Your tenth Reply is about formal Prayer, and Singing used under the Law; therefore you intimate as if we should say, Why may not Prayer & Singing be used under the Gospel? p. 43.
Here you tell your Reader, That the Ministers and Worship under the Law were not so Spiritual: that Church consisted of Abraham's carnal Seed, (this is all very true thus far) so that their Instituted Worship was Formal, Ceremonial, Carnal, and Typical, suitable to them; and the Design of God to make them and their Church-state Type, Shadow and figure of his calling a spiritual People into a spiritual Church-state, to serve him in spiritual Ordinances, in Spirit and Truth; and so you go on.
Answ. We are not pleading for Formal prayer, nor Formal Singing, nor Formal Preaching neither, nor for any Ceremony of the Mosaical Law, but for Spiritual Prayer, Spiritual Singing, and Spiritual Preaching, and only for Spiritual and Gospel-Ordinances.
But let me tell you, no Body who shall read these Lines, (who does not know you) but must and would conclude, you are against all outward and external Ordinances; they are Expressions like what is often sound in Quakers books, and seem to be more directly leveled against that Carnal and Formal outward Ordinance of Water-Baptism, and Bread and Wine, (as the Quakers call them) than against Singing; because Singing the Praises of God, is so far from being a Carnal Ordinance, that 'tis that which all believe the Angels and glorified Saints in Heaven are found exercised in, and all the Saints shall be found into all. Sure you have less cause thus to frown upon Singing God's Praises than against outward Ordinance whatsoever, you could object against.
But I perceive what you aim at, viz. the Matter must not be precomposed; that's the Formal Business with you. I will tell you, an extraordinary Gift of Singing was given to a Man, both in Matter and Manner, yet it must be a Form to others that sing with him; for he must either write it, and so give forth to them, or else speak the words of the Hymn he has to sing, or else how should they sing with him? So that since you would have none to sing but one Man alone, 'tis no marvel you so oppose the Singing of the Psalm of David, or precomposed Hymns taken of the Word of Christ.
Moses, that you say sung by Inspiration, that he had the Matter of his Song given to him immediately from God, yet did he give it out by speaking or writing to the Congregation else how could they have sung it with him, the Holy Ghost positively says they did? so that that was formal too with you. Nay, extraordinary Prophets first received the Word of the Lord, and maybe sometimes some considerable while before they delivered it out to the People; nay, we find Jeremiah wrote part of his Prophecy in a Roll, was not that a Form they could repeat the same words over again and sometimes did. 'Tis not material whether the Form is David's Psalms or Hymns give out by an extraordinary or by an ordinary help of the Spirit, if others sing with him that has it, you will, I perceive, say that 'tis formal though it is never so spiritual; but I deny that any have any Rule to expect Men should bring forth anything in the Worship of God by an extraordinary Spirit to be preached or sung, but what is contained in the Word of Christ, or is taken out of the Scripture, or agrees thereunto; because that is a perfect Rule both for Matter and Form, in the performance of all Religious Worship, and Ordinances of the Gospel; and that which you call carnal and formal, I say, is spiritual. The Prayers that a Minister makes in the public Congregation may, and oft do, contain many Scripture-Expressions, (maybe half his Prayer may be such), and who shall say he doth not pray spiritually? Nay, moreover, and that Prayer some will tell you is a Form to others, which he that is the Mouth puts up, and many times I have heard some good and godly Christians speak softly over the same words in the Congregation. Now since all Forms are cried down by you, sure this must need to be a Crime or a carnal and formal Practice. There is nothing, I tell you again, without its Form: Is not the reading of God's Word a formal thing? and yet dare you to say that is no Duty to be performed in the Church? If a formal thing, then, by your arguing, say I, 'tis no Duty to read the Scripture in private neither. Now because all legal Forms are gone, must all Gospel and Spiritual Forms go too? In all Administrations, we should see to our Spirits that they are not formal, but that with Life and Spirituality we perform every Duty, &c. Have we not a kind of Form prescribed to us by our Brethren and Sisters, and others too when they put up their Bills, and tell us what they would have us ask or desire of God for them? this would run us into strange Scruples. Must we tell them they must not put words into our Mouths, we must pray as the Spirit moves us, and can't tell whether we shall pray for them or not?
Your eleventh Reply is this, viz, You intimate ‘that we say, that Prayer under the Gospel is an Ordinance of the same nature it was under the Law, and therefore Singing under the Gospel may be of the same nature, &c.’
‘To this (you say) that it is true, that private Prayer is a Duty of the same nature under the Gospel as it was under the Law.’
‘But their Prayers, you say, were delivered formerly with dark Shadows and carnal Ordinances; for whilst the Priest was offering the Sacrifices, the Priests and Levites in Songs with Instruments of Musick delivered such Prayers and Psalms, and Praises as were appointed for the publick Service of God: Therefore (say you) whatsoever Singing hath been, or still may be in Gospel-times, may as well differ from the Old-Testament-Temple-singing.’
Answ. Here you have wounded yourself, and not us in the least. It appears your Exception lies against our praying in Gospel times as much as against our singing from thence.
For we must not sing with united Voices, with Grace in our Hearts to the Lord, or at leastwise the singing in such a form or manner under the Law, is no Rule for us; because they sing not only with their Voices but had Musical Instruments also.
Why now I reason thus; We must not pray with our Voice in Gospel-days, or at leastwise the Saints so praying under the Law can be no Rule for us, because they had dark Shadows mixt with their Prayers as you affirm they had; so that since we have the Essence of both these Duties in our Spirit, which God looks more especially at, and we are capable to worship him acceptably without the Verbal and Vocal Instruments of our Body, Read pag. 8. of Mr. Marlow's Book. we must not with our Tongues neither pray nor sing the Praises of God: the one follows as naturally from the Premises as the other, by which all may see the Consequences of your Arguments against Singing.
Alas, the true matter of the case is this; If People would be rightly informed:
Vocal Prayer is God's Ordinance, and a Moral Duty as well as instituted, and the Saints praying and keeping Days of Fasting and Prayer, and Days of Thanksgiving under the Law is a Rule for us: but all Shadows and Ceremonies they used in Prayer under that Dispensation, is nailed to the Cross of Christ, or buried with him.
And so in like manner the singing the Praises of God with our Voices is God's holy Ordinance, and a Moral Duty, (tho brought also under Institution); yet all those Shadows and Ceremonies that they used in their singing under the Dispensation of the Law, as Instruments of Musick, &c. are nailed to the Cross and buried with Christ, as being Ceremonial. The like might be said in respect of Preaching then and now; for there were some things than in that Administration that might be shadowing; yet Preaching abides God's Ordinance forever. not in the Ministers Preaching under that Dispensation, yet 'tis evident to be so in the respect that Maintenance God appointed his Ministers then.
May you not say that the Ministers of Chris under the Gospel ought not to have any Maintenance at all allowed them, or at leastwise that Law of God (that provided for his Minister under that Dispensation) is no Rule for it, because that was by Tythes, &c. which was a Legal Right, and abrogated by Christ?
'Tis known some have drawn such an Inference: but I am glad to see our London-Elders better instructed; for in the late Treatise, called The Gospel-Ministers Maintenance vindicated (which is recommended to all the Churches by them jointly) you may see, tho they grant Tithes did appertain to the Mosaical Law, and that that Law is abrogated, yet they affirm the Equitableness of that Law remains: And from hence they urge and press the Duty of the Ministers Maintenance now in Gospel-days on our People. Take the words as they lie in that Book, page. 109.
‘The Lord's People ought to be as careful in the discharge of their duty to Christ's Ministers now, as the Israelites were to the Levites; tho, as we have already said, their Portion is not the Tenths of Mens Increase, nor the first Fruits,’ which Law is abrogated, yet the Equity of that Law (that is a Moral Duty) remaineth perpetually; as the Apostle observes, Do you not know that they which minister about holy things live of the things of the Temple? and they that wait at the Altar, partake of the Altar? &c. 1 Cor. 9. 13.
Why even so it is in the case of singing the Praises of God. Under the Mosaical Law, the Lord's People used Musical Instruments in that Ordinance, which was a Legal Rite, and is abrogated; but Singing is a Duty still: and from hence too it appears so to be upon the very same scot of Account, viz. because the Equity of it in all respects remains, and is the same, i. e. God deserves equally to be praised now as then; there is the same reason we should sing his Praises now as they had. Nay, since we have received greater Grace, greater Light, clearer Discoveries of his Will, and greater and more glorious Blessings and Privileges than they had (we having the Substance of those things which they had but the Shadow of) there is more reason we should sing the Praises of God now than they had then. For now, under the Gospel, the time of the singing of Birds has come, Cant. 2.12. 'tis to be done more spiritually (without Musical Instruments) only with our Voices together, with Grace in our Hearts to the Lord Col. 3. 16. In like manner also Israel in their assembling together to worship God (which also is a moral Duty) had then a glorious external Temple to worship in, as well as Musical Instruments in their Worship; but because under the Gospel have no such glorious external Temple, must we not meet together to worship God at all? or was their assembling together so to do, no Rule for us to perform that great religious Duty? 'tis easy to deny Ceremonial Rites, and places than used, from moral and perpetual Ordinances, and to show how those external Rites and Shadows are gone, and yet that part which is moral remains forever.
The same holdeth good in respect of the Jewish Day of Worship, as well as to their Place of Worship, and Musick in their Worship; for there is no more natural or moral Holiness in one day than there is in another. True a time of Worship is moral from the fourth Commandment (nay, and so may, as some have learnedly showed, the seventh part of Time likewise, but that Day lies in the Breast and Power of him who is the Lord of the Sabbath, viz. Jesus Christ, who in the New Testament hath appointed the first Day of the Week, and not the last, to be the Day of Gospel-Worship for us) but the Jewish seventh Day, as Reverend Calvin excellently hath shewed (Institut. pag. 124, 125, 126.) was Ceremonial.
1. Because called a Sign between God and the Children of Israel, Ezek. 20. 12.
2. From the nature of the Law itself, which was given forth and charged to be kept with such strictness, that it plainly appears to appertain to the Yoke of Bondage; they were not to kindle a Fire through all their Dwellings on their Sabbath, nor to speak their own Words, nor think their own Thoughts: from hence Calvin shows God discovered the absolute need and necessity of a perfect and complete Righteousness in order to Justification and Acceptation with God, i. e. that the Creature must be without Sin, or attain to a Cessation from the Thoughts of Evil, which figured forth the necessity of Christ's perfect Righteousness, and of that Spiritual Rest such who believe in him enter into. All that is in the old Nature, or whilst they remain under the old Covenant-state, do labor and are heavy laden, there is the six days work in the Antitype, but when they come to Christ, believe in Christ, then they cease from their own Works, and enter into Rest, according as Christ hath promised Mat. 11. 28, 29. then they enter into the Antitype of the Jewish Sabbath, Heb. 4.
3. This also appears in the Nature of the Precept itself, as laid down by Exod. 20. wherein all may see it seems to be a meer carnal Ordinance, like others which were imposed on the People till the Time of Reformation, or till the Substance came. What was it God enjoined on them, but a cessation from all external Labour or Work? In it, thou shalt do no manner of Work, Thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Cattel, nor the Stranger which is within thy Gates. Exod. 20. 10. Here (as this Law was written in Tables of Stone) are no Religious Duties enjoined on that Day, but a ceasing from bodily Labour, which fully shows the purport of it.
4. 'Tis called by the Apostle, (amongst other Mosaical Rites) a Shadow of things to come, but the Body (or Substance of them) is Christ, Col. 2. 17.
And thus you may see how to exclude Ceremonial Rites used under the Law, that were joined to Moral Duties, and yet preserve that which is Moral in them. Doubtless, though it is not our Duty to observe that Jewish Ceremony of the Seventh-Day-Sabbath, which was given forth and enjoined on them, yet the Law of the Fourth Commandment, as to a time of Worship (as before) remains to us, so doth Singing the Praises of God; but the External Place of Jewish Worship, the Time and external Rites of their Worship, and the external Instruments of Musick then used in their Worship, went away altogether, and were buried with Christ.
Object. Your twelfth Reply is, To that we say of precomposed Forms of Preaching since the extraordinary Gifts of the Spirit are ceased; must now pray and preach by its ordinary Gifts; and if we are allowed to use precomposed Forms of Preaching, why not of (they might say) say you, Prayer and Singing also? page. 46.
Answ. You seem to state this Objection not so fair as you ought, because you know we do not plead for such precomposed Forms of Prayer as we do of Preaching and Singing.
But the Truth is, if there was no more to be said against using those Forms of Prayer (that some contend for) than what you have said, they might be lawful too. Therefore I shall trouble the Reader with a recital of what you say to this Objection against precomposed Forms of Prayer, and Singing; and what you say for Forms of precomposed Sermons since you seem to be for one, and against the other.
‘I do acknowledge (say you) and assert, that we should not neglect Prayer, till we have an Extraordinary Gift or Impulse of Spirit unto Prayer; but we should constantly go to God as we can, not only for the continuance of those Mercies we have but for further supplies of our inward and outward Wants, which are the chiefest part of Prayer. But Singing proceeds from fulness of enjoyment, and is called a Breaking forth, and therefore requires a greater Measure of the Holy Spirit; for we can pray for what we have not, but we should break forth into Singing for what we have, otherwise we mock God, and draw nigh unto him with our Mouths, and honor him with Lips, when our Hearts are far from him, and our fear towards him taught by the Precepts of Men; and therefore when I consider the present State and Frame of the Churches of Jesus Christ, I wonder that so many should be for Singing when their Hearts are so much below Prayer; for if we should go from Saint to Saint, we should find that this is the general Cry, I have a dead and stony Heart—I can't pray, I want the Spirit.— Now if thus it be, then where is the Spirit of Singing? Will you lie, and express that with your Lips to God, which you have not in your Hearts? Pag. 46, 47.’
Answ. The substance of what you say here, is this, viz. That a greater Measure of the Spirit of God is required in Singing, than there is required in Praying; but you give no reason for it. The Apostle saith, When I pray, I will pray with the Spirit; and when I sing, I will sing with the Spirit, &c. 1 Cor. 14. 15. He doth not hint, he needed greater help to do the one than to do the other. There is no Duty nor Ordinance of the Gospel, that can be performed acceptably to God without the Spirit, or the gracious Influences thereof: And certainly, no Man besides Mr. Marlow will say there is more need of the Spirit in its greater Influence in ordinary Occasions, or in common Worship to praise God, nay, to sing his Praise, than there is to pray, and in the doing other Duties. You mention that in Isa. 52.38. of Breaking Forth. Why is that then a Vocal Singing? it was hinted by you (even now) to be some kind of shouting or rejoicing, pag. 29. as if it was no such thing (as here you seem to grant it to be) when you think it will serve your turn another way: But all may perceive, by your arguing against Singing after the manner you do, (that though the Essence in your sense is in our Spirits, and as others say, Singing is comprehended in their Praying, i. e. when they Praise God); yet none of these in truth is proper Singing in your judgment; for it be, you contend against that which all Christians say they do own and perform.
But to proceed. There may be, 'tis plain, an extraordinary Spirit of Prayer at some times, and an extraordinary Influence in Preaching, and an extraordinary Occasion to perform those Duties likewise, and so in Singiug: But must not we, therefore, be found in the performance of each of these Duties at any other time? And have not all true Christians always in themselves the chiefest cause or ground of Singing forth the Praises of God that can be, viz. the consideration of Redeeming and Regenerating Grace, though sometimes to such degrees, they do not find that liveliness in their Spirits to do it? Moreover, we ought to strive to be filled with the Spirit, so that we may both Pray, Preach, and Hear also. But sometimes we have not those fillings of the Spirit in such a measure as at other times, yet must Pray, Preach, Hear, and Sing also; for the Argument or Motive of Singing, (as of our other Duties,) doth not lie in our being so exactly qualified to do it, or in our extraordinary fitness for the Duty, but in the requirement of God, 'tis his Ordinance, and maybe our Sin if we are not so fit to praise God as we should be, nor are no fitter to pray and hear the Word preached.
Object. But some may object, Doth not James only enjoin Singing of Psalms, when People are merry, or find the great cause of inward Joy in the Lord?
Answ. No, by no means, this must not be granted: for if so, then People must never pray but when they are afflicted. Do but read the Text, Is any among you afflicted? let him pray. Is any merry? let him sing Psalms. Jam. 5. 13. Sure 'tis the Duty of the Lord's People to pray as well when they are not afflicted, but are in Health, and in Prosperity; 'tis always on fit and proper Occasions to be done, but when afflicted more especially, then in a more than an ordinary manner to be in the Duty of Prayer. So, and in the like manner, 'tis our Duty to rejoice and sing the Praises of God always, on all proper Occasions; but when any are more than ordinarily lifted up with the Goodness of God, or filled with the Comforts of the Holy Spirit; which is intended doubtless in that phrase, Is any Merry? then they should in an especial manner sing Psalms, or Hymns, of Praises to God. Also from hence we may argue, that as it is the Duty of one afflicted Person thus by himself to pray, so when the whole Church is afflicted, they in an especial manner should keep days of Prayer together; and so they oftentimes do on such an account: Yet it is the Duty of the Church to pray at other times notwithstanding. Why so it is in the case of Singing when the whole Church of God hath received some signal Mercies in an especial manner, they ought together to give Thanks to God, and sing his Praise; but yet, notwithstanding, they ought to sing the Praises of God at other times, as well as pray at other times; and nothing is in the least hinted here in this place by the Apostle James to the contrary.
Object. But we have no Command to sing in our Publick Assemblies, either before or after Sermon, or any Precedent that any Gospel-Church did so.
Answ. You must take heed and avoid needless Questions and Contentions. We have no Command to pray in our Publick Assemblies, either before or after Sermons; or no Precedent that any Gospel Church did so, Must we not use that Practice therefore? I am sure this Argument is as strong against the one as 'tis against the other.
Obj. But we are commanded to pray always, and that is a very convenient time when the Word of God is preached; everything is sanctified by the Word of God and Prayer.
Answ. So we are commanded to rejoice evermore, 1 Thess. 5. 16. and in everything to give thanks to God, Phil. 4. 4, 6. And to sing his Praises is the highest way or manner of rejocing and giving Thanks to God we are capable of attaining to, as it appears in all the Scripture; And also by the example of the Holy Angels, who this way rejoice and give Thanks to God. Besides, the Preacher may pray before he comes out of his Closet, or secretly in his Heart when in the Pulpit, and answer those general Precepts: so that you may see what such kind of Cavilings will bring us to. 'Tis evident we read of several Sermons the Apostle Peter preached, and Paul too, and some of them in Church-Assemblies, but no more mention is made of praying before or after their Sermons, than is of their Singing. And is it not as convenient a time when we hear the Excellencies of Jesus Christ and the infinite Love of God, and the Happiness of Believers opened, then to sing and praise God, as it is a proper Season to pray to God for a Blessing upon the Word? there is the like parity of Reason for the one as there is for the other. If any has the advantage, 'tis the Ordinance of Singing, for two reasons; the one is a Precept, the other a Precedent. The Precept is given us by David, containing a Prophecy of the Gospel-days, and Gospel-Church. Psal. 100. 1. Make a joyful noise unto the Lord, all ye Lands: Come before his presence with Singing. So Psal. 95. O Come let us sing unto the Lord: let us make a joyful noise to the Rock of our Salvation. And, vers. 2. Let us make a joyful noise unto him with Psalms. This all People, i. e. the Gentile Churches are required to do as well as others and to do it too when they come into the Presence of God; which Expositors says intends our coming into God's Presence in his Publick Worship. Moreover, the Watch-men (and desolate Places, or Souls who have been like desolate Places) saith Prophet, shall lift up the Voice, with the Voice together shall they sing, Isa. 52. 7, 8. And these Watch-men are those whose Feet are beautiful the Mountains, who preach the Gospel of Peace, and bring glad tidings of good things.
And this very Text the Apostle applies in general to Gospel-Ministers in their publick Preaching of Christ in Christian Assemblies, see Rom. 10. 15. But we had so largely in this Treatise opened this, we shall say no more to it here.
As touching Examples, we have the Church of God, viz. Israel of old, who sung together in Exod. 15. 1. and in many other places, always generally when they came together to worship God, as they prayed to him, so they sang Praises to him; which we have proved is no Ceremony of Moses's Law, but a Moral Duty, and so a Perpetual Ordinance. And in the New Testament, we have the Example of Christ himself with his Disciples, who after that part of Publick Worship, viz. celebrating the Holy Supper, sang a Hymn together. O how sad a thing is it that Men should go about to restrain, or withhold Praises from the Lord which are due to his holy Name, and wherein we are said to glorify him! Psal. 50. 23. I am perswaded they will have but little Thanks from him one day for their thus doing.
And truly that want of God's Presence, or liveliness of Spirit, or that cause of Complainings that are in our Churches, (of which you speak) may partly arise from hence, i.e. from the general neglect of this great Duty, in which God of old appeared amongst his People, like a cloud, to fill his House with his glorious Presence, 2 Chron. 5. 13. owned also by God's gracious Testimony in giving his People such eminent Victories over their Enemies, 2 Chron. 20. 21, 22. And when they had consulted with the People and appointed Singers unto the Lord, that they should praise the Lord in the Beauty of Holiness, they went out before the Army, and to say, Praise the Lord, for Mercy endureth forever. And when they began to sing and to praise, the Lord set Ambushments against the Children of Ammon, Moab, and Mount Seir which came against Judah, and they were smitten. Israel's Success, (saith Mr. Wells) follows Israel's Singing. If the Lord's People will be found in their Duty, they shall not want God's Presence. To this, I might add that glorious witness of his Presence in delivering Paul and Silas out of Prison, upon their Praying and Singing Praises to him, Act. 16. There may, 'tis true, be a natural Joy, or false Rapture, by an erring Spirit: but that Joy and Presence of God we meet with in his own way and Ordinance, nay in the same Ordinance in which he met with his People of old, we may be sure is to be prized, and esteemed as no natural or counterfeit Joy, say you what you please.
If in singing Psalms, Hymns, &c. there is no other Rule or Directions given in the New Testament differing from the Practice of the Saints before the Law, under the Law, and in Gospel-days, performed by Christ and his Disciples; Then no Christian has caused in the least to doubt but so we are to sing, since 'tis a Duty, and enjoined on the Churches in the New Testament, Ephes. 5. 19. Col. 3. 16. But this I have spoken largely to already likewise. See Chap. 9.
In Pag. 47. of your Book, you say, ‘As to Forms of Prayer and Singing, you have sufficiently treated of them before, and that the sufficient Gifts of the Spirit shall continue for the Worship of God in the Gospel-Church to the end of the World; and therefore your Business here you say is, only to shew that the using a Form of Preaching, is no Example for a Form of Singing—Because, say you, there is the reason for a Form of Preaching from God's Word, and Example of Christ himself, who read a Text, and then preached from it; though as he was not, so others are not limited to that or any particular Forms; yet it is lawful for them, and required of them to compare Spiritual Things with Spiritual, and to give themselves to reading and meditation, and to hold fast the form of sound Words, rightly dividing the Word of Truth—So that where the Scripture gives us a liberty, we may use it; but it is our Sin to take it where it is forbidden, as you say, you have shewed in a form of Prayer and Singing.’
Answ. In vain is all this: for all the Saints and Ministers of Christ in all the World, know there is no one form of Preaching laid down in all the Scripture.
We have no direct Precept nor Example to preach in the form of taking a Text of Scripture and to raise a Doctrine from it, and then Generals and Particulars, with Application; 'tis left to the faithful Servants of God to make use of such a Form or Manner as the Spirit of God may help them to, and the best Form or Method they ought and do make use of, which they judge may most tend to the profit of the People. That place you mention of our Saviour taking a Text, and then preaching from it, is scarcely true; however 'tis a greater proof for a Form of Reading the Scripture in our Publick Assemblies, than for taking a Text to preach from it.
The Text says, He went into the Synagogue of the Jews on the Sabbath-day and stood up to read. And there was delivered to him the Book of the Prophet Isaias; and when he had opened the Book, he found the place where it was written, The Spirit of the Lord is upon me, &c. Luk. 4. 17, 18. And he closed the Book (so do not we) and gave it again to the Minister, vers. 20. And began to say unto them, This day is this Scripture fulfilled in your Ears, vers. 21. We read of no more he spake unto them from that Scripture. And as touching those general Directions you mention, of comparing spiritual Things with Spiritual, &c. 1 Cor. 2. 13. the Apostle doth not prescribe a Form of Preaching, but shows, as our Annotators observe, how they did disclaim those Orations of the Athenian Philosophers, using a plain and spiritual Stile, giving the naked Truths of God, without any paint of gawdery Phrase, speaking the Oracles of God as the Oracles of God, fitting Spiritual Things to Spiritual Persons, or opening one Scripture by another.
But certain it is, they preached by an Immediate and extraordinary Spirit or Inspiration; And so do not we, but by an ordinary Spirit from the mediate Word, and therefore must study, and are left to use what Method we think maybe (as I said before) most profitable for the Edification of the People: so that although the Matter of our Sermons are God's Word, and so Divine and Sacred, yet the Form or Method, you may as well call Formal and Human, as so to call our Sacred Hymns, &c. God hath graciously owned nevertheless this form of Preaching, and daily doth, for the conversion of many Sinners; and so he doth our way of Singing, to the comforting and refreshing the Souls of many Saints. —We have the matter to be sung plainly expressed, viz. the Word of Christ, in Psalms, and they are well known; and also Hymns and Spiritual Songs, which are also easily known by such who are Spiritual, whether they be the Sacred Word of Christ as to the Matter of them or not, as it may be known, that the Doctrine is so which we hear preached.
As touching David's Psalms, they are formally God's Word as well as materially so: and since we are exhorted to sing Hymns and Spiritual Songs, I ask whether those Hymns and Spiritual Songs could be without a Form, either immediately, or mediately precomposed by the Spirit? and whether the Spirit of God doth not, may not assist God's Servants now in precomposed Hymns, as he did of old?
Object. But maybe you will say, They are not in Metre in the Scripture, but other words are added to make them fit to be Songs, and that is humane.
Answ. We have none of the words in our own Tongue, which were originally given forth, by the Holy Ghost; for the Holy Men of old who gave forth the Scriptures, spake them either in Hebrew or Greek words. And therefore some may object our Translation of the Bible is Humane, and our Scripture, not God's Word; besides we have many human Supplements, as I said before, added, to make the sense good in our English Tongue: And as touching Meter, Prose and Verse is all one if the same Truth be contained in the Verse as is in the Prose: And if it is equal Feet, or measured fitly to be sung, we do not matter Rhime at all. And so some tell you David's Psalms were left in the [Page 181]Original. But should we miss it, either in the form of Preaching, or Singing the Praises of God, since we can appeal to God we do both as nigh the Rule of the Word as we have received Light and Understanding, Who do you think will be most excusable in the Day of Christ, we, or such, who because they are not arrived to satisfaction about the Form or Manner of Preaching, or of Singing, will do neither of them, or at leastwise wholly live in the omission of the last, and yet say they believe 'tis an Ordinance of Christ?
And let me tell you, to admit this nice Exception against practicing an Ordinance, because we do not know the exact Form, will run us into a multitude of needless and frivolous Objections in the administration of other Ordinances; one or two of which I have met withal.
For Example. In Breaking of Bread, (saith one) you ought to have but one Loaf, because Christ's Body, was but one entire Body and the Church is said to be but one Bread; therefore (saith he) if you have many Loaves, you err, in the form of this Ordinance; and as by you practiced, 'tis humane and devised. Saith another, As soon as you have broken the Bread, you must pour forth the Wine; because so soon as Christ's Body was broken, his Blood came forth. Saith a Third, You must eat all, and let none remain; which others deny. One says, We must eat plentifully, for Christ so bids his Friends, Cant. 5.1. Says another, A little quantity of Bread, and so of the Cup, will answer the Form of the Administration.
Alas, the true matter of the case is this; If People would be rightly informed:
Vocal Prayer is God's Ordinance, and a Moral Duty as well as instituted, and the Saints praying and keeping Days of Fasting and Prayer, and Days of Thanksgiving under the Law is a Rule for us: but all Shadows and Ceremonies they used in Prayer under that Dispensation, is nailed to the Cross of Christ, or buried with him.
And so in like manner the singing the Praises of God with our Voices is God's holy Ordinance, and a Moral Duty, (tho brought also under Institution); yet all those Shadows and Ceremonies that they used in their singing under the Dispensation of the Law, as Instruments of Musick, &c. are nailed to the Cross and buried with Christ, as being Ceremonial. The like might be said in respect of Preaching then and now; for there were some things than in that Administration that might be shadowing; yet Preaching abides God's Ordinance forever. not in the Ministers Preaching under that Dispensation, yet 'tis evident to be so in the respect that Maintenance God appointed his Ministers then.
May you not say that the Ministers of Chris under the Gospel ought not to have any Maintenance at all allowed them, or at leastwise that Law of God (that provided for his Minister under that Dispensation) is no Rule for it, because that was by Tythes, &c. which was a Legal Right, and abrogated by Christ?
'Tis known some have drawn such an Inference: but I am glad to see our London-Elders better instructed; for in the late Treatise, called The Gospel-Ministers Maintenance vindicated (which is recommended to all the Churches by them jointly) you may see, tho they grant Tithes did appertain to the Mosaical Law, and that that Law is abrogated, yet they affirm the Equitableness of that Law remains: And from hence they urge and press the Duty of the Ministers Maintenance now in Gospel-days on our People. Take the words as they lie in that Book, page. 109.
‘The Lord's People ought to be as careful in the discharge of their duty to Christ's Ministers now, as the Israelites were to the Levites; tho, as we have already said, their Portion is not the Tenths of Mens Increase, nor the first Fruits,’ which Law is abrogated, yet the Equity of that Law (that is a Moral Duty) remaineth perpetually; as the Apostle observes, Do you not know that they which minister about holy things live of the things of the Temple? and they that wait at the Altar, partake of the Altar? &c. 1 Cor. 9. 13.
Why even so it is in the case of singing the Praises of God. Under the Mosaical Law, the Lord's People used Musical Instruments in that Ordinance, which was a Legal Rite, and is abrogated; but Singing is a Duty still: and from hence too it appears so to be upon the very same scot of Account, viz. because the Equity of it in all respects remains, and is the same, i. e. God deserves equally to be praised now as then; there is the same reason we should sing his Praises now as they had. Nay, since we have received greater Grace, greater Light, clearer Discoveries of his Will, and greater and more glorious Blessings and Privileges than they had (we having the Substance of those things which they had but the Shadow of) there is more reason we should sing the Praises of God now than they had then. For now, under the Gospel, the time of the singing of Birds has come, Cant. 2.12. 'tis to be done more spiritually (without Musical Instruments) only with our Voices together, with Grace in our Hearts to the Lord Col. 3. 16. In like manner also Israel in their assembling together to worship God (which also is a moral Duty) had then a glorious external Temple to worship in, as well as Musical Instruments in their Worship; but because under the Gospel have no such glorious external Temple, must we not meet together to worship God at all? or was their assembling together so to do, no Rule for us to perform that great religious Duty? 'tis easy to deny Ceremonial Rites, and places than used, from moral and perpetual Ordinances, and to show how those external Rites and Shadows are gone, and yet that part which is moral remains forever.
The same holdeth good in respect of the Jewish Day of Worship, as well as to their Place of Worship, and Musick in their Worship; for there is no more natural or moral Holiness in one day than there is in another. True a time of Worship is moral from the fourth Commandment (nay, and so may, as some have learnedly showed, the seventh part of Time likewise, but that Day lies in the Breast and Power of him who is the Lord of the Sabbath, viz. Jesus Christ, who in the New Testament hath appointed the first Day of the Week, and not the last, to be the Day of Gospel-Worship for us) but the Jewish seventh Day, as Reverend Calvin excellently hath shewed (Institut. pag. 124, 125, 126.) was Ceremonial.
1. Because called a Sign between God and the Children of Israel, Ezek. 20. 12.
2. From the nature of the Law itself, which was given forth and charged to be kept with such strictness, that it plainly appears to appertain to the Yoke of Bondage; they were not to kindle a Fire through all their Dwellings on their Sabbath, nor to speak their own Words, nor think their own Thoughts: from hence Calvin shows God discovered the absolute need and necessity of a perfect and complete Righteousness in order to Justification and Acceptation with God, i. e. that the Creature must be without Sin, or attain to a Cessation from the Thoughts of Evil, which figured forth the necessity of Christ's perfect Righteousness, and of that Spiritual Rest such who believe in him enter into. All that is in the old Nature, or whilst they remain under the old Covenant-state, do labor and are heavy laden, there is the six days work in the Antitype, but when they come to Christ, believe in Christ, then they cease from their own Works, and enter into Rest, according as Christ hath promised Mat. 11. 28, 29. then they enter into the Antitype of the Jewish Sabbath, Heb. 4.
3. This also appears in the Nature of the Precept itself, as laid down by Exod. 20. wherein all may see it seems to be a meer carnal Ordinance, like others which were imposed on the People till the Time of Reformation, or till the Substance came. What was it God enjoined on them, but a cessation from all external Labour or Work? In it, thou shalt do no manner of Work, Thou, nor thy Son, nor thy Daughter, thy Man-servant, nor thy Maid-servant, nor thy Cattel, nor the Stranger which is within thy Gates. Exod. 20. 10. Here (as this Law was written in Tables of Stone) are no Religious Duties enjoined on that Day, but a ceasing from bodily Labour, which fully shows the purport of it.
4. 'Tis called by the Apostle, (amongst other Mosaical Rites) a Shadow of things to come, but the Body (or Substance of them) is Christ, Col. 2. 17.
And thus you may see how to exclude Ceremonial Rites used under the Law, that were joined to Moral Duties, and yet preserve that which is Moral in them. Doubtless, though it is not our Duty to observe that Jewish Ceremony of the Seventh-Day-Sabbath, which was given forth and enjoined on them, yet the Law of the Fourth Commandment, as to a time of Worship (as before) remains to us, so doth Singing the Praises of God; but the External Place of Jewish Worship, the Time and external Rites of their Worship, and the external Instruments of Musick then used in their Worship, went away altogether, and were buried with Christ.
Object. Your twelfth Reply is, To that we say of precomposed Forms of Preaching since the extraordinary Gifts of the Spirit are ceased; must now pray and preach by its ordinary Gifts; and if we are allowed to use precomposed Forms of Preaching, why not of (they might say) say you, Prayer and Singing also? page. 46.
Answ. You seem to state this Objection not so fair as you ought, because you know we do not plead for such precomposed Forms of Prayer as we do of Preaching and Singing.
But the Truth is, if there was no more to be said against using those Forms of Prayer (that some contend for) than what you have said, they might be lawful too. Therefore I shall trouble the Reader with a recital of what you say to this Objection against precomposed Forms of Prayer, and Singing; and what you say for Forms of precomposed Sermons since you seem to be for one, and against the other.
‘I do acknowledge (say you) and assert, that we should not neglect Prayer, till we have an Extraordinary Gift or Impulse of Spirit unto Prayer; but we should constantly go to God as we can, not only for the continuance of those Mercies we have but for further supplies of our inward and outward Wants, which are the chiefest part of Prayer. But Singing proceeds from fulness of enjoyment, and is called a Breaking forth, and therefore requires a greater Measure of the Holy Spirit; for we can pray for what we have not, but we should break forth into Singing for what we have, otherwise we mock God, and draw nigh unto him with our Mouths, and honor him with Lips, when our Hearts are far from him, and our fear towards him taught by the Precepts of Men; and therefore when I consider the present State and Frame of the Churches of Jesus Christ, I wonder that so many should be for Singing when their Hearts are so much below Prayer; for if we should go from Saint to Saint, we should find that this is the general Cry, I have a dead and stony Heart—I can't pray, I want the Spirit.— Now if thus it be, then where is the Spirit of Singing? Will you lie, and express that with your Lips to God, which you have not in your Hearts? Pag. 46, 47.’
Answ. The substance of what you say here, is this, viz. That a greater Measure of the Spirit of God is required in Singing, than there is required in Praying; but you give no reason for it. The Apostle saith, When I pray, I will pray with the Spirit; and when I sing, I will sing with the Spirit, &c. 1 Cor. 14. 15. He doth not hint, he needed greater help to do the one than to do the other. There is no Duty nor Ordinance of the Gospel, that can be performed acceptably to God without the Spirit, or the gracious Influences thereof: And certainly, no Man besides Mr. Marlow will say there is more need of the Spirit in its greater Influence in ordinary Occasions, or in common Worship to praise God, nay, to sing his Praise, than there is to pray, and in the doing other Duties. You mention that in Isa. 52.38. of Breaking Forth. Why is that then a Vocal Singing? it was hinted by you (even now) to be some kind of shouting or rejoicing, pag. 29. as if it was no such thing (as here you seem to grant it to be) when you think it will serve your turn another way: But all may perceive, by your arguing against Singing after the manner you do, (that though the Essence in your sense is in our Spirits, and as others say, Singing is comprehended in their Praying, i. e. when they Praise God); yet none of these in truth is proper Singing in your judgment; for it be, you contend against that which all Christians say they do own and perform.
But to proceed. There may be, 'tis plain, an extraordinary Spirit of Prayer at some times, and an extraordinary Influence in Preaching, and an extraordinary Occasion to perform those Duties likewise, and so in Singiug: But must not we, therefore, be found in the performance of each of these Duties at any other time? And have not all true Christians always in themselves the chiefest cause or ground of Singing forth the Praises of God that can be, viz. the consideration of Redeeming and Regenerating Grace, though sometimes to such degrees, they do not find that liveliness in their Spirits to do it? Moreover, we ought to strive to be filled with the Spirit, so that we may both Pray, Preach, and Hear also. But sometimes we have not those fillings of the Spirit in such a measure as at other times, yet must Pray, Preach, Hear, and Sing also; for the Argument or Motive of Singing, (as of our other Duties,) doth not lie in our being so exactly qualified to do it, or in our extraordinary fitness for the Duty, but in the requirement of God, 'tis his Ordinance, and maybe our Sin if we are not so fit to praise God as we should be, nor are no fitter to pray and hear the Word preached.
Object. But some may object, Doth not James only enjoin Singing of Psalms, when People are merry, or find the great cause of inward Joy in the Lord?
Answ. No, by no means, this must not be granted: for if so, then People must never pray but when they are afflicted. Do but read the Text, Is any among you afflicted? let him pray. Is any merry? let him sing Psalms. Jam. 5. 13. Sure 'tis the Duty of the Lord's People to pray as well when they are not afflicted, but are in Health, and in Prosperity; 'tis always on fit and proper Occasions to be done, but when afflicted more especially, then in a more than an ordinary manner to be in the Duty of Prayer. So, and in the like manner, 'tis our Duty to rejoice and sing the Praises of God always, on all proper Occasions; but when any are more than ordinarily lifted up with the Goodness of God, or filled with the Comforts of the Holy Spirit; which is intended doubtless in that phrase, Is any Merry? then they should in an especial manner sing Psalms, or Hymns, of Praises to God. Also from hence we may argue, that as it is the Duty of one afflicted Person thus by himself to pray, so when the whole Church is afflicted, they in an especial manner should keep days of Prayer together; and so they oftentimes do on such an account: Yet it is the Duty of the Church to pray at other times notwithstanding. Why so it is in the case of Singing when the whole Church of God hath received some signal Mercies in an especial manner, they ought together to give Thanks to God, and sing his Praise; but yet, notwithstanding, they ought to sing the Praises of God at other times, as well as pray at other times; and nothing is in the least hinted here in this place by the Apostle James to the contrary.
Object. But we have no Command to sing in our Publick Assemblies, either before or after Sermon, or any Precedent that any Gospel-Church did so.
Answ. You must take heed and avoid needless Questions and Contentions. We have no Command to pray in our Publick Assemblies, either before or after Sermons; or no Precedent that any Gospel Church did so, Must we not use that Practice therefore? I am sure this Argument is as strong against the one as 'tis against the other.
Obj. But we are commanded to pray always, and that is a very convenient time when the Word of God is preached; everything is sanctified by the Word of God and Prayer.
Answ. So we are commanded to rejoice evermore, 1 Thess. 5. 16. and in everything to give thanks to God, Phil. 4. 4, 6. And to sing his Praises is the highest way or manner of rejocing and giving Thanks to God we are capable of attaining to, as it appears in all the Scripture; And also by the example of the Holy Angels, who this way rejoice and give Thanks to God. Besides, the Preacher may pray before he comes out of his Closet, or secretly in his Heart when in the Pulpit, and answer those general Precepts: so that you may see what such kind of Cavilings will bring us to. 'Tis evident we read of several Sermons the Apostle Peter preached, and Paul too, and some of them in Church-Assemblies, but no more mention is made of praying before or after their Sermons, than is of their Singing. And is it not as convenient a time when we hear the Excellencies of Jesus Christ and the infinite Love of God, and the Happiness of Believers opened, then to sing and praise God, as it is a proper Season to pray to God for a Blessing upon the Word? there is the like parity of Reason for the one as there is for the other. If any has the advantage, 'tis the Ordinance of Singing, for two reasons; the one is a Precept, the other a Precedent. The Precept is given us by David, containing a Prophecy of the Gospel-days, and Gospel-Church. Psal. 100. 1. Make a joyful noise unto the Lord, all ye Lands: Come before his presence with Singing. So Psal. 95. O Come let us sing unto the Lord: let us make a joyful noise to the Rock of our Salvation. And, vers. 2. Let us make a joyful noise unto him with Psalms. This all People, i. e. the Gentile Churches are required to do as well as others and to do it too when they come into the Presence of God; which Expositors says intends our coming into God's Presence in his Publick Worship. Moreover, the Watch-men (and desolate Places, or Souls who have been like desolate Places) saith Prophet, shall lift up the Voice, with the Voice together shall they sing, Isa. 52. 7, 8. And these Watch-men are those whose Feet are beautiful the Mountains, who preach the Gospel of Peace, and bring glad tidings of good things.
And this very Text the Apostle applies in general to Gospel-Ministers in their publick Preaching of Christ in Christian Assemblies, see Rom. 10. 15. But we had so largely in this Treatise opened this, we shall say no more to it here.
As touching Examples, we have the Church of God, viz. Israel of old, who sung together in Exod. 15. 1. and in many other places, always generally when they came together to worship God, as they prayed to him, so they sang Praises to him; which we have proved is no Ceremony of Moses's Law, but a Moral Duty, and so a Perpetual Ordinance. And in the New Testament, we have the Example of Christ himself with his Disciples, who after that part of Publick Worship, viz. celebrating the Holy Supper, sang a Hymn together. O how sad a thing is it that Men should go about to restrain, or withhold Praises from the Lord which are due to his holy Name, and wherein we are said to glorify him! Psal. 50. 23. I am perswaded they will have but little Thanks from him one day for their thus doing.
And truly that want of God's Presence, or liveliness of Spirit, or that cause of Complainings that are in our Churches, (of which you speak) may partly arise from hence, i.e. from the general neglect of this great Duty, in which God of old appeared amongst his People, like a cloud, to fill his House with his glorious Presence, 2 Chron. 5. 13. owned also by God's gracious Testimony in giving his People such eminent Victories over their Enemies, 2 Chron. 20. 21, 22. And when they had consulted with the People and appointed Singers unto the Lord, that they should praise the Lord in the Beauty of Holiness, they went out before the Army, and to say, Praise the Lord, for Mercy endureth forever. And when they began to sing and to praise, the Lord set Ambushments against the Children of Ammon, Moab, and Mount Seir which came against Judah, and they were smitten. Israel's Success, (saith Mr. Wells) follows Israel's Singing. If the Lord's People will be found in their Duty, they shall not want God's Presence. To this, I might add that glorious witness of his Presence in delivering Paul and Silas out of Prison, upon their Praying and Singing Praises to him, Act. 16. There may, 'tis true, be a natural Joy, or false Rapture, by an erring Spirit: but that Joy and Presence of God we meet with in his own way and Ordinance, nay in the same Ordinance in which he met with his People of old, we may be sure is to be prized, and esteemed as no natural or counterfeit Joy, say you what you please.
If in singing Psalms, Hymns, &c. there is no other Rule or Directions given in the New Testament differing from the Practice of the Saints before the Law, under the Law, and in Gospel-days, performed by Christ and his Disciples; Then no Christian has caused in the least to doubt but so we are to sing, since 'tis a Duty, and enjoined on the Churches in the New Testament, Ephes. 5. 19. Col. 3. 16. But this I have spoken largely to already likewise. See Chap. 9.
In Pag. 47. of your Book, you say, ‘As to Forms of Prayer and Singing, you have sufficiently treated of them before, and that the sufficient Gifts of the Spirit shall continue for the Worship of God in the Gospel-Church to the end of the World; and therefore your Business here you say is, only to shew that the using a Form of Preaching, is no Example for a Form of Singing—Because, say you, there is the reason for a Form of Preaching from God's Word, and Example of Christ himself, who read a Text, and then preached from it; though as he was not, so others are not limited to that or any particular Forms; yet it is lawful for them, and required of them to compare Spiritual Things with Spiritual, and to give themselves to reading and meditation, and to hold fast the form of sound Words, rightly dividing the Word of Truth—So that where the Scripture gives us a liberty, we may use it; but it is our Sin to take it where it is forbidden, as you say, you have shewed in a form of Prayer and Singing.’
Answ. In vain is all this: for all the Saints and Ministers of Christ in all the World, know there is no one form of Preaching laid down in all the Scripture.
We have no direct Precept nor Example to preach in the form of taking a Text of Scripture and to raise a Doctrine from it, and then Generals and Particulars, with Application; 'tis left to the faithful Servants of God to make use of such a Form or Manner as the Spirit of God may help them to, and the best Form or Method they ought and do make use of, which they judge may most tend to the profit of the People. That place you mention of our Saviour taking a Text, and then preaching from it, is scarcely true; however 'tis a greater proof for a Form of Reading the Scripture in our Publick Assemblies, than for taking a Text to preach from it.
The Text says, He went into the Synagogue of the Jews on the Sabbath-day and stood up to read. And there was delivered to him the Book of the Prophet Isaias; and when he had opened the Book, he found the place where it was written, The Spirit of the Lord is upon me, &c. Luk. 4. 17, 18. And he closed the Book (so do not we) and gave it again to the Minister, vers. 20. And began to say unto them, This day is this Scripture fulfilled in your Ears, vers. 21. We read of no more he spake unto them from that Scripture. And as touching those general Directions you mention, of comparing spiritual Things with Spiritual, &c. 1 Cor. 2. 13. the Apostle doth not prescribe a Form of Preaching, but shows, as our Annotators observe, how they did disclaim those Orations of the Athenian Philosophers, using a plain and spiritual Stile, giving the naked Truths of God, without any paint of gawdery Phrase, speaking the Oracles of God as the Oracles of God, fitting Spiritual Things to Spiritual Persons, or opening one Scripture by another.
But certain it is, they preached by an Immediate and extraordinary Spirit or Inspiration; And so do not we, but by an ordinary Spirit from the mediate Word, and therefore must study, and are left to use what Method we think maybe (as I said before) most profitable for the Edification of the People: so that although the Matter of our Sermons are God's Word, and so Divine and Sacred, yet the Form or Method, you may as well call Formal and Human, as so to call our Sacred Hymns, &c. God hath graciously owned nevertheless this form of Preaching, and daily doth, for the conversion of many Sinners; and so he doth our way of Singing, to the comforting and refreshing the Souls of many Saints. —We have the matter to be sung plainly expressed, viz. the Word of Christ, in Psalms, and they are well known; and also Hymns and Spiritual Songs, which are also easily known by such who are Spiritual, whether they be the Sacred Word of Christ as to the Matter of them or not, as it may be known, that the Doctrine is so which we hear preached.
As touching David's Psalms, they are formally God's Word as well as materially so: and since we are exhorted to sing Hymns and Spiritual Songs, I ask whether those Hymns and Spiritual Songs could be without a Form, either immediately, or mediately precomposed by the Spirit? and whether the Spirit of God doth not, may not assist God's Servants now in precomposed Hymns, as he did of old?
Object. But maybe you will say, They are not in Metre in the Scripture, but other words are added to make them fit to be Songs, and that is humane.
Answ. We have none of the words in our own Tongue, which were originally given forth, by the Holy Ghost; for the Holy Men of old who gave forth the Scriptures, spake them either in Hebrew or Greek words. And therefore some may object our Translation of the Bible is Humane, and our Scripture, not God's Word; besides we have many human Supplements, as I said before, added, to make the sense good in our English Tongue: And as touching Meter, Prose and Verse is all one if the same Truth be contained in the Verse as is in the Prose: And if it is equal Feet, or measured fitly to be sung, we do not matter Rhime at all. And so some tell you David's Psalms were left in the [Page 181]Original. But should we miss it, either in the form of Preaching, or Singing the Praises of God, since we can appeal to God we do both as nigh the Rule of the Word as we have received Light and Understanding, Who do you think will be most excusable in the Day of Christ, we, or such, who because they are not arrived to satisfaction about the Form or Manner of Preaching, or of Singing, will do neither of them, or at leastwise wholly live in the omission of the last, and yet say they believe 'tis an Ordinance of Christ?
And let me tell you, to admit this nice Exception against practicing an Ordinance, because we do not know the exact Form, will run us into a multitude of needless and frivolous Objections in the administration of other Ordinances; one or two of which I have met withal.
For Example. In Breaking of Bread, (saith one) you ought to have but one Loaf, because Christ's Body, was but one entire Body and the Church is said to be but one Bread; therefore (saith he) if you have many Loaves, you err, in the form of this Ordinance; and as by you practiced, 'tis humane and devised. Saith another, As soon as you have broken the Bread, you must pour forth the Wine; because so soon as Christ's Body was broken, his Blood came forth. Saith a Third, You must eat all, and let none remain; which others deny. One says, We must eat plentifully, for Christ so bids his Friends, Cant. 5.1. Says another, A little quantity of Bread, and so of the Cup, will answer the Form of the Administration.
So in the Form of Baptism, one may say, You must Baptize the Person forwards; saith another, Backwards; one may say, with a swift Motion; another may say, it must be done with a slow Motion, and let the Person lie some time buried in the Water, that we may have the clear Representation of the Burial of Christ. Would not these be silly Objections? And yet these appertain to the Form of the Administration of Christ's Ordinance. But as the Apostle saith, 1 Cor. 11. 16. If any seem contentious, we have no such custom, nor the Church of God. We read the Children of Israel for a long time had lost an Ordinance, viz. that of sitting in Booths in the Feast of Tabernacles, Nehem. 8. 14. which had not been done from the days of Joshuah the Son of Nun, vers. 17. so that none were then living to tell them the Form of those Booths. Suppose now that one had said, they must be made this way, and another that way, and they should not have agreed about the Form or Fashion of these Booths, would this have justified some others among them to have said, We will have no Booths at all unless there be some extraordinary Prophet to shew us the Form or Manner how they should be made? No sure, there were none among them that we read of that were of such a Spirit; or if there had, doubtless they would have been worthy of Reproof: but they all, according as they found it written in the Law, which God commanded Moses, &c. they went to work, and down Olive-branches, and Pine-branches, and Myrtle-branches, and made them Booths. Lord grant us the like Wisdom in this great Case, about the lost, or long-neglected Ordinance amongst us, of Singing of Psalms, Hymns, and Spiritual Songs.
Object. Singing is a piece of Art; Who can if he is not taught, so that he may do it artifically? &c. Can this be a part of Sacred Gospel-Worship?
Answ. As this Objection excludes this Holy Ordinance of Christ; so it would likewise exclude other Duties. You will not admit it, because it cannot be done without Art. There is, I must tell you, an Art in Speaking, and no Man but has a need to learn and be in instructed to speak as he ought, that he may not tender himself ridiculous, especially when he speaks about Divine Things. How rarely and elegantly do some Men express themselves to fifty others, by improving their natural Parts? Also, there is an Art in Preaching; and all young Men, when they begin to take upon them that Work, need instruction on how to handle a Doctrine. And so I may say in Praying too; but I have shown in this Treatise, that Men are as apt; by natural Instincts, to sing, as they are to speak: And Paul shows, in 1 Cor. 14. that all who have Spiritual Gifts, should use them with all Wisdom; so that the Church, and all God's People, may be edified. If the Trumpet gives an uncertain Sound, who shall prepare himself for the Battle? The Method of Preaching must be learned and improved, and that is well too. Some have great Gifts, yet cannot utter themselves in an Eloquent manner to the profit of others, and it may be, because they are against studying the Rule or Art of Speaking: But all the World knows the way of Singing is easily learned; And who gave Men those Faculties of Learning? &c. Natural Gifts, as well as Spiritual ones, are to be improved to the Honour of God. Is not Reading of God's Word an Ordinance of the Gospel, and part of God's Worship? and must not People learn to read? And is not that a piece of Art as well as Singing? can People read unless they are learned?
'Tis well if some of them who make this Objection, do not suffer their Children to sing vain Songs, whilst they plead against the singing of Psalms, Hymns, and Spiritual Songs. But since 'tis so natural for all, especially in Youth, to learn to sing, and so easily attained, ought not Parents to instruct their children about what they should sing, and what not, that so Art and Nature too (as some call them) may be improved to the Honour of God? Grace makes Natural Gifts and Arts to become Spiritual; for the very words of gracious Persons are, or ought to be Spiritual: the more of Art Men have to express themselves, the more useful, by the Grace of God, they are made to others. If it had not been for Art and Learning, how should we have come to the knowledge of the Scriptures, they being locked up from us in unknown Tongues?
Object. Some have objected to Singing, because that Gift and Manner, as they suppose, which was used in the Primitive Time in Singing, was not continued, and successively handed down to us.
Answ. In the same manner, they might object against the Bible, and say, We ought not to receive it, because God did not continue the Gift of Tongues in the Church, that by virtue of those Gifts, the Old and New Testament (without Humane Art) might be delivered to us: Nay, and against Preaching too, &c. for those Gifts in the Apostolical manner of Preaching, was not continued nor handed down to us; nay, what Ordinance had not lost its Primitive Form under the Apostasy?
The Conclusion.
And now, Brother, suffer me to make a little Improvement likewise, as well as you; and notwithstanding your Conclusion savours of much Bitterness, I would fain have mine end with all Sweetness: if there is any Tartness, I cannot well help it.
First. Whereas you infer singing together of David's Psalms or any humane precomposed Forms, is a corrupting the pure Worship of God, in mingling Law and Gospel, or humane and divine things together.
First, I infer, That to sing David's Psalms and Scripture-Hymns, and sacred Songs taken out of the Word of Christ, together in the public Worship of God, is a holy Ordinance of Christ, and not in the least to mingle Law and Gospel together any otherwise than the Holy Ghost hath done it; for Moral Duties are the same in the Law and Gospel.
Secondly; you say, This will lead us to return from whence we came, at a Dog to his Vomit, and as a sow that was washed, to her wallowing in the Mire. I say, 1. You do not write like a humble and trembling-hearted Christian but shew too much Gall and Worm-wood in your Spirit. And, 2. I say, to sing the Psalms of David, and other sacred Scripture-Hymns and Spiritual Songs, is to build up the old waste places and restore the ancient Paths to dwell in, and a going forward and not backward.
Thirdly; You would, you say, have the Leaders among us seriously consider, that is for such formal Singing (as you call it) whether they will be able to plead at the Bar of Christ for this Practice, tho they may urge it on their fellow-Brethren here, &c. and you put up a kind of Prayer, that God would give us a true sight and sense of the evil Consequences of this Error (as you are pleased to call it) that we may not cause his People to sin, but that with sound Doctrine we may strengthen the weak Hands and feeble Knees, &c.
Answ. I must intreat you to consider, whether you will be able to give a good account at the Bar of Jesus Christ, for endeavouring to diminish from God's Word; nay, from Christ's New Testament,; for sure we are, singing of Psalms, Hymns and spiritual Songs is one Ordinance found therein, which you strive to take way, and foolishly plead only for a thing called the Essence of it, without the Act or discharge the Duty according to the nature of the Ordinance, and so contrive a new kind of singing out of the dark Imagination of your Heart, and add that in the stead of it, which is not understood by the generality of Mankind, and so make us to believe (if you could) that Christ hath left an Ordinance that there is no way to come to any Certainty how it should be performed; and hereby also lay a just occasion of Offence, or a Stumbling-block in the way of weak Christians, to think they may practise Ordinances acceptably to God (which requires the bodily Organs) without the Body, and so deny the Body to glorify God, tho redeemed to that end; and expose our Glory (viz. our Tongue) to Reproach and Shame, and consequently rob God of some part, nay, one great part of his glorious Praise, and his poor Church of much sweet Comfort and Soul-Refreshment in his blessed Ordinance, as I have shewed in the first Chapter.
Moreover, consider what an account you will have to give to the Judg of the Quick and Dead, for saying, when the Scripture saith they sang, (viz. Christ and his Disciples) they did but give Thanks, or say, Grace, from the remote and indirect Signification of the Greek Word; or else sung alone, and not his Disciples with him. See what Reverend Mr. Cotton hath said in Pag. 14. of his Book, in Answer to such a kind of Objection as you make, mentioning that place of David, Psal. 3. 4. & Psal. 77. 1. I cried to the Lord with my Voice: ‘Shall a Man detract from his meaning, and say (saith Mr. Cotton) he cried to God only with his Heart? So when David exhorteth the Gentile Churches to make a joyful noise unto the Lord, you do detract from his meaning, when you make his meaning to be, not that we should sing unto him with our Voice, but that we should only make Melody to him in our Hearts? such (says he) from the Word is alike disallowed and accursed of God, as adding to his Word,’ (or otherwise, say I, a diminishing from it.)
Object. ‘But, saith he, you object singing of Psalms with the Voice, is but a Type of that Melody in the Heart,’ or to that purpose I find he speaks.
Answ. 1. ‘No Scripture (saith he) speaketh of it as a Type, nor doth any Evidence of Reason declare it.’
‘2. You might as well say, that praying with the Voice was a Type of praying with the Heart, and so it is abolished.’
‘3. If singing of Psalms with a loud Voice had been a typical Worship, David would not have exhorted us to Practice it on the Lord's-Day under the New Testament, Psal. 95. 1, 2, 7.’
‘4. Christ and his Apostles would not have used it in the Lord's Supper, which is a Feast of the New Testament; nor would Paul and Silas have used it in Prison among the Gentiles; nor would the Apostle have enjoined it on the Churches.’
‘5. The Light of Nature is never wont to teach us Types and Shadows; doth it not as well teach us to praise God in singing with our Tongues in times of our rejoicing, as to cry to God with our Voices in times of distress?’
Fourthly; you would have us to consider, that if we err from the Rule in offering Praises to God contrary to his Appointment, whether we do not worship God in vain? I say to you, whilst we thus offer Praises to God, it appears we worship him according to his Appointment, and so acceptable to him, and to his Glory, and our Comfort.
Strange, ours is not right and spiritual Singing! and yet you can find no other way according to the Rule to perform that sacred Duty and Ordinance.
Thus I have answered your Book (as well as the Lord hath been pleased to help me) according to your Request; for I was by you to do it you will know before several Witnesses: But did not I think the Name and Honour of God lay at stake, and the Information of man of his dear Saints and People, in order to the further Comfort and Establishment in his whole Mind and Will, I should not have answered you in the matter; and if you or anybody else shall see cause to reply, I shall be ready to return an Answer, if I find it does deserve or need one if God is pleased to spare my Life and to enable me in the Work.
And now one word to you, my dear Brethren and Sisters, whose Souls are established in this sweet and heavenly Ordinance.
First, Consider how universally this Ordinance hath been practiced, of singing the Praise of God.
1. By a variety of Persons; as Kings and godly Princes, such as Moses, who was a King in Jesurun, Deut. 33. 5. David, Jehoshaphat, 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 Silas in Prison.
3. In almost all Conditions; in times of Imprisonment, in Persecution and Martyrdom.
By all Sexes, both Men, Women and Maidens, Old Men, and Children.
5. Nay, and how all Creatures in Heaven and on Earth are called upon by the Holy Ghost to sing forth the Praises of God.
6. Consider how God hath honored 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. 'Tis 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. 'Tis the Musick and Melody of Angels.
5. 'Tis 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 the understanding also, 1 Cor. 14. 15. and with Grace in your Hearts, labor 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 an 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 of 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.
No comments:
Post a Comment
Thanks for commenting. If an answer is needed, we will respond.