THE BREACH REPAIRED IN GOD'S WORSHIP...1/3

THE Breach Repaired …

THE Breach Repaired in God's Worship: OR, Singing of PSALMS, HYMNS, and Spiritual Songs, proved to be a Holy Ordinance of JESUS CHRIST. With an Answer to all Objections.

AS ALSO, An Examination of Mr. ISAAC MARLOW'S two Papers, one called A Discourse against Singing, &c. the other An Appendix. Wherein his Arguments and Cavils are detected and refuted.

BY BENJAMIN KEACH, Preacher of God's Word, and Pastor of the Church of Christ meeting on Horselydown, Southwark.

Job 6. 25. How forcible are the right words! But what doth your arguing reprove?’
Isa. 52. 8. Thy Watchmen shall lift up the Voice, with the Voice together shall they sing.’

London, Printed for the Author and sold 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.

THE EPISTLE DEDICATORY TO ALL THE Baptized Congregations In England and Wales, Who are in God the Father, and in our Lord Jesus Christ, Grace, Mercy, and Peace be multiplied. Particularly to the Church of Christ, meeting on Horslydown.

Holy and Beloved,

It cannot but rejoice my Soul, when I consider of the exceeding Grace and abounding Goodness of the Holy God towards you his poor and despised Churches and People, in respect of that clear Disco­very he hath given you of most of the glori­ous Truths of the Gospel and of the true Apostolical Faith and Practice thereof. You have not made Men, General Councils, nor Synods, your Rule, but God's Holy Word: your Constitution, Faith, and Discipline, is directly according to the Primitive Pattern; God hath made you (in a most eminent man­ner) to be the Builders of the old Wastes, and Raisers up of the former Desolations, and Repairers of the waste Cities, the Desolations of many Generations, Isa. 61. 4.

You have labored to sever the Gold from the Dross and to build with proper and fit Gospel-Meterials, viz. Spiritual and Liviing Stones, well hewed and squared by the Ham­mer of God's Word and Spirit, and will not take one Stone of Babylon for a Corner; you will go forth (as far as you have received Light) by the Footsteps of the Flock, and feed your Kids beside the Shepherds Tents, Cant. 1. 8.

And God of a small People hath gracious­ly made you a Multitude; you have been helped, and so born up by everlasting Arms, that you have held fast your Holy Profession in the Day of Trial, and exposed all that you have had in the World to spoil and loss, for the sake of Jesus Christ, when many turned their Backs, and exposed the Holy Name of God to Reproach; and to our fur­ther Joy, many of you have of late, more especially in your General Assemblies, shewed your great Zeal for the Name of God, and Care of his Church, in a more than usual man­ner; and particularly you have endeavoured to revive our hopes, for the continuation of a faithful and laborious Ministry for the time to come, by striving to promote such Lear­ning and Studies as God's Word directs to; and not require (like Israel's Task-Ma­sters) poor Ministers, as I may so say, to make Brick and allow them no Straw; but you do now more fully see that Gospel-Ministers ought to have a Gospel-Maintenance, even such as God hath ordained; that so they might not be intangled with the Affairs of this Life, but wholly give themselves up to that great work they are called to. Go on and prosper Holy and Beloved, Let not your Hands be weak, nor Satan obstruct or hinder so hopeful a Beginning; let it appear you do love Jesus Christ more than Father or Mo­ther, more than Son or Daughter; and la­bour to reform what is amiss as to those great Evils that abound too much in the Churches of the Saints, tho I hope not so much amongst you as among some others, particularly in respect of Pride and Cove­tousness, or that base Worldly and Earthly Spirit that is the Bane of Religion, and makes the Lord People of so ill a savor in the World; let your Lives declare whose you are, and to what Country you belong; and as you have a good Doctrine, so labor for a suitable Conversation; and then, Bre­thren, what can or will be wanting to make you complete in the whole Will of God? Truly, according to my small Light, I know not, unless it is a restoration of this lost and neglected Ordinance of Singing Psalms, Hymns, and Spiritual Songs, which I fear, and partly understand, some of you want light in. I have therefore made bold to de­dicate this small Treatise to you all, hoping you will take it from me in good part, and well weigh what is here said before you judge and condemn it for an Error.

I am afraid of some old Prejudice some of you have taken against this Sacred Truth of the Gospel (for so I must call it); you can't think you have as yet come to a full attain­ment, or are already perfect in knowledge. Besides, I hear you generally own Singing of Psalms, &c. an Ordinance of God; and in­deed I cannot see how any, who own the Bible and New Testament of Christ to be their Rule, can deny it. Why then, consi­der whether you have this Ordinance at all, or can be said to sing in any proper Sense: Certainly many of you are whole without it, as will I hope appear fully, if you read this Treatise quite through impartially. Can it be thought the Churches should be enjoin­ed by the Holy Ghost to sing Psalms and Hymns, and yet there's no coming at the practice of it without an extraordinary Spi­rit or miraculous Gifts?

I have been provoked by our Brother, who wrote against Singing, to set Pen to Pa­per, and not only by him and his Book but I have been induced by Multitudes, for seve­ral Months, to give him an answer, so that I hope you will not be offended with me in what I have done. I have much Peace in the doing of it; and truly, Brethren, the loss of this Ordinance doth, I am afraid, more obstruct the increase of our Churches than many are aware of. What a Multitude are convinced of Christ's true Baptism, and yet refuse to have Communion with our Churches when baptized, because they say, if they should, they must lose this Ordinance of singing, which they have an equal Esteem for: And how doth it open the Mouths of our Godly Brethren of other Perswasions, to speak against us, for being so zealous for one Gospel-Ordinance, and so careless about another, that very few Christians, who have had the greatest Light, Zeal, and Piety in any Age of the Church, ever doubted of? It grieves me to think there should be a breach made in God's Worship among you, to whom God hath given so much Light in other Cases. And, O that what is here said, might through the Blessing of God prove a Means to repair it.

In a Word, Singing is enjoined; Something it is: If we have it not (but 'tis with you) we would willingly know what your Singing is, or what you call Singing: For we do say and testify, we believe you are whole 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 enlightened into this Gospel-Duty; but 'tis 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 'tis 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 these 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? 'tis only practiced oft­ner: and sure if it is God's Ordinance, the often practicing 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 that the Mem­bers stood affected about Singing, almost everyone's 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 sang, they might freely go forth, and we would not be offended with them; so far was the Church, or myself, 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 is 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 itself, nor singing with others, for that has been all along the practice of the Church for many years (as before I hinted) but on­ly about singing on the Lords Day unless it is one Member, except the Judgments of any other are later changed.

But my Brethren will, I hope, seriously con­sider of the Matter, and labor after that Christian Love, Tenderness, and Forbearance the Gospel calls for. We are exhorted to bear one another's Burdens, and so to fulfill the Law of Christ. For the Lord's sake let us not fall out by the way, and lay things grievous on one another's Spirits; for we are not Lords over one another's Faith, but Helpers of each other's 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; '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 only you lie near my Heart, and I would do anything I am capable of to promote Truth and Peace amongst ourselves, 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 'tis an Innovati­on? (that's a hard word.) Are you Infalli­ble? Is there, not ground for you to fear you are mistaken, or to think in the least 'tis a doubtful case, since so much is to be said for it, and has been so generally received from the beginning by most enlightened Saints, and you your selves with the Church for so long a time been in the Practice of it 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 be­lieve lie short of a plain Gospel-Ordinance, and 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 join 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, farewell: 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 Introduction.

It cannot but be lamented to see what Temptations many Men have been laid under, by the great Enemy of Truth, in every Age of the World, in their fierce op­position against one or another blessed Ordi­nance and Institution of Jesus Christ; and this not only by bad Men, but also by Men fearing God: All which, no doubt, arises, either from their Ignorance, or else from that Prejudice there is in their Hearts against it; from a fond Con­ceit that it can't be a Truth of Christ, because they never looked upon it so to be, (nor some wiser than they); nor are they willing to be­lieve it to be a Truth, since some (who have not such Light and Knowledg in other blessed Truths) do practise it: as if, because some Men, who hold and maintain some gross Er­rors and Falsities, can hold and practise no Truths at all; whereas 'tis evident, the Church of Rome, which is Mystical Babylon, are sound in the Doctrine of the Trinity, as far as I can gather, and possibly in some other Points also: For they believe the Resurrection of the Body, and the Eternal Judgment, and that Christ died without the Gate of Jerusalem: but I am a­fraid some Men have a Fancy they know all the whole Mind of Christ, and that they need not be taught any other Truths, than those which they have received: notwithstanding can't but know, the Church is but newly come out of the Wilderness, or Popish Darkness; and not so fully neither, as to be as clear as the Sun, as in due time she shall.

Reformation, 'tis evident, is a hard and difficult Work, and ever was; 'tis no easy thing to restore lost Ordinances, I mean, such as have for many years been neglected, and strange­ly corrupted, through that Antichristian Dark­ness that hath for so many Ages and Generati­ons overspread the Earth, which is manifest respect of Baptism, and Imposition of Hands upon Baptized Believers (as such.) One would even stand and wonder to see how many godly, learned, and good Men, should be so dark as to maintain, and that resolutely too, that corrupt Practice of Pedo-Baptism, (or rather Rantism) considering it hath not the least footing in the Word of God, but is so directly contrary to the Nature and Constitution of a Gospel-Church, and Administration of New-Testa­ment-Ordinances. But let not those of our own Perswasion much longer wonder at this, since some of them seem as blind and dark in another Blessed Truth and Sacred Ordinance of the ever glorious God, that hardly was ever opposed as by them; but hath been generally owned in every Age of the Church, and that by the godliest and enlightened Christians from the be­ginning of the World till of late days; and not now neither, but by some People of the Baptized Way, and others who are against all Ordinances. I must confess no Man (through the Grace of God) can be better satisfied touching the Truth of Baptism, as practiced by my Brethren, than I am, and of the true Or­der and Constitution of our Churches, and soundness of their Faith in all the Fundamen­tals of Religion; yet do I not think we have ar­rived to such a perfection of Knowledge of all practical Truths, that we need not enquire after anything which we may not yet have under­standing in.

I must confess, (as one observes) that the great Design of Satan is, and always was, to put a Cheat upon God's People, as well as to hold the World in Blindness and Wickedness; by the one (saith he) Satan holds Men in a state of Impenitency, and by the other, he de­ludes Christians to neglect their Duties and to obstruct their own Comfort and Privilege. He acts as well in the shape of an Angel of Light, as of a Prince of Darkness, stirring up vain Scruples and Objections, especially in the Minds of weak Christians, and filthy Imaginations in those who have not yet turned to God.

I must confess, I myself, when first God enlightened me into his Truth, was an opposer of this Sacred Ordinance; but it was not for want of Ignorance, and partly through Preju­dice, perhaps to such who I esteem, and even looked upon since that time, a corrupt People, and false in their Church-Constitution, and pol­luted with humane Innovation, or Inventions of Men: the abuse of an Ordinance is subject to raise Mens Spirits to a dislike of the thing itself.

But, blessed be God, I have, for nearly twen­ty Years last past, been fully convinced of the Truth of the Ordinance I now contend for, and have equal esteem for it, (through Grace) as I have for any other Truth, knowing every Word of God is pure; and have found no little comfort in the practice of it, publicly in the Church, and in private also.

And that all may see upon what Authority we have received, and do practice this Ordi­nance of the singing of Psalms, and Hymns, and Spiritual Songs, I have written this Treatise; and do hope, with the Blessing of Singing of Psalms, Hymns, and Spiritual Songs, a Holy Ordinance of Je­sus Christ.

CHAP. I
Wherein it is shown, what Singing is, or what it is to sing, or what the Word doth import.

It may seem strange to some wise and lear­ned Men, that I begin here; possibly they will say, there is no need to speak a word about this, for all the World are agreed in the Case; all know what it is to sing, as well as they know what it is to speak. Though this be true, I find a necessity to open this Act of the Bodily Organ, as will appear by what follows; for some Men, it seems, are so con­founded in their Thoughts, that they do not know what Singing is, but think there may be a Singing without the Tongue, taking the word Melody in the Heart] to be all the Singing the Holy Ghost exhorts to in the New Testa­ment; and so would have us believe there is a mental Singing, as well as mental Praying; nay, which is worse, would wholly exclude all other Singing besides that, which is very hard; if they should do so by Prayer, it would strangely amuse all good People, viz. that we must have nothing but Heart-Prayer, without a Voice. Others say, that one Person may be the Mouth in Singing, as well as in Praying; and so a multitude may be said to sing with him, though there is none sings but that single Man, as in Prayer. A third sort there be, I find, who conclude Singing is wholly comprehended in the Ordinance of Prayer, and from hence please themselves that they do sing when in Prayer they give Thanks to God or praise God. But very remarkable it is to see how these Men are confounded by this last Assertion, in respect of one Objection they bring against Singing.

Object. What will you sing your Prayers? you may as well go to Common-Prayer, &c.

Thus I have heard one or two worthy Men speak, not long since Why, truly Brethren, it appears you do sing your Prayers, nay, and that always too when you pray; for I am per­swaded you never pray to God for what you want, but you see cause to praise him for what you have received. All that ever wrote of Prayer, that I have met with, do jointly agree, that praising of God, or giving of Thanks, is one part or branch of Prayer, and that part, it appears in your opinion, you sing. And if this be so, pray to allow us to sing some Prayers too, and do not charge us with Common-Prayer, unless David's Psalms be a Common-Prayer-Book: And then it will appear that Common-Prayer is of Divine Institution; nay, and enjoined on the Churches too in the New Testament; for we know no Psalms, I mean called so in God's Word, but the Book of Psalms, or Psalms of David.

Now these things being considered, I shall shew you what it is to sing, and so remove these Cavils and Mistakes about it.

I shall not in this Chapter shew you what 'tis to sing with the Spirit, or with Grace in the Heart, that respects the right performance of singing, but what it is to sing in our common Acceptation, and in Scripture too.

First, It may not be unnecessary to consider those several distinct and internal Acts of the Mind and Heart of a Man.

Secondly, Of those external Acts of the Tongue of a Man.

1. To think, muse, or meditate, is an inter­nal Act of the Mind, wherein the Excellency of the Soul is discovered unto Man's own self; as David saith, I am fearfully and wonder­fully made, and that my Soul knoweth right-well, Psal. 139. 14. The Soul has its diverse Passions, such as Fear, Anger, &c. There lie the Desires; Sense of Want or Fulness; 'tis the Seat of Joy and Sorrow. But yet nevertheless there are several Acts that the Soul can't do without the bodily Organ; 'tis capable of praying, or to join with others in Prayer, without the Tongue; because there are the Desires (as I said before) and hears and knows the Groans, Sighs, and earnest Desires of the Soul, as well as if the heart were expressed by words, yet ought the Tongue to be employed in that Service notwithstanding and not only for the sake of others who are joined in with them in those servent breathings a man may put up to God, but it may be ex­pedient when a Man is alone verbally to ex­press his Desires to the Lord, for several reasons which I shall not mention here, it being not our present business: Yet nevertheless the So without the Tongue can't preach God's Word can't dispute for it, &c. nor do many other things; neither can the Soul, I say, be said sing in a proper sense without the Tongue True, there is a Metaphorical Singing spoke of in the Scripture, so by a Metonymie the Tree of the Wood, and Mountains, and Fields said to sing; and thus, in an improper Sense the Heart may be said to sing when it on­e rejoices in God. Many proper Acts of Me are often in the Scripture ascribed to Vegeta­bles and Animal Creatures, and many proper Acts of Men are attributed to God.

Fire and Hail, Snow and Vapours, Moun­tains, and all Hills, fruitful Trees and Cedars, Beasts and all Cattel, creeping things, and flying Fowl are exhorted to sing and praise God, Psal. 148. 8, 9, 10. which all know they cannot truly and in a proper sense be said to do.

‘'Tis frequent (as Mr. Caryl observes) in Scripture to attribute Acts of Life to Life­less Creatures, and Acts of Reason to those which have no Sense; the Earth is said to mourn, Tsa. 33. 9. the Trees of the Forest, as the Hills and the Valleys, are said to rejoice, Isa. 65. 12. 13. the Birds praise God, saith he, by their singing, and the Stars by their shining.’ Caryl on Job, chap. 38. 7.

Now in like manner, if there be any such sort or kind of singing as these Men plead for, viz. a mental singing, i. e. a Heart-singing without the Tongue, mentioned 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 rejoicing 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. Sidney ­wrote in his Treatise of Singing, saith in Answer to this Objection, pag. 208.

Obj. But if one says (saith he) when one prays all may be said to pray, tho they do but consent, it may be so in the 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 administered, 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 sings, none else can be said to sing, tho they join 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 a 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 beside 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, everyone 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, 'tis quite another thing, all may be said to pray, tho but one is the Mouth.

Now this being so, what becomes 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 it here. Now (says he) what can be plainer, than 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 it unless he would shew himself skilled in Chemistry. 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 Sing­ing, 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,) lie in our Spirits, and maybe, without di­stinction, performed acceptably to God, with­out Verbal or Vocal Instruments of the Body, then farewell to Verbal or Vocal Preaching and Praying too: It grieves my Soul to see the Holy Truths of God's Worship invaded. Is not the Essence of Preaching in our Spirits, as much as the Essence of Singing 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 Quaker's Silent Meetings than you are aware of: Nay, 'tis an Argument, as far as I know, they may thank you for; but by this way of reasoning, there is no more need of the poor Body to glorify God in his Worship; and our Glory, (viz. our Tongue) is brought to shame hereby; and 'tis 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 the Body or Members thereof are employed in and 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 Spirit than the Essence of Preaching, &c. And shall the Quakers, or any other deceived People and Person, say, (when they meet together to preach, pray, or sing the Praises of God) that in their Spirits they have the Essence of the 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 itself, 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 profane Songs; there are 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 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 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, 'Tis called the making of a joyful Noise; Sing aloud 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; 'tis not merely that in Word, Joy or re­joycing in Spirit, but an expressing of it with 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 'tis easy to know when they sing, and when they do not, and 'tis as easy to know when the Lord's People sing, and which of them sing, and who does 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 the help of God's Spirit, and with the inward attention, and utmost intention of my own Spirit, or greatest devotion and Fervour of Af­fections imaginable; and so will I seek to him, and supplicate his holy Majesty for what I want, and so will I praise him, and give thanks to him for all the good things I have received at his most bountiful Hands. See our late Annotation, Phil. 4. 6. ‘They mention there a Petition or Appreciation 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 highest 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, is clearly hinted at 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, yet to sing Psalms. In which words, by the way, 'tis worth noting, to observe, that the Apo­stle stirs up Christians to perform these Duties more than in an ordinary manner at such Times and Occasions: for 'tis a Man's Duty to pray whether he be afflicted or no; and so in like manner 'tis 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, 'Tis 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 it by Singing of Praises. 'Tis said, our savior rejoiced in Spirit, Luke 10. 21. and thanked his Father; yet 'tis not said he sung; with Joy is inward, not known till expressed; ad many times 'tis expressed by Singing, though it always: The end why I mention this, is to Jew they are two different Acts and Duties; I am enjoined to rejoice, so I am enjoined so from that Joy to sing, Jam. 5. 13.

Fifthly, and lastly, to pass over this; Sing­ing is a Duty performed always with the Voice, and can't be done without the Tongue, we may gather from the Noise it maketh to the hearing if others; as it is noted in the Scripture: See Exod. 32. 17. And when Joshua heard the Noise of the People as they shouted, he said unto Moses, There is War in the Camp. Ver. 18. And he said, It is not the Voice of them that shout Mastery, neither is it the Voice of them that vocally for being overcome; but the Noise of them at sing, do I hear. They that doubt about that the Act of Singing is, I desire them to consider this Text well, in which 'tis to be ob­served, that there are several distinct Acts vocally performed by the Tongue, and all Man­ and easily distinguish the one from the other, unless depraved in their Minds, or under a De­rision and Temptation of Satan.

1. There is a shouting Noise of the Tongue, and all Mankind knows what it is, and can readily resolve any Person about it, when he distinctly hears it.
2. There is, it appears, a crying Noise like­wise.

3. There is a preaching Voice, or a Noise made that way.

4. A praying, or praising Voice.

5. A singing Voice. And all these are distinct from each other.

Moses could readily resolve the Doubt that was upon Joshua when he lent his Ear to hear­ken to the Noise of the People. Truly I am almost ashamed I have this occasion to speak, and to be so large upon it; but knowing what I have met withal, from some poor, weak, and doubting Christians, who stumble at Noon­day about the very Act of Singing, not know­ing what it is, or at least raise such Objections against it, I have thought good to begin here, and if this may but satisfy them, I shall bless God for what I have said in all plainness; and do know it makes an easy Passage to the next Chapter, wherein I shall, by God's Assistance, prove Singing (yea such a Singing, there be­ing no other known to Mankind) a Holy Or­dinance of God, and to be practiced in the Congregation of Christians, and in Private al­so; only let me conclude this Chapter with two Inferences.

1. If this be so; then we may naturally in­fer from hence, that all such who never sing the Praises of God with a Vocal Melody, not­withstanding all those sweet Rejoicings they may have in the Spirit at any time, never sing at all. And if Singing is that which the Great God looks for from, and enjoins upon his Peo­ple, and every one of them, that then they lie short of their Duty, and want an Ordinance. Moreover, if it is our Duty, and that which belongs to God, it is to take away one great part of his glorious Praise, yea, the highest manner of performance of it we are capable of; and so it is robbing of the Holy God, as well as it deprives their own Souls, and the Souls of others of much sweet and Heavenly Joy and Refreshment.

We may also infer, that those, who think they may be said to sing with him that sing when they approve of the Matter of his Song and are affected by it, are mistaken, seeing there is no proper mental or Heart-singing, or joining that way with others in Singing, as there is in the Duty and Ordinance of Prayer. For all may be said as well to preach, who like and approve of what a Preacher saith, as they may be all said to sing, who sit and hear one Man sing with delight when they themselves hold their peace and sing not.

CHAP. II
Wherein 'tis clearly demonstrated, and proved, that Singing of Psalms, Hymns, and Spiritual Songs, is a Holy Ordi­nance of God, and part of Gospel-Worship, and continues an Ordinance forever, by the Antiquity of it.

Arg. 1. MY first Argument shall be taken from the Antiquity of this Pra­ctice, 'tis as ancient as this World; the World, and Singing of the Praise of God, came even in together, or very near each other. I have respect for that triumphant Singing of the An­gels.

When Jehovah laid the Foundation of the Earth, Job 38. When the Morning Stars sang together, all the Sons of God shouted for Joy.

I find an Eminent Writer paraphrasing thus on these words, viz. Where wast thou when I laid the Foundation of the Earth? &c. at which sight the Morning Stars sang together, and all the Sons of God shouted for Joy. Taking the words as carrying an Allusion to, or a Simili­tude taken from some noble Buildings or Struc­tures, whose Foundations use to be laid with Solemnity, and with Singing or shouting Ac­clamations.

See Mr. Caryl on the Place, who after he hath given several Opinions of Men about these Morning Stars, some supposing they mean the Stars in the Firmament of Heaven, he gives two Reasons to prove, by them are meant the Angels of God.

‘There are some (saith he) who take these Stars Metaphorically or Figuratively, for the Angels, and then their Singing is proper: And there are two reasons given why, by the Stars in this place, we should understand the Angels.’

‘First, If we consider the Truth or Course of the History; because the Earth being cre­ated the first Day, the Stars were not in being till the Fourth; unless we comprehend them (as was said before) as to their Matter and Reality, under those words of Moses, In the beginning, God created the Heaven and the Earth. But as to their Appearance and For­mality, so they were not till the fourth Day; and if so, how could they sing together the Praises of God at the laying the Foundation of the Earth?’

‘A second Reason is given from this Chap­ter afterward, Vers. 31, 32. Canst thou bind the sweet Influences of the Pleiades? (or seven Stars) or loose the Bands of O­rion? &c. Here the Lord treats with Job about the Stars in proper Senses; therefore probably the Morning Stars here mentioned, are not to be taken Properly, but Tropically, for the Angels.’ And then he goes on to prove how fitly the Angels may be called Stars, &c. And from this of the Stars or Angels Singing, he infers;

First, Singing is an Act of Divine Worship, they sang to the Glory of God.

Note, Secondly, saith he, Singing is an Ex­pression of Joy: 'Tis very remarkable the An­gels sang at God's bringing forth the first Crea­tion, to teach us our Duty, and how we should celebrate the Praises of Jehovah, by Singing for the Works of the first Creation; doubtless this was, and is, the Will of God, and we are to pray that we may do the Will of God on Earth, as the Angels do it in Heaven, i. e. do what is his Will, and do it so, viz. with all readiness Mr. Caryl tells us, They are not worthy to be reckoned Sons of God, who have not a readi­ness, or present disposition in them, to join with all, or any of his true Sons in this Work to celebrate the Praises of God at his gracious Appearances in his mighty Works of Mercy, &c.

Secondly, As the Angels sang at God's lay­ing the Foundation of the first Creation, so also they sang at the beginning, or bringing in the second Creation, as Mr. Caryl also observes, even at the Birth of Christ, they sang, Glory to God on High, and on Earth Peace, Good Will to Men. To teach us that we should sing the Praises of God for the Works of Creation, and so much more for the Work of Redemption. Shall they sing to see the good Will of God to­wards us, and shall we be dumb? Shall we, who are thus raised to Glory, and magnified by the mighty God, not sing, or imitate the Angels, to join together, with united Voices, to sing and celebrate his Praises?

When the Disciples rejoiced and sang those Hosannahs to Jesus Christ, Blessed be the King that cometh in the Name of the Lord; Peace in Heaven, and Glory in the Highest, Luke 19. 38. the envious Pharisees, saith Mr. Caryl, did not like the Musick; and therefore said unto him, from among the Multitude, Master, Re­buke thy Disciples. By this it appears, that the Devil is a great Enemy to Singing; he does not love such Hosannahs and Praises should be sung to Jesus Christ; he it is that rules in the Hearts of the Children of Disobedience▪ and 'twas he, no doubt, that influenced and stirred up these Pharisees with Envy, to have Christ's Disciples rebuked for singing and praising him in such a high and triumphant manner. Take heed, you that are God's People, (who do you see it is your Duty to sing Hosannahs to Christ) you do not forbid others so to do, lest you are found in doing of it, to degrade the Holy Je­sus, and take from him (through the Tempta­tion of Satan) part of the chiefest Glory that is due to his glorious Name. For, pray to observe the Answer of our Lord Jesus to those blind Pharisees, Vers. 10. I tell you, if these should hold their Peace, the Stones would immediately cry out: as if he had said, you labor in vain to suppress or hinder these to sing my Praises, or to give Glory unto me; for should they be si­lent, the Stones would cry shame of them for neglecting their Duty, and God would rather cause senseless Creatures to proclaim his Praise than to want it.

Object. But some may say, 'Tis not said they singing.

Answ. There is no doubt to be made but they sang; all generally understand those Ho­sannahs were delivered in a Song. Our Anno­tators hint, that it might be the name of a Song that used to be sung in Festivals.

Moreover, they tell you, that the Expressions seem to be taken out of Psal. 118. 24, 25, 26. Also, they were uttered in one Voice. The whole Multitude of the Disciples began to re­joice and praise God with a loud voice, Luke 19. 3 and uttered these words, Hosanna, bles­sed it he that cometh in the Name of the Lord; Hosannah in the highest. As God always was praised with Singing, so now they seem to be raised with holy Triumph, to express his Praise in the highest manner, and therefore they sang.

But that I may close this, take one or two Arguments.

Arg. 1. If Angels in Singing do the Will of God, do that which is pleasing and accepta­ble to God, and in so doing worship God; then Singing, or to sing, is the Will of God, well-pleasing to him, and is acceptable in his sight, and is a part of his Worship. But Angels, in Singing, do the Will of God, do that which is well-pleasing to him, and acceptable in his sight, and in so doing they worship him. Ergo, To sing, is to do the Will of God, 'tis well-pleasing to him, and acceptable in his sight, and in so doing we worship him.

I never met with any that deny Angels to sing the Praises of Jehovah, but all as one Man grant, 'tis part of their great work and Bu­siness. And this being so, my Argument needs no Confirmation but is unanswerable.

Arg. 2. If Heaven, and all the Host of Heaven, or all that is therein, and Earth, and all that is in it, are commanded by the Holy Ghost to sing the Praises of God; then 'tis the Duty of Men and Angels to sing his Praise. But Heaven, and all the Host of Heaven, and all that is therein, on Earth, and all that is in it, are so commanded to do. Ergo, 'Tis the Duty of Men and An­gels to sing the Praises of God. See Psal. 148. There, and in divers other places, all in Heaven and Earth, all are commanded to praise God in the Heights; that is, to sing Hallelujahs, as the Hebrew word signifies, Vers. 1.

CHAP. III.
Proving Singing the Praises of God to be a Moral Duty.

OUR third Argument to prove the Singing Ordinance of God shall be taken from the Nature of the Duty itself, which generally worthy Men call a Moral Duty, as well as it is brought under express Institution, and so consequently a Branch of natural Worship. And now, because some weak Christians are offend­ed at this Phrase, viz. calling Singing a part of natural or moral Worship or Religion, I shall explain what we mean when we speak thus. First of all, not but that 'tis a spiritual Ordinance, and a positively Law: but we must distinguish between Precepts that are purely Moral, and merely Positive. Breaking of Bread, and Holy Baptism, are meer positive Ordinances: and they had never been known nor practiced, if there had not been a positive Institution to give being to them; but to fear God, to love God, to pray to God, and divers other Precepts of the same Nature, had been the Duty of all Mankind if there had been no written Law or Prescription positively to enjoin them on the Creature; and that by the Law or Light of God in the Conscience of Men; as Paul shows in Rom. 2.14-15. For when the Gentiles which have not the Law, do by nature the things contained in the Law; those having not the Law, are a Law unto themselves, which shew the Work of the Law written in their hearts. All Mankind throughout the World know, by that of God written in their Hearts, they ought not to wrong their Neigh­bours, they ought not to Steal, nor commit A­dultery, nor Kill, &c. They are taught, in a word, the substance of the whole moral Law of God hereby, if not wholly darkened and obliterated by their Sin and horrid Lusts. Even so, we say, if there had been no written Law, or positive Injunction, to pray, and sing the Praises of God, yet the Light of Nature would have taught us thus to do.

Remarkable is that passage of Moses in Gen. 4. Then began Men to call upon the Name of the Lord]. ‘Ainsworth shows that the Text is taken two manners of ways, the Chaldee in the Masovites Bible saith, Then in his days Men left off Praying, or became profane so that they prayed not in the Name of the Lord.’

‘Others understand it directly the contrary way, i.e.. Then Men began to pray, or call on the Name of the Lord, or erected public Worship, Preaching in the Name of the Lord. So Ainsworth.’

Take it either way, it appears they knew it was their Duty to Pray and Preach; yet there was no positive Law, or written Precept for either in those days or for many years af­ter, even till Moses came; so that 'tis clear, these are parts of moral or natural Worship.

And so is Singing no doubt: for as all the Heathen generally invocate their Gods, pray to them, so they sing their Praises, as might a­bundantly be demonstrated.

And what is more clear (further to evince this) than that Passage of the Children of Isra­els's Singing after their great Deliverance at the Red Sea, Exod. 15. 1. Then sang Moses, and the Children of Israel this Song, &c.

Either they did it by the Dictates of their own Conscience, as a part of Divine Homage due to God, from the Law or Light of God in their own Hearts, to magnify him for That wonderful Salvation, or else by some special means of Inspiration or Injunction from the Lord, though I incline to the former. Plain it is, this was before the Law was given forth, or there were any written Prescription or Rules to walk by; which clearly shows, take it either way, it was no Levitical Ceremony (as some are ready to assert) but a Duty it was, and it has been practiced by multitudes that never had any knowledge of the Scripture or positive Precepts.

Further, to confirm what we have said up­on this respect, i. e. that Singing the Praises of God is a moral Duty, and a part of God's na­tural Worship, as well as Prayer, take what Mr. Robert says; ‘Singing of Psalms, &c. to God with the Voice (saith he) seems to be part of God's natural Worship; which upon due consideration of God's Nature, Man by the Light of Nature should per­form to him, though there was no parti­cular Law requiring it, nor Institution ap­pointing it.’

‘For, 1. Singing of Psalms, &c. to God, is a king of Prayer; a Prayer, not in Prose, but in Meeter, with Melody. The Apostle joins them together like Nature. And who can be so gross as to deny Prayer to be part of God's natural Worship?’

‘2. Singing of Songs to God was practi­sed by God's People at the Red Sea before the Law was given forth, or any particular Law for that Duty.’

‘3. Singing the Praises of God is a Duty of the first Commandment, peculiarly requi­ring all natural Worship to be performed to him, and so it is ranked by the Godly Lear­ned; and say, Singing with Heart and Voice is a Moral Worship, such as is written in the Hearts of Men by Nature. As to pray in distress, so when we have a cause of solemn Thanksgiving unto God, to sing his Praises. Now, saith he, that which is a part of God's natural moral Worship, is a Duty under the New Testament, as well as under the Old, natural Worship is always and in all times  Duty obliging, Semper, tho not ad sem­per. Doubtless, even the Pagans by the Light and Law of Nature, are bound to sing Praises unto God, for his invisible Excellen­cies made known to them by his visible Works of Creation and Providence, tho they never come to the Knowledge of the Scriptures, of Psalms and Songs.’ Roberts's Key to the Bible, page. 172.

But further, to evince this, and make it ap­pear yet plainer, that it is without all doubt a Moral Duty to sing forth the Praises of God, I might argue thus; All Men are to pray to God; everyone saith Prayer is a Moral Duty, then all are bound to praise him, since Praise is comprehended in Prayer, as a branch or part of it. This being granted readily by all, I further argue; Ought not every Person then to perform this Duty of praising of God in the highest and most acceptable manner they are capable to do? none to be sure will deny this; why then, say I, they are all therefore taught to sing by natu­ral or moral Principles 'tis evident.

First, Because to sing forth the Praises of God or Man, is the highest manner or mode of praising either God or Man, that we know of or are able to attain unto: which doth appear.

1. Because when any Man naturally is filled with Joy and Gladness or sees the extraordinary cause of rejoicing, he by a natural Instinct falls into singing, all the World knows this is so. Now who is he on such occasions bound to re­joice in and sing to, but the Lord only, who gave him those good things he possesseth, or delivered him from those evil things he seared? and so upon the one account or other filled his Soul with Joy and Gladness. Why ought the Saints particularly to rejoice in Christ Jesus, and sing to him, but because all that Good their Souls are made partakers of, is in and through him? Why did the People break forth into those sweet and triumphant Songs of Praise to David, when they sang, Saul hath slain his thou­sands, and David his ten thousand? was it from the Consideration of those singular Bles­sings and Victories they had received from Da­vid, and hoped further to partake of from his Hands, as an Instrument in the Hand of God? And if Moral Principles lead People forth thus upon all occasions of this nature to sing to the Instrument of Blessings and Salvation, how much more to the great Agent and Author of them, viz. the great God of Heaven and Earth? who will not give his Glory to ano­ther, &c.

2. Because this way of praising God by singing, is called by the Holy Ghost a praising of him in the Heights, or as the heavenly Hosts Praise God with Allelujahs, or in the highest manner; Praise ye the Lord, praise ye the Lord in the heights, Psal. 148. 1. Praise ye him all his Angels; praise ye him all his Hosts vers. 2. See Ainsworth.

The Angels singing forth God's Praises, there can be no higher way doubtless to praise than that way by which the glory Seraphims and Cherubims do express and perform.  Also all the Godly in every Age have defined it as their steadfast Belief (as well as the holy Scriptures bear Witness to it) that this is the way by which the glorified Saints in Heaven do, and we with them shall, when we come thither, celebrate the Praises of God, viz. by Singing; therefore this of singing forth the Praises of God is the highest and being chiefly and is the manner Praises can be given to the Lord.

Secondly, All Creatures are called upon to praise God, to sing to him. Now surely the Holy Ghost would not have enjoined this on all that has Breath if it did not belong to them; and that which all Men are, and ought to do, is certainly a Moral Duty; nay, 'tis evi­dent there are more Precepts that enjoin all Men to sing the Praises of God in the Old Te­stament, than there are for them to pray unto him: which seems to be done as if it were on purpose to silence those Mens Spirits (whom the Holy Ghost might foresee would in some Age or another oppose this sacred Ordinance;) and so more reason to repeat it than that of Prayer, that never was opposed or caviled a­gainst.

Thirdly, That Faculty (as one observes) which God hath placed in Men to praise him in a harmonious or a melodious manner, shows that it is a moral duty belonging to all Men (tho more especially the Saints of God) to be found in the Practice of singing forth his Praise. God, who made nothing in vain, but all things for his own Glory, even the Tongue of little Birds to warble forth with their pleasant Notes the Praises of their Creator amongst the branches of the Trees, Psal. 104. 12. Who made our Tongues, and placed that singing Faculty in them but the Almighty? We see all Men and Women more or less are naturally as apt and ready to sing as to speak. Now was this tunable and musical Tongue, or that Faculty of Singing, not given to us and to all Mortals, think you, to sing forth the Praises of our Creator? Can any be so weak as to think it was given to be employed to sing any other Songs, but such as are sacred and divine? If it is a great abuse of the Tongue, or rather a Dishonour to God, for any to employ their Tongues to sing profane and carnal Songs, that stir up Lust, and promote Ungodliness, as all will say doubtless it is; then it follows clearly, this tunable or me­lodious note or faculty of Singing that God hath placed in the Tongue, can be for no other reason, but that thereby, viz. with a sweet and melodious manner, they, nay all of them, might discharge this Duty of singing the Praises of the Almighty God. And indeed up­on this account, as well as any other (or more than upon any other), the Tongue may be called our Glory, i.e. because thereby we, in the highest manner we are capable of, do praise and laud the Name of God in singing and set­ting forth that Glory that is owing to him from

Now if to sing God's Praise we do not the Duty of all Men, it would follow, God hath given them one Faculty in that Member for no use: But of use it is, and Men will use it too; they will sing, and, say I, they may, nay more, they ought; but not to the Dishonour of God, not filthy, or vain and foolish Songs, but such as may be to the Glory and Honour of his Name, who made all Creatures and Things for his own Praise. And since Mankind are naturally thus inclined to Singing, and that this natural Gift and Faculty might be improved (as all others) to the Honour of God, who (as Austine, in his Preface to the Psalms, observes) has left in his Word, what they should sing, and how to perform that Moral Duty: ‘Spi­ritus Sanctus videns obluctantem ad virtutis viam humani generis animam, ad delect atines hujus vitae inclinari, delect abilibus modlis Cantilenae vim suae Doctrinae permiscuit, ut dum servitate carmine mulcetur auditu divini sermonis pariter utilitate miseratur. The Holy Ghost seeing the Soul of Mankind struggling in the way of Godliness, and be­ing inclined to the Delights of this Life, he mixed the Power of his Doctrine with sweet Singing, that whilst the Soul was melted with the sweetness of the Verse, the hearing of the Divine Word might be ingrafted with pro­fit.’ Austin in his Preface to the Psalms.

Object. I know it is objected, Hath not God given to the Tongue a faculty to laugh as well as to sing? and, is it their Duty to laugh?

Answ. There is no doubt to be made, but to laugh at some time is lawful and good, it may be done without Sin, though in much laughter there wants not Folly. Man has not that Facul­ty in vain; and many will tell you, it is found in some Distempers very good for the Body, and tends to remove them too; besides, it may re­fresh the natural Spirits, when suppressed with Melancholy Cogitations. But what a trifling Objection is this! for as the one seems to be disallowed, unless it is on some special Occa­sions, so the other is given, it appears, on a far more excellent and sublime the Account and Con­sideration, with frequent Injunctions to be found in it, which is not to be found of Laugh­ter; therefore away with such contentious rea­soning, against Reason and Scripture too. God hath enjoined you to sing Psalms, &c. to him that dwelleth in Zion, Psal. 9. 11. Singing forth the Hour and Praise of his Name, Psal. 66. 2. That doth wondrous Works for the Children of Men, for his Mercy endures forever, Psal. 107. 8. And so much the more ought Saints to be found in it because he delights to hear the sweet Voice of his Church. Cant. 2. 14. Let me hear thy Voice, for sweet is thy Voice, &c. not only of Prayer but of such sweet Praises too, no doubt. Christ's Ear is affected with this har­monious Praise when performed by his own Spirit with Grace in our Hearts; it also ele­vates and carries up our Spirits to him. The Cloud of the Lord's Divine Presence (saith one) descended not before, but when the Trum­pets and Singers were as one, to make one Sound to be heard in praising and giving Thanks to the Lord; and when they lifted up their Voices in Praises to him, saying, For he is good, for his Mercy endureth for ever: then the Lord bowed his Ear, and vouchsafed his gracious Presence to his People; then the House was filled by a Cloud, even the House of the Lord, 2 Chron. 5.13.

‘Then God takes possession of it as his Dwelling-place, he is so affected with the Praises of his People, when in a right manner they sing to set forth his Glory. And (as he minds) for the neglect of this Ordinance in the Church, viz. the not improving our Tongues and Faculties, by the Assistance of the Holy Ghost, in Singing the Praises of God, he may withhold the Influences of his Spirit, and may not be found to that deg [...] in his Dwelling-place.’

Fourthly, We may perceive what the Nature of this Ordinance of Singing is, if we consider how often it is in the Holy Scripture joined with Prayer. When we are exhorted to pray to him, to worship him, we are called upon also to sing his Praises. And Thus Paul seems to join them together in his practice When I pray, I will pray in the Spirit, &c. and when I sing, I will sing with the Spirit, &c. 1 Cor. 14. 15. So doth the Apostle James join them together, as of equal Worth, Nature, and Authority, James 5. 13.

From all these Considerations, it appears, singing is of the same Nature as Prayer, even a Moral Duty. These things I thought were good to communicate to the consideration of all, espe­cially for the sake of some weak Christians.

Object. What, you then (say some) plead for a natural or carnal thing, natural Religion, and Worship. Away with your Singing, we thought all our Religion ought to be Spiritual.

Answ. We plead for Spiritual Worship as well as you, and say, That all the Parts of Re­ligious Duties must be Spiritual, or they will not be accepted by God. But what is this to the purpose? Divers Ordinances, in their origi­nal and proper Nature, are Moral, and part of natural Worship: Is not Prayer in particular by all acknowledged so to be? And may not Prayer be carnally performed too, as well as Singing? nay, and so may any other Ordinance of Christ. Another Man will tell you, whilst you plead for Prayer, you plead for a Moral Duty, and a Branch of natural Worship: But doth that de­tract from its Glory? No sure, all wise Men know it adds greatly to it.

Cornelius (Act. 10. 1, 2, 3.) was a Man much in Prayer, tho a Gentile, and without the know­ledg of the Gospel, (or Law either, as far as we know); So the Mariners which were with Jo­nah in the Ship, in their Distress, (tho Heathens) 'tis said, every Man called upon his God, Jonah 1. 5. But why shall any call Sing a low or carnal thing? they have the least reason so to term it of any Ordinanance performed by the Spi­rit: Pray, are Angels sound in any carnal Ordi­nance or the glorified Saints in Heaven? What Ordinance can shine more glorious and sublime in its Nature, than this of Singing Psalms, Hymns, and Spiritual Songs, if this be duly considered? But as to the true or right manner of performance of this Duty, as in all others, we must have our recourse to the Word of God.

For though Prayer is a Moral Duty, yet it is commanded, and also the manner prescribed how to be performed as acceptable to God; so is Preaching likewise: (Yet every Man, by the Light of Nature, is taught to instruct his Chil­dren and Servants, nay, and his Neighbours too as Matters may present): So is Singing of Psalms, Hymns, and Spiritual Songs, brought under ex­press Institution. 'Tis required and enjoined on the Churches and Saints of God in the Go­spel-days, with Matter and Manner how to be performed, (as shall hereafter, before I have done, God assisting) be fully proved: so that 'tis a mistake in our Brethren, to think we plead for any natural Religion that is Carnal or Fleshly. Though divers Precepts were Moral in their own Nature, and so part of natural Wor­ship due to God from his Creatures, and known without the written Word, (the Duty I mean) though not the Manner how to be performed. And from the whole, I draw this third Argu­ment.

Arg. 3. That Duty, which in its Original or Primitive Nature is Moral, and a Branch of Natural Worship, or Religion, as well as it is given forth by Divine Institution is the indispensable Duty of all the Lord's People forever to be found in the practice of. But Singing the Praises of the Lord is a Duty or Ordinance, in its Original or Primitive Nature, that is Moral, and a Branch of Natural Worship or Religion, as well as it is given forth by Divine institution. Ergo, Singing the Praises of God, is the indispensable Duty of all the Lord's People forever.

All Men know Laws or Duties which are Moral in their own Nature, lay all Men under a perpetual Obligation: And that Singing is of such a Nature, let what we have said be well considered. Hereafter, if I am answered, I shall say more to it, if God please spare my Life.

CHAP. VIII.
Proving Singing of Psalms, &c. an Or­dinance of Christ from the Practice of the Saints, before the Law, in the Law, and under the Gospel.

MY next Argument shall be taken from the Practice of the Saints and People of God in all Ages of the World. 'Tis strange any should doubt of the truth of Singing the Praises of God, if it is made appear it was the Pra­ctice of the People of God before the Law, and also under the Dispensation of the Go­spel.

1. Not wholly to pass over what I have before hinted of the Angels Singing, though I shall but touch upon it here, and do little more than cite a Passage out of a Sermon preached by Reverend Mr. Wells, in the Sup­plement to the Morning Exercise, these are his words; ‘Singing is the Musick of Angels Job tells us, the Morning Stars sang together, Job 38. 7. Now these Morning Stars (saith he) as Pineda tells us, are the Angels to which the Chaldee Paraphrase accords, naming these Morning Stars Aciem Angelorum, and Host of Angels: nay, when this heavenly Host was sent to proclaim the Birth of the dearest Jesus, they deliver their Message in this raised way of Duty, Luk. 2. 13. they were delivering their Message in a laudatory Singing, the whole company of Angels making a musical Quire; nay, in Heaven, there is the Angels joyous Musick, they sing Hallelujahs to the highest, and to the Lamb who sits upon the Throne, Rev. 5. 11.’

As I said before, Singing, as it appears in this Singing of the Angels, is as ancient as the World itself, and well-pleasing unto God, he would never imply his Angels else in it, as I showed in the second Chapter. But to our Business,

First, That it was practiced before the giving forth of the Law, is evident from that passage before mentioned, Exod. 15. 1, 2, &c. then sang Moses, and the Children of Israel, Singing unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously, &c. [and spoke.] Note, in Singing, here is speaking; and though they spake, let the Holy Ghost saith, they sang what they spoke; and though it were the whole Con­gregation that sang, yet it was as if it were but one Man, so united were they in their voice, (which will further appear in its proper place.) Also 'tis worthy observing, this very along the Gospel-Saints shall sing at the destru­ction of Babylon, Rev. 15. 3. Nay, some con­clude, they have already sung it; though I am not of that Opinion, not believing any of the Vials are by the seven Angels yet poured out, that this Song shall be sung at that time when the Saints have gotten temporal Victory over the Beast and Mystical Babylon, is evident. But let none mistake, though the Saints can't yet sing that Song, yet they may, and ought to sing the Song of the Lamb, which is to praise God for spiritual Victory obtained by Jesus Christ over Sin, Satan, the World, &c. This is the chief Song we should sing, and this we have a perpetual cause or sea­son to sing. But to return, it appears the Saints did celebrate the Praise of God by singing before the Law was given forth on Mount Sinai.

And then, Secondly, under the Law are a multitude of Instances of their Melodious Sing­ing to God: Moses, (as Mr. Wells observes,) penned the ninetieth Psalm; and no doubt he, and the Children of Israel, sang it. David, and all the Lord's People, sang in the Worship of God in his time: Also Hezekekiah sung, and Asaph sung, 2 Chron. 37. 30. The Prophets sang; the Jews sang before and the Captivity, Nehemiah, and the People with him sang and praised God.

Thirdly, The Lord's People, in Gospel days, were found in this Ordinance Practice of Singing the Praises of the Lord To pass by the Song of Zacharias and Eliza­beth, and Simeon: How sweetly did sing? 'tis called by the Annotators, the famous Song of the Blessed Virgin, Luk. 1. 46. All our Lord Jesus, with his Disciples, after the celebration of the Holy Supper (the holy Ghost says) sung a Hymn; they praised God, they praised him by Singing. Moreover, Paul and Silas sang Praises, tho in Prison, and Fetters were fast in the Stocks, Act. 16. Should any Men now dare to say, There are no Precedents for Singing Psalms and Hymns, &c. Spiritual Songs in the New Testament? certainly, they will forbear to assert any such thing. And now from the whole take this Argument.

Arg. 4. That which was the Practice of the Lord's People before the Law, and under the Law, and also in the Gospel-Dispensation, is indispensable Duty of the Saints and People God, to practice in all Ages. But Singing Praises of the Lord was the Duty of the Lord's People before the Law, and under the Law, and also in the Gospel-time and Dispensation. Ergo. 'Tis the indispensable Duty of the Saints to practice singing the Praises of God in all Ages.

If any should go about to answer this Argu­ment, they must shew what Duty or Ordinance was ever practiced before the Law, under the Law, and in the Gospel-Dispensation, that notwithstanding is not obliging or binding to us, or else they will say nothing to the pur­pose; but the Argument will stand as firm as Rock.

CHAP. V.
Proving Singing of Psalms, Hymns, and Spiritual Songs, a Holy Ordi­nance of Jesus Christ, from Scripture-Precepts.

We shall now prove and demonstrate, that Singing of the Praises of God, not only in Private but also in Congregations, is a Duty incumbent on us in Gospel-Times, as well as it was of Old. As there is the same God of Mercies, so the same Praises are to be rendered to him for his Blessings, no doubt, and in the same manner now, (that is, by Singing) as was then, will appear;

1. Because the Lord (who alone appoints his own Worship) hath commanded it at our Hands; and his Command and Precept is the Rule of our Obedience: Rejoice you Righteous; Praise is comely for the upright Praise the Lord, sing unto him. Psal. 84.1-5. Sing aloud unto the God of our Strength make a joyful noise unto the God of heaven Make a joyful noise unto the Lord; come therefore into his presence with Singing, Psal. 100.1, Psal. 95.1-2. O come let us sing unto the let us make a joyful noise to the Rock of Salvation. And many such Precepts are given forth by the Holy Ghost, as 'tis well known to all. 1 Chron. 16. 9. Sing unto him; Psalms unto him, and tell of all his wonderful Works. So Psal. 68. 32. Sing unto the Lord the Earth; O sing Praises unto the Lord.

2. Consider these Commands, by which the Lord established this part of his Worship of God are as obligatory unto us in Gospel-Times, as they were then to them when first instituted, except it could be proved to be either Ceremonial or Judicial, or hath received a change in the  Gospel. And this is evident in many respects particularly as to Prayer, which was a Duty and the Precepts contained in the Psalms the Prophets, which enjoin it, are of the Authority with those in the New Testament and equally bind the Conscience. So also Fasting, a Duty (as one observes) required by the Prophets; and not so clearly repeated for any Institution under the Gospel, as this as Singing is, and the same might be said for Days of Thanksgiving. Nay, and 'tis obser­vable, how oft our Brethren, upon all proper and fit Occasions, fly to those Precepts to press Prayer, Fasting, and Thanksgiving too. If therefore Singing, as it is laid down and en­joined in these Sacred Precepts in the Book of Psalms, &c. is not binding, notwithstanding 'tis repeated and given forth in the New Te­stament afresh; Why do you, when you exhort to other Duties, make use of Arguments and Proofs out of the Book of Psalms and the Pro­phets, in other cases, since the Commands thereof, though neither Ceremonial nor Judicial, are (as you seem to affirm) of any Force, for obligatory to us? This seems strange, for certainly, Men have more reason in them, than to press Obedience on Subjects to their Superiors, by abrogated or antiquated Sta­tutes; And shall the Lord's Ambassadors be more irrational in pressing Obedience to the Lord than meer rational Men are in Civil Af­fairs?

‘Now, saith one, Since there is no Man that questions whether Singing of Psalms was instituted and commanded of God of old; how can they avoid the Power of such Precepts, considering, as he minds, parti­cularly Psal. 81. ver. 4, 5. where Singing is called a Statute for Israel, and the Law of the God of Jacob, and ordained in Joseph for a Testament; which, saith he, refers to a time before they were brought into the Ceremonial Worship? Hence, saith he, it inevitably follows, that until any Man can shew us, that Singing of Psalms, yea, Sing­ing of the Book of Psalms, was Ceremonial or Judaical, or are changed or abrogated the Gospel; those Precepts lie upon us now with the same Power and Obligation as laid them under then; for the Antiquity of a Law or Institution, rather commends it to us, than any ways abates of its Obligation so that had there been no other Institution for Singing of Psalms, &c. than what is the Book of Psalms, we should have had sufficient Authority to be found in them.’ (A Manuscript called Psalmody.) He might have added, Since especially it is of like Nature with Prayer, viz. a moral Precept as well as brought into a written Law. But all I might add, 'tis much more unreasonable to plead an exemption from the Force and Obligation of those Precepts since the Saints are enjoined to sing those Psalms of David by the Holy Ghost in the New Testament; for the grant, there are no other Psalms, none called Psalms besides the Book of Psalms.

3. To this, take what Mr. Wells affirms; ‘shall (saith he) take one Shaft out of the whole Quiver, i. e. I shall use one Argu­ment, among many, which is this, viz. Will always find this Duty of Singing Psalm linked to, and joined with other moral Du­ties; thus the Psalmist joins Singing and Prayer together, Psal. 95. 1, 6. O come let us sing unto the Lord—O come, let us worship, and fall down, and kneel before the Lord our Maker.’

‘There is Prayer and Singing conected, Sing­ing being of equal necessity and authority with other Ordinances so the Apostle James joins these two together, Is any you afflicted? let him pray. Is any merry? let him sing Psalms, Jam. 5. 13. You observe, both these Services are equally cal­culated for Man's Necessity. Thus Paul and Silas join them in their practice, Acts 16. 26. And so Justice Martyr, in his 117 Question, ad Orthodox tells us, That they sang, and sent up Prayers to God; the Primitive Church confirming David's In­junctions, and the Apostolical Commands. So that by these Instances we may observe, that the Duty of Prayer and Singing have walked in the same Equipage, and lay claim to an equal Authority from Divine Writ, the Scripture jointly favoring both, p. 177.’

Secondly, This Duty and holy Ordinance of Singing in Gospel Days is evident from these Prophetic Psalms. ‘I may speak, saith Mr. Willis, of Singing, as Paul speaks of Timothy's Ordination, 1 Tim. 4. 14. it was given by Prophesy.’ There are diverse Pro­phecies in the Old Testament concerning Saints singing in Gospel-times, on Psal. 108. 2. saith he, Moore observes that there David pours forth his ardent Prayers and Wishes for the Kingdom of Christ. And so Divines observe, that the 100 Psalm is Prophetical; Make a joyful noise unto the Lord, all ye Lands. Serve the Lord with gladness: Come before his Pre­sence with Singing. O sing unto the Lord a new Song: Sing unto the Lord all the Earth. Here we and all Gentiles be sure who be­lieve in Christ, are required to sing, nay, and to come into his Presence, that is, into his Pub­lic Worship, with Singing. The like1 Chron. 16. 23, 24. Sing unto the Lord all the Earth: shew forth from day to day his Salva­tion. Declare his Glory among the Heat his marvelous works among all Nations. So Psal. 66. 1, 2. Make a joyful noise unto God, all ye Lands. Sing forth the Honor his Name: make his praise glorious. Psal 21. 13. Be thou exalted, O Lord, in thine strength: so will we sing, and praise thy Power. These, and many other Psalms, are, 'tis evi­dent, Prophecies of Gospel-Times, when the old Boundaries of the Church should be broken down, to give an entrance unto the Gentiles in­to the Church of God, and to shew us, that is the Jews in their Church-State were to celebrate the Praises of God by Psalms, so are we: and as Israel sang the Praises of God in the Wi­derness, and at the Red Sea, and therein ac­knowledged the Benefits they received; so we, with Songs of Thanksgiving, shew forth from day to day his Salvation, and declare his Glory among the Heathen, with a joyful and trium­phant Noise; otherwise we fall short of answer­ing the Prophesy in our Day and Times and render not to God the Duty he requires. And to all the prophetical Psalms, I might add that pregnant Prophecy recorded by the Prophet Isa, Chap. 52. 8. Thy Watchmen shall lift up the Voice, with the Voice together shall they sing.

‘Which clearly (saith Mr. Wells) progno­sticates this. Musical Ordinance in Gospel-Times. Musculus says These Watchers shall jubilee when they shall consider the great Joy approaching for the Redemption obtained by Christ. There are two things, which not only establish but sweeten and honor an Ordinance. 1. Promises. 2. Pro­phecies. Christ himself was the Fruit and Issue of both.’

These things clearly inform us:

1. That Singing of Psalms, &c. is not a legal part of Worship, but suitable to Gospel-Times.’
2. That there is a clear and manifest Institution of it; Manuscript Psalmody. nay, and that these prophetical Go­spel-Psalms and Prophecies are part of the Gospel, (being Prophecies of it, as the first Chapter of John is).’ What do think you of those places of the Prophets and Psalms, that speak of Christ as they are mentioned and recited in the New Testament? are they, not Gospel as well as anything ye find therein taught or laid down a­new? Doth not the Apostle tell us, That unto them (that is, to Israel) the Gospel was preached, as well as unto us? And that in Promises and Pro­phecies it was preached to Abraham?
3. Consider that there is no attainment un­der the Gospel, of special spiritual Privi­ledges, that can exalt Christians beyond the practice of this Duty; the more our Mer­cies are, the greater are our Obligations to praise God by Psalms, Hymns, and Spiritual Songs; and so express the Joy of our Hearts, by Singing forth the Praises of God: they that attain to the greatest purity of Gospel-Worship and Institutions, are to do as Moses and Israel did at the Red Sea. Rev. 13. 3.’
4. And they sang the Song of Moses the Ser­vant of God, and the Song of the Lamb, say­ing, Great and marvelous are thy Works, God Almighty; just and true are thy Way, thou King of Saints. Who shall not fear that, and glorify thy Name, O Lord? for thou art Holy; for all nations shall come to worship thee, for thy Judgments are manifest. Manuscript. Psalmody.’

These were such that have attained to the Purity of Gospel-Institutions, being purged by Fire from Antichristian Pollution, being be­come as pure and transparent Glass, having a perfect Conquest and Victory over Antichrist, who are said thus melodiously to sing forth the Praises of God; and to close this, we sing in Heaven in the highest Glory: and there­fore it follows, the highest state of Grace upon us; be sure to be found in this so holy sublime Duty, which as we have shown, in the Work of Angels.

Obj. But by the same argument you bring to prove we ought to sing Psalms, &c. in Gospel-times, from the Precepts given by David; Why may we not, as David did, use an Instrument of ten Strings?

Answ. 1. Singing with Instruments, we say with Reverend Mr. Cotton, ‘was typical, and so a Ceremonial Point of Worship, and there­fore ceased; but Singing, saith he, with Heart and Voice, is a Moral Worship, such as is written in the Hearts of all Men by Nature.’ As to pray in distress, pag. 6. let it be observed, that I am not alone in my Apprehensions, as touching Singing is a Moral Duty. Here you see that this worthy Man positively affirms the same: And again, he saith, ‘That singing of Psalms, &c. is not a Ceremony, but a Moral Duty, and so continueth in the New Testament, [Cotton's singing of Psalms, pag. 23, 24.] But, faith he, suppose singing with Instruments were not typical, but only an external Solemnity of Worship fitted to the Solace of the outward Senses of Chil­dren under Age, (such as the Israelites were under the Old Testament, Gal. 4. 1, 2, 3.) yet now in the grown Age of the Heirs of the New Testament, such external pompous Solemnities are ceased, and no external Wor­ship reserved, but such as holdeth forth Sim­plicity and Gravity, &c.’ I might add, and by the same argument, we may not sing, be­cause they used Instruments, &c. We must not pray, or their praying is no Rule to us, be­cause they offered them up to God with Incense, and divers such like Absurdities in other re­spects would follow; therefore there is now no other Instrument to be used in singing but that of the Tongue, well tuned with Grace, from a holy and spiritual Heart. But more of this hereafter. 'Tis enough to remove this Objection, Singing is given forth a-fresh in the New Testa­ment, and no Instrument of Musick mentioned. This brings me to the sixth and main Argu­ment, to prove, Singing of Psalms, Hymns and Spiritual Songs, a Gospel-Ordinance.

CHAP. VI.
Wherein it is proved, that singing of Psalms and Hymns, &c. is a Gospel-Ordinance, because instituted and requi­red of the Churches by the Holy Ghost.

We shall now shew you it is one of Christ's Institutions or that which the Holy Ghost doth positively require, or in­joyn the Churches of God in the New Testa­ment to be found in the Practice of. To make this fully appear, I shall direct you to Ephes. 5.19;  Psalmis & Hymnis, in Psalms and Hymns, and & Canticis spiritalibus, and in spiritual Songs, cantantes & psal­lentes, singing and psalming in your Hearts to the Lord. Col. 3.16. Let the Word of Christ dwell in you richly in all Wisdom; teaching and admonishing one another in Psalms, Hymns, and Spiritual Songs, singing with Grace in your Hearts. The holy Apostle in this Epistle to the Colossians answer strenuously labored to take off this Church from all Jewish Rites, Shadowy-Ordinances, and Ceremonies, and yet enjoined the Duty of singing of Psalms and Hymns and Spiritual Songs upon them by the Authority of the Holy Ghost, as that which is the absolute Duty of the Saints and Churches of Jesus Christ in Gospel-days. What a foolish thing is it for any to object against this Ordinance, be­cause in the performance of it under the Law it was with Musical Instruments since 'tis to these Churches so plainly given forth as a Gospel-Duty, and in them to all the Churches of the Saints to the end of the World? For by the same Argument, one may deny singing of Psalms, &c. to be a Duty, notwithstanding so fully commanded or enjoined by the holy Spirit, another may object against any other Precept, and so till they leave us not one Gospel-Ordinance. I must confess, whatsoever was given forth under the Law, or enjoined as an Ordinance (unless a Moral Precept) that is not given forth anew under the New Testament (there being neither Precept nor Precedent for it) I never believed it doth in the least concern us. Hence we object against the Jewish Sabbath (for tho a time of Worship is Moral) yet the Seventh Day, which was com­manded to the People of the Jews, and proselytes Stranger that was within their Gates, yet it is not given forth in the Gospel by nor his Apostles, nor ever observed (as we find) by any Gospel-Church, it concerns us in the least, especially considering that the Gospel Churches observed another Day in of Worship, and not that, viz. the first Day of the Week.

But as touching this of Singing, there remain certainly no doubt about its being Duty, since, as I have already proved, it observed before the Law, and under the law and in the Gospel, and given forth here these Churches as an absolute Institution: if these words don't contain a Precept, we be at a great loss to find a Precept for other Duties in the New Testament, which are no otherwise expressed.

For Example, Only let your Conversation be as it becomes the Gospel, Phil. 1.27.
Is any afflicted? let him pray, James 5.1.
Let no corrupt communication proceed out of your Mouth, &c. Ephes. 4.29.
Let every one of you so love his Wife, Ephes. 5.33.

All these Precepts are enjoined in the very same form of Speech, Let the Word of richly dwell in you richly in all Wisdom; teaching another in Psalms, and Hymns, and Spirit Songs, singing with Grace in your Hearts to Lord.

Is any merry? let him sing Psalms, James 5.13. 'Tis not left to our liberty, whether we will sing or not, or that we may, or may not do it; 'tis as absolutely enjoined as Prayer, or any Gospel-Duty, and that not only on single Persons at special occasions, but on the Churches also; they are here required to sing Psalms and Hymns, and Spirituals Songs likewise.

A Man may as well say, any one of them who were Members of the Churches, was not concerned in other Precepts, as to say, this does not concern them all generally as well as some in particular. May not you as well say, and stand by it too, All are not to be filled with the Spirit, or to desire the further influence and assi­stance of it; or, all are not required to pray, nor to put on the whole Armour of God; or, all are not to let their Conversation be as be­comes the Gospel? nay, what not?

Now since one Command or two at most, for breaking of Bread is judged a sufficient ground for all Christians Obedience, and we find no mention made of the practice of it in di­vers Gospel-Churches; Why is not this Com­mand, thrice repeated in the New Testament, as binding on our Consciences as the other? especially considering how it corresponds with the Practice of Christ and his Apostles, as shall, God willing, be further evinced. For we have, in a word, both Precepts for it, and Examples too. Tho if we had no Precedents for Singing in the New Testament, yet these Precepts are sufficient; and where we have the one, we need not the other.

Besides, where there is the like Ground or Reason of a Law, one would think that might tend somewhat to satisfaction: Have not we like to cause to praise God, and to sing forth his Praise, as they had? And doth not God deserve the like Glory and Honour from us, as from them? And do not our Souls need those sweet Soul­refreshing Comforts and Consolations which ma­ny▪ meet within that Ordinance, as much as they did? And is not every Word of God a­like pure and righteous, and equally to be esteemed?

Nor will that Objection some raise against it, signify anything, viz. Why, we cannot come at it; we do not know how we should sing.

Ans. How! Has Christ not been faithful then (who is the Son over his own House) in decla­ring the manner in which we should sing? hath he not 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 practiced 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 practiced in Go­spel-Worship, and his Holy Apostles by the Au­thority of the Holy Ghost did enjoin 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 practice the Singing of a Hymn with his Disciples in Gospel-Worship, and his Apostles did enjoin, or require the Gospel-Chur­ches to sing Psalms and Hymns, and Spiritual Songs as their Duty, by the authority of the Holy Ghost. Ergo, 'Tis the undoubted Duty of the Saints and Churches of Christ, to practice 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 a Hymn, they went out into the Mount of Olives. The same is recorded by St. Mark, Chap. 14. 26. And his Apostles did enjoin it on the Churches, Ephs. 5. 19. Col. 3. 16.

As touching the Major, if that be not grant­ed, farewell 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 practiced 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 of them who 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 Dove and lighted on him.

4. Laying on of Hands was after the like manner owned and confirmed: And when Paul had laid his hands on them, the Holy Ghost came on them, and they spake with Tongues, and mag­nified God, Act. 19. 6.

5. Also when the Apostles had prayed, 'tis 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 of God; and the Prisoners heard them. And suddenly there was a great Earth-quake, so that the Foundations of the Prison were shaken, and immediately all the Doors were opened, and eve­ry Man's Bands were loosed Act. 16. 25, 26. Mr. Wells taking notice of this place, saith, God honored the Ordinance of Singing, &c. with Miracles: Behold here, faith he, an emi­nent Miracle, Prisons saluting their Prisoners Liberty. Paul and Slas 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 miracles. 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 condemn it. As these Miracles confirmed the Gospel in gene­ral, so all must need to confess each Ordinance thus owned and born witness to, was miracu­lously confirmed, and as others, so this.

Jointly with this Argument, it is necessary also in the next place to consider, how the 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 a 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 to 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 can, or ought to Preach, Pray, Interpret, &c. or dispense any one Ordinance of the Gospel, &c. Nay, and 'tis not unknown to many, there are some who have lately made use of this Argument against all Ordinances: And this I will say, and by the help of God stand by it too, That if Singing must be rejected or thrown away, by virtue of this Argument, viz. Because none have an ex­traordinary Gift to bring forth, all Ordinan­ces are gone or must be cast off. God delivers poor Christians from the pernicious Arguings of such weak Opposers of Singing of Psalms, Hymns, and Spiritual Songs. Besides, 'tis evi­dent, none of those Duties and Gospel-Admi­nistrations, were tied up to such who do those extraordinary Gifts, but that others who had but the ordinary Gifts, might and ought to at­tend upon the Administration of the same Du­ties and Ordinances, as well as those so miracu­lously endowed: for the main Business the A­postle strives to do there, was not to order the Matter of the Worship of the Gospel, but to regulate the Manner how those extraordinary Gifts in the Church should be used to prevent Confusion; and that all might be done to edi­fication of the People, whilst God saw good to continue them in his Church. Doubtless, there cannot be a stronger Argument brought to prove and confirm this Ordinance. The Holy Ghost inspired the Saints with Miracles, Gifts of the Spirit, to bring forth a Psalm, as well as to bring forth a Doctrine; and so witnessed to it, and established it as a standing Ordinance in the Church, as being of the same Nature and Au­thority with Prayer and Preaching, or any other Gospel-Institution. I will close this with one Argument.

Arg. That Duty or Ordinance which was owned and witnessed to by the Lord in the New Testament, with Miracles, and the extraordi­nary Gifts of the Spirit, is to abide in the Church as a standing Ordinance. But Singing of Psalms, &c. was thus confirmed, owned, and witnessed unto. Ergo, Singing of Psalms, &c. remains in the Church as a standing Ordinance.

CHAP. VIII.
Proving Singing of Psalms, Hymns, and Spiritual Songs, a Gospel-Ordinance, to continue in the Church, from the practice of the Churches in the suc­ceeding Ages next the Apostles Times, particularly in the second and third Centuries; with the practice of all the Godly generally in all Ages, nay, the most strict in Grace and Godliness till this present Age.

As Singing of Psalms, Hymns, and Spiritual Songs, was instituted and given forth by the Holy Ghost in the Gospel, and practiced by Christ and his Saints in the Primitive Times: so we shall shew you, from the best and most approved Ecclesiastical Histories, it was practiced in the Ages next unto the Apostles Days.

Here I shall give you what Mr. Roberts in his Key to the Holy Bible, hath said upon this account, pag. 173.

‘And as Singing of Psalms, &c. (saith he) was used in the purest Primitive Apo­stolical Times in the Church-Assemblies: so it was continued all along in the successive Churches hitherto, though it is too evident that some Corruptions and Vanities, by lit­tle and little, crept into this, as into other parts of God's Worship.’

‘Singing of Psalms, &c. was used in the second Century, to celebrate Christ and his Deity,’ against the Calumny of Theodosius Euseb. Eccl. Hist. Lib. 5. cap. 28.

Eusebius tells us, that Pliny the Second, about Anno 98, wrote an Epistle to Trajan the Em­peror, that the Christians being gathered toge­ther before the day, were wont to sing Hymns to­gether and praise Christ as God. And the same Eusebius affirmeth, that Philo-Judaeus did testify the same of this Christian Practice; and also assures us, that the said Pliny and Traja lived in the Time of the Apostle John, who did not die till about 100 years after Christ.

This very Passage out of Eu­sebius, This Epistle of Pliny is extant in Euseb. Hist. Eccles. lib. 2. c. 17. I find cited by Mr. Roberts, Mr. Wells, Mr. Cotton, and also by Mr. Sidenham and others. But having the History. I need not mention them; yet for one Reason, I shall add the same over again out of Mr. Sydenham's Treat. of Singing, p. 209.

‘Eusebius (saith he) in his Eccles. Hist. lib. 3. cap. 35. quotes two Epistles of Pli­nius Secundus to Trajan the Emperor, testi­fying that the Christians were wont to as­semble themselves, before the day, to sing Psalms and Hymns together. The same doth Philo-Judaeus testify, who lived in the Apostles Time, as the same Eusebius saith, Lib. 2. cap. 22. Now in the Time of Plinius and Trajan did the beloved Disciple live, saith Zanch on Ephes. 5. 18, 19.’

Tertullian, who flourished near the Apostles Time, about 194, saith, the Christians were wont to sing out of the Holy Scripture, Apol. cap. 1. 9. as their usual custom.

Athanasius maintains it was practiced in his Days, Episcop. eo locis.

Cyprian pressed this Duty in his Epistle to Donatus.

Chrysostom in his Commentary on Psal. 41. admonishes all Persons, Countrymen, Mariners, Weavers, &c. to sing Psalms and Spiritual Songs.

Estius cries out, saith Mr. Wells, to take no­tice of the Custom of the Primitive Christians, who did not only sing Psalms and Hymns in their publick Assemblies but in their private Families.

I might quote Ambrose, who zealously pres­sed this Duty on the Western Churches, of sing­ing Psalms and Hymns, Lib. 9. Confessionum.

Mr. Cotton saith, that one Samosaten the Heretick, who denied the Deity of the Lord Jesus, was one of the first that within these first 300 Years, opposed the Singing he speaks of.

No marvel if the Saints sang to Christ, as unto God, that such a Man opposed the practice of Singing such Hymns.

Basil the Great, a most Famous, Pious, and Learned Man, mightily commends the Singing of Psalms, as I find him quoted by several wor­thy Writers, I need not go lower.

Obj. But they Sung with Organs, or mu­sical Instruments; the Ordinance was corrupted, and we cannot come at it now, &c.

Answ. 1. We find no mention in the least of any other Singing, but that of united Voices, in Eusebius, nor Tertullian, &c.

2. But, pray, what Ordinance hath not been corrupted and the purity of it (as pra­ctised in the Primitive Time) lost? Now by the same Argument, viz. because adulterated and intermixt with foolish Ceremonies, we must not Sing: So we must not practice Bap­tism, nor the Lord's Supper, nor any other institution of the Gospel, for none have been more abused and corrupted than they have; and indeed it is rather an Argument for Sing­ing, than against it; for here in Satan showed his Malice and Hatred of it, by seeking thus add Poison to it.

But ought not we to labor to restore it its primitive Practice (as in other Ordinances through Grace, we have been helped to do?) Shall we not have the pure Food of God's Word, because Antichrist hath put Poison to theirs?

There is one thing I omitted which is wor­thy to be noted in Eusebius; It seems the Chri­stians would not part with this sweet Ordinance of the Gospel, though it cost them the loss of their lives, for though they were discovered by their Singing in their Assemblies, yet they would not leave it off.

To pass by the Waldenses practice in Singing, &c. and all other Godly Christians since the beginning of the Reformation; How zealous were the Godly Puritans (as they were cal­led) for this blessed Ordinance, in whom God­liness shone so gloriously, that few since may compare with them?

Also, our Brethren of the Independent and Presbyterian Persuasion are as well established in this sweet Ordinance, as in Prayer and Preaching. What though they mistake in Bap­tism, doth it, therefore, follow they must need mistake here too? Why may they not be wrong, and of the Rule in their Preaching and Praying and all else they do?

I must confess, I value not the Practice of all Mankind in anything in God's Worship if the Word of God doth not bear witness to it, but since 'tis positively enjoined in the New-Testament, and also an Example left of our Sa­viour, and his Disciples practice, I thought it could not be amiss to take notice of the unani­mous Agreement, and enjoined Consent and Pra­ctice of the Churches and Godly Christians in the succeding Ages next after the Apostles, and to this very day; but all this is needless since 'tis to me all one as to go about to prove the Saints in every Age of the World did pray and praise God, this of Singing being an Ordinance of the same nature.