose about premeditated Matter for Prayer to oppose premeditated Hymns c. Append. pag. 38 39 40 41 42 43 c. Answ 1. The Form of Prayer Christ hath left us is a Rule for us in Prayer and we may premeditate what we intend to lay before the Lord it appears from thence and so is the Word of Christ our general Rule by which we must premeditate and precompose our Spiritual Hymns and Songs 2. But Prayer and Singing differ the one from the other we may use other words in Prayer than what we premeditated as the Spirit of God may help us But we are limited by God's Word to sing David's Psalms or else Hymns and Spiritual Songs composed out of the Word of God Now let them be either they must be so many words and no more or else none can sing with him that has the Hymn Now we say the extraordinary â—nfluences for Singing Preaching Interpreting c. are gone therefore every Ordinance must be performed by the ordinary Gifts and Influences of the Spirit or else we must have none at all Was Singing or any other Ordinance performed in the Gospel-Days by an extraordinary Spirit not performed then also and afterwards as well and as acceptable to God by the ordinary Gifts Shew if you can that other Ordinances which had such special Gifts then to attend them as well as Singing do notwithstanding remain Ordinances and yet Singing of Psalms and Hymns doth not so continue If therefore a Man should premeditate every word of his Sermon by the Assistance of the Spirit who dares to say he speaks not by the Help of the Holy Ghost or that his Sermon is not part of Spiritual Worship 'T is no matter whether we have our Sermons or our Hymns mediately or immediately composed and brought forth provided they be Spiritual and done by the help of the Spirit But to close all Are not David's Psalms part of Spiritual Worship and are not the Churches exhorted to sing them In Sect. 8. Appendix pag. 43 44 c. in answer to what we say That our Psalms and Hymns are Spiritual though precomposed you say 1. That such Forms are not Spiritual Worship because Singinâ— in the Primitive Gospel-Times was from the special Gift of the Spirit 2. Though say you the Matter of precomposed Forms of Singing be Spiritual yet the Heart must be Spiritual too or Grace and Melody must be in exercise in performing of them The Grace of Joy must be raised in the Soul to the heighth of Melody and so break forth Or to that purpose you speak pag. 44 45. Answ 1. We need no more the special Gift in Singing to render our Singing Spiritual than those special Gifts in Preaching to render our Sermons Spiritual 2. As to have Grace in our Hearts not only in the Habit but also in the Exercise in Singing we acknowledg it is necessary to a right performance of it And so 't is in Prayer Preaching and all other Spiritual Duties of Religion And let me tell you we need no greater assistance of the Spirit in Singing than in Praying or Rejoicing therefore what signifies that which you say pag. 45. Viz. The least exercise of true Grace in our Hearts in Prayer gives Essence or Being to Prayer so the least exercise of gracious melodious Joy gives Essence to inward Singing And say you as we ought not vocally to pray in the Publick Worship of God in the Church without a sufficient Gift of the Spirit so also we ought not vocally to sing in the Church unless it be by a sufficient Gift of the Spirit And seeing we have not such a Gift we are not capable of vocal Spiritual Singing 〈…〉 we must be contented as you intimate in pag. 46. with the Essence of it in our Spirits only Answ By this way of arguing you may lay Godly Christians under Temptations about Prayer especially in the Church because they may plead they have not the Gift whereas the Grace of Prayer viz. a broken Heart is that which God chiefly looks at and so should we too This makes no more against Singing than it doth against Praying And thus I must argue upon you If I have not the Special Gift of Singing I must content my self with the Essence of it in my Heart and yet as I have shewed the essence of it is not in the heart as it is in the Voice and so since if I have not the special Gift of Prayer I must be contented with the Essence of Prayer only Heart-Prayer and not pray vocally at all But you intimate that none ought to sing but such who are in the full assurance of the Love of God But you might as well say none ought to rejoice in the Lord nor to praise him but such only as well as to say what you do here against their Singing who want that assurance But you hint in pag. 46. as if we must be satisfied with your Essence of Singing viz. inward joy in the Heart till we come to the primitive perfection of Divine Worship c. Answ We doubt not through Grace but we are come to such perfection of