A SOBER REPLY TO MR. STEED...CONCERNING SINGING

Again as far as know, this is the first time this treatise has been published in more modern English, with corrections, and posted on the internet - ed.

A SOBER REPLY TO Mr. Robert Steed's EPISTLE Concerning SINGING.

WHEREIN All his Objections against that Way he calls the Common and Popular Way of Singing Psalms, &c. are Imparti­ally Examined, and in the Spirit of Meekness, fully Answered.

Recommended to the consideration of all the Saints and Churches of Christ, by diverse Elders and Ministers of Baptized Congregations.

Who desire their Brethren who are against such Sing­ing, without prejudice to read these Lines, and con­sider them.

LONDON, Printed in the Year, 1691.

To all the Saints and Churches of Christ, who are not convinced that 'tis their Duty to Sing the Praises of God.
Beloved Brethren,

It is a matter of great Grief and Trou­ble to us, to see any of our People, much more so many, lying short (for want of Light) of this great Christian Duty of Singing Psalms, Hymns, and Spiritual Songs; which, as the Church­es are enjoined in the New Testament to do, so we find it was always practiced by the Lord's People generally in their pub­lick Assemblies, in Gods Worship, both in Time of the Law and Gospel: But more especially to find some amongst us so re­solute in Opposing of it, and others to make Divisions upon the Practice there­of, and yet find so little Argument against it. Mr. Steed (as it seems to us) hath not so fairly stated the Question as he should, which ought to have been this: Viz. Whether Singing the Praises of God by the whole Church in their public Assemblies, be a Gospel Du­ty, or not? However, we have read and considered this ensuing Answer to his Epistle, and finding it so fully and soberly done, think it necessary to recommend it to all your Considerations, hoping it may tend to enlighten many of your Souls who as yet have doubts about it, which that it may, we shall commit it to the Blessing of the great God, and remain

Yours in the Work of the Gospel, 

Joseph Masters,
William Collins,

Richard Adams,
James Jones,
Hercules Collins,
J. Warner,
Richard Mariot,
Abednego Smith,
Leonard Harrison,
Benjamin Dennis,
Joseph Wright,
Benjamin Keach,
John Hammond,
William Groome,
Richard Allen,
Samuel Bagwell,
John Christopher.

To the Elders, Ministers, and Members of the Baptized Churches, through­out England and Wales.

Beloved in our Lord,

That common Proverb used amongst us, viz. That Custom is a second Nature, we find truth in things Natural and Religious: Old Customs, tho never so bad, are hardly left, Jer. 13.23. and long-neglected Duties we come up slowly to. And that which makes Reformation in anything the more difficult is that Opposition it usually meets with, many times, from those, whose Duty and Office doth in a special manner Oblige them to restore every Truth of God that's fallen in our Streets. And such hath been our case, (tho much to be lamented) that when it pleased God to open the Eyes of many amongst us into that holy Ordinance of Singing his Praise both in Private and Publick, and from the clear Evidence of his Word, made us sensible that this part of Divine Worship, so frequently commanded and com­mended in Holy Writ, both to Jews and Gentiles, is as Ancient as the World, and will continue when Time shall be swallowed up in Eternity. We had then no Mind to have published our thoughts to the World, nor to have troubled the Churches with any Dissertations about it. But endeavored to have a Friendly Debate with our Brethren, who were convened to consult the Churches Welfare: But our Endeavours therein being ob­structed by the Opposers of this Truth; Soon after some of them, from an imprudent Zeal to maintain their own mistaken Sentiments, openly opposed this holy Truth of God, and took unto themselves a kind of lawless Liber­ty, not only to calumniate those who endeavored the restoration of this Ordinance, but also to Reproach the Truth of God in this particular, by calling it Will-Worship, Formal, Carnal, Invented, &c. which put us upon a necessity (unless we would betray the Truth of Christ by a sinful silence) to discover their great Mistakes and unaccountable Absurdities and Prevarications herein, to all that desire to wait upon God in the way of Holi­ness, and to remove the Stumbling-blocks that busie men have endeavored to trouble those Churches with, who desire to live in peace. This hath occasioned the publish­ing of this little Treatise now in thine hand, which is hereby recommended to thy diligent and candid perusal; and whoever thou mayest be that readest, I have only these few things to desire of thee: Make the Word of GOD thy Rule in Judging, lay by all Prejudice, weigh what thou findest in the Ballance of the Sanctu­ary, and do not judge before thou hast read what is said for this holy Ordinance. And remember, that every Truth of God, hath some Adversaries, and if thou wilt not receive Truth until its Adversaries have nothing to say, thou must receive no Truth at all, until the De­vil is bound, and all the Nations of the World unde­ceived. Wait at the Throne of Grace, in a humble Spi­rit, for Light in this particular; if thou art yet in the Dark concerning this holy Institution. And whether thou dost own and practice this Ordinance or not, see that thou put on Charity towards those that are otherwise minded; and if you cannot all agree, to sing the Praises of God together here on Earth, I am sure all the Children of God will harmonize in this Work in Heaven. Now that the Lord might bless this little Treatise to thy Establish­ment in the Truth of Singing Psalms, Hymns and Spiritual Songs, to his own Glory, and thy Souls and others Comfort and Edification, is the Desire, and shall be the Prayer of thine in the Lord,

Thomas Whinnel.

A Sober Reply to Mr. Robert Steed's Epistle.

SIR,

Had you written private Letters to your own people about your sentiments concerning singing the praises of God, to obstruct the restoration of that blessed Gospel Ordinance, and not published it to the World, we might have seen no such Cause (as now we do) to answer your Epi­stle.

When we heard you were a writer, we expected it would have contained an answer to what hath lately been published in vindication thereof by Reverend Mr. Knowles, Mr. Keach, Dr. Wright, Mr. Whinnel, &c. but we now see no such thing attempted, but contrarywise only a heap of words, being little else than the sub­stance of what Mr. Marlow hath troubled the World and Churches with. And it seems as if the Sermon you formerly preached against this Holy Truth of Christ, was the muddy Fountain from whence his lines proceeded; and that it was you those worthy Persons in the dark contended with, which was hint­ed to some of us some time since.

But truly Sir, this way of yours seems new as well as strange: Hath any controvertible Truth met with such usage? you at once give up the cause provided those weighty Treatises, so full of Scripture Arguments are not answered; for all men may see all that you have said, fully answered before your Epistle was printed: But you, 'tis like, foresaw some great Advantage by your Essay, in that you find some of your People so hardened, and prejudiced a­gainst Singing the Praises of God, that they will not be at the charge to buy those Books, nor trouble them­selves to read them, and you give yours away, we see we must do the like if we would leave them without excuse here, and in the great Day.

There is one thing that we cannot pass by without Lamentation, viz. in that you were not satisfied to preach down in your Congregation what your Re­verend Brother Mr. Knollys, your Fellow Elder, who is (as we may say) the Father of the Church, had preached up, but now writ-against him also; One would have thought Modesty, and Respect to his great Age, Learning, and Sincerity, and to prevent reproach, might have stopped your Pen, and unadvi­sed attempt: Is it not sad to see that one Elder in such a Cause and Spirit, should appear in print against another? Are these things lovely, or of good re­port? could you have found no other way to put an end to the controversy amongst your own People, since you pretend only to be concerned for the Mem­bers of your own Congregation? There are some who also have too much-countenanced Divisions in Churches upon the account of Singing the praises of God, we shall be glad if you can clear yourself in that matter: And the more inexcusable they seem to be, since to their Knowledge the Assembly of the Elders, Ministers and Messengers of our Churches declared their utter dislike of any Breach or Divi­sion in the Churches upon the account of the practice or non-practice of Singing of Psalms, as 'tis now, and hath in every Age been performed; and also gave Advice to the contrary: Moreover, your Epistle has dispersed abroad, and many of them given away in divers Churches in the City, and amongst others in the Country.

But to proceed, though your Epistle hath nothing con­tained in it but what hath been effectually answered, yet we think it not convenient to let anything come out, designed to obstruct or hinder the practice of this great and Sacred Duty without an Answer; we shall therefore examine each part and paragraph thereof, and give you a Sober Reply, that so all stumbling-blocks may be removed out of the way of Gods People, and those Churches cleared from the charge of humane Innova­tions, &c. who are in the practice of it.

First of all, For your great care for the Souls of your People the Body can blame you: But on Page 1. to suggest that Satan may beguile them by their ad­hering to this Ordinance of Singing Psalms in God's public Worship, shows you are of a bitter Spirit, and very censorious. It was not Satan but Jesus Christ, in your Reverend Brother, who strove to promote that Truth of his in his own, and other Churches of the Saints; had you mentioned any o­ther thing you call an Error, which your Members, &c. were in danger to be beguiled with: This should have been passed by. But to put us out of doubt what your meaning is, you on page 3. seem to bewail those dear Churches Satan hath hereby beguiled already.

2. In the second place we will come to consider the great Question which you say is raised among the Baptized Churches, &c. ‘Which is (say you) whe­ther the common way of Singing by a set and stint­ed Form, with a whole Congregation every one to­gether, without exception, lifting up their Voices, be an Ordinance of our Lord Jesus, or whether it ought not to be exploded as an invention of Men; being of the same quality, if not worse than com­mon stinted set Forms of Prayer.’ Though you state not the question fairly, we:

Reply. We are glad the proper question is raised among the Baptized Churches, and the practice of it too in near thirty of them, divers others also having to the praise of God, and Joy of our Souls, lately receiv'd it, and have got, and are endeavoring to get into the pra­ctice thereof. Nor will the hard Names you give it hinder the general reception of it, unless you had any hard Arguments to bring against it, which we see you have not found as yet, and we are sure never will, for 'tis in vain to strive against the stream of Sa­cred Truth of singing the praises of God too.

The common way of Singing, &c. 'Tis a good word if well intended: We read of common Salvation, common Faith, &c. Our way of Preaching is never the worse because 'tis the common way that other Churches have a­mong them and is used by other Ministers, nor no more is our way of Singing. 2. It may be called common because used before the Law, under the Law, and under the Gospel Dispensation, in the Churches of Christ in the purest Times. 3. Let it also go for the common way of Singing, as that which is owned and witnessed to by Gods Word, and his faithful People in opposition to some unknown, unheard of, and se­cret way which you suggest, which nobody under­stands: for the singing of Psalms, ‘You say, is an Ordi­nance, it may be, nay, should be practiced in a Go­spel Church, page 4.’ But how it ought to be done, no Body can understand by your Epistle, the way you hint at is hidden; some mode or manner it is you would have, but 'tis a secret not yet revealed; 'tis a hard case you should suggest, that a Gospel Ordi­nance, enjoined on the Churches, should lie so dark and obscure in Christs New Testament, that no Bo­dy should be able to understand what the matter is which should be sung, nor who the Persons are that should sing, and yet the Holy Ghost calls them Psalms, Hymns and Spiritual Songs, [a set stinted Form.]

Reply. A set stinted Form, which we affirm positively in the fear of God, is laid down both in Col. 3.16. and Eph. 5.19. A Psalm cannot be a Psalm, nor a Hymn a Hymn, nor a Spiritual Song a Song, without a set stinted Form, it can't be without so many distinct set or stinted words, Syllables and Lines.

You may as well say a Chapter is not a set stinted Form, as once to suggest the Scripture-Psalms, Hymns and Spiritual Songs, which the Holy Ghost enjoins the Churches to sing, are not set and stinted Forms; or to suppose because set and stinted Forms, they are to be explored as an invention of men: Pray for Brother how came Scripture, Psalms, Hymns and Spiritual Songs, which in the Original are in Metre, to be the Inventions of carnal men? Had car­nal men a hand in compiling the Sacred Bible, and enjoining Gospel Precepts? And how came a set stin­ted Form of Psalms, Hymns, &c. contained, and plainly laid down in Gods Word, to be as bad or worse than a set and stinted Form of humane composed and imposed Prayers; when humane inventions are as good as Divine and Sacred Institutions, we will be of your mind, and then we will say you spoke Truth, but not till then can we believe you, nor regard what you say on this account. If there had been no Scripture, Psalms, &c. in being, nor known to the Churches when the Holy Ghost enjoined them to sing Psalms: Or if the ordinary Gifts of the Spirit might not serve and enable us as well to put a Psalm or Hymn in order to be sung, as a Doctrine in order to be preached: Then you might say the Church was to wait for some extraordinary effusion of the Spirit, or some miraculous Psalms, Hymns and Spiritual Songs, before they could perform that Duty; nor could that Duty be performed longer than such gifts abode in the Church: And if so, you had said something, but now we see you have said nothing that has weight in it: but more of this anon. You say, With a whole Congregation, everyone together without exception, lifting up their Voices together, [that is in singing.]

Reply. Must this way of Singing be exploded as an invention of men, God forbid, for then Moses and the whole Congregation were guilty of an invention of men, and Deborah, and Barak, David, and all Israel, and which is worse, Christ and his Apostles, Paul and Silas; nay, and an invention of men are enjoined on the Church; for they all are enjoined thus to be Sung together, every one of them, not one excepted, take two or three Arguments further to make it appear, the Churches were thus required to sing.

1. That way Christ and his Disciples sang, the Churches were to sing, because Christ and his Disciples set the di­rect Pattern: But Christ and his Disciples sang all toge­ther, as is fully proved in the late Treatises. Ergo.

2. If the Churches are enjoined to sing, and not one Member is exempted or excepted, then they are all to sing, and to sing together according to the Pattern given by Christ and his Disciples; but the Churches are enjoined to sing, and not one Member exempted or excepted: Ergo, They all are to sing, and to sing together according to the Pattern given by Christ and his Disciples, Mat. 26:30 Mark 14.26.

3. If singing God's Praises were under the Law with Voices lift up together, and the Saints are in the New Te­stament required to sing, and no other way is prescribed or laid down how they should sing.

Then the Saints in the New Testament ought to sing as they sang under the Old.

But such was the Singing of God's People under the Law, and the Churches are enjoined to sing Psalms in the New Testament, and no other way prescribed or laid down how they should sing, Ergo.

The Churches are now to sing in the times of the Go­spel, as God's People under the Law.

But you say the former, that is, Singing with Voi­ces together, was unanimously concluded by the most part, if not all the Baptized Churches, to be Will-worship.

1. Reply. Suppose it was so concluded to be by them then, might they not be mistaken? Had they attain­ed to the perfection of Knowledge in the whole Will of God? or were those Churches appointed by the Lord to be our Pattern further than they followed Christ and the Primitive Church?

2. We ask you whether or not generally the same Bap­tized Churches in those times did not as unanimously conclude and declare it too, that for a Gospel Mini­ster to have a Yearly Allowance or a competent Maintenance, was a humane Invention and Antichri­stian? We speak in part upon our own Knowledge, and by good Information we have had from others, that both those Gospel Duties and Ordinances were equally decried, and we suppose you are not Ignorant of it; nay, and we hear some Churches or members of those Churches are of the same opinion still. How now Dear Brother, are you for building what was de­stroyed; if not, we are no more guilty in the one than you are in the other, and to our grief since it was so concluded then, we find it comes to be so hard a thing to bring our Churches to embrace the one or the other as they ought.

3. What if through a hot, and an unaccountable Zeal, our Churches at the beginning of the last Re­formation did throw away some pure Gold with much Antichristian dross, ought they not, now God hath graciously been pleased to open their eyes, to labor to recover the Gold again, we mean both those great Gospel Duties, viz. Singing of Scripture Psalms, and the Minister's maintenance. Honored Brother, The path of the Just is as a shining light, that shines more and more to the perfect day, Prov. 4.18. God doth not discover all his whole Mind and Will to his people at once, but some at one time, and some at another.

And blessed be God, there are some rise up, of whom Mr. Steed is one, who affirms, That the Mi­nisters of the Gospel ought to have a competent main­tenance, so that they may comfortably live of it, and some others are risen up, who do not only affirm that, but also that the Churches ought to sing the praises of God, and prove it too by undeniable Arguments, and in that common way that was used by the Church of Israel under the Law, and by the Lord Jesus, and his Church and Churches under the Times of the Go­spel.

And as it is now commonly used in most Churches of Christ in our days, viz. with Voices lifted up to­gether, and hereby we do build what was wanting, and restore an Ordinance too long neglected by some of the Churches of Christ.

Others contemn our way of preaching, and call it a common Artificial acquired attainment, as you con­temn and call our Singing: But how dare you so rash­ly affirm, or intimate, That this way of Singing is brought into some Churches by the guile and policy of Satan, and compare it with Common Prayer? have you an infallible Spirit? Men may in some cases be bold in their assertions when they speak of some Truths that the whole Body of the Godly are esta­blished in: But thus to speak against an Ordinance, which almost all the Faithful people of God, and Churches now and in every Age, have received as an undoubted Truth of Christ, is hard.

Especially considering how weak your Arguments seem to be, or how little you have to say against it Sir, this way of singing of Scripture Psalms, is as cer­tainly an Ordinance of Christ, as Preaching, Prayer &c. are such, and so it will appear one day, say you what you please, who affirm singing to be an Ordi­nance in the Church, and yet sing not properly at all in any manner of way, but wholly live in the neg­lect of this great Duty.

But you on Page 2. affirm, you are for singing: These are your words, viz. The outcry is, you are against singing in the Church, if Persons in Judgment and Con­science testified against common singing, as that which ought not to be used in a Church of Christ, which, say you, is false, and as vile a Slander as the former, for they are for singing, that is, for praising of God or teaching one ano­ther, or themselves in Psalms and Hymns, &c.

Reply. Brother, 'tis a hard case prejudice against an Ordinance should so blind your Eyes, that with all your Learning, you should not know what singing is, but conclude simple praising of God in Prayer, is singing: hath not Mr. Keach in the first Chapter of his Treatise clearly confuted this Conceit, to which you make no reply: Singing is a distinct act of the Voice, and 'tis known to all mankind how it differs from any other acts of the bodily Organs, as Mr. Gosnal once told Mr. Kiffin in a discourse they had about it.

We say and testified you sing not and do appeal to all men in the World, whether praising God in Pray­er is singing; thô you do praise God, yet we say you do not sing his Praise, which the Churches are en­joyned to do. Are you willing to join issue in this one single point in a sober Dispute? If you can prove you sing in any proper sense, (for 'tis not an impro­per or metaphorical singing which the Holy Ghost en­joyns on the Churches) we will give up the Cause to you. But if that be not singing you speak of, you must acknowledge 'tis true, what you are charged with, viz. That you are against singing in the Church, and so wholly neglect it, through ignorance of what it is: And it cannot be a false Calumny or Accusati­on that you are charged with, which you intimate Page. 2. whilst you decry that way of singing which you call common, sith you are in the practice of no singing at all, neither of the whole Church nor of one single person.

2. Can any wise man be so ignorant as to conclude those Precepts, Eph. 5.19. Col. 3.16. do mean a bare exhorting one another out of the Book of Psalms, and not such an admonishing one another in Psalms, Hymns and Spiritual Songs, that is in singing of them? That we are exhorted to sing Psalms, &c. no man who has not lost his senses can deny; and if that sing­ing was no more than praising God in Prayer, then it would follow, in Prayer we exhort one another, and speak one to another; and how absurd it is to affirm, that, we will leave to all men's consideration.

Dear Brother, we have great respect for you and doubt not but God hath endowed you with good abilities to preach his Word; but this Exposition of yours, of admonishing one another in Psalms, &c. singing and making melody in our hearts to the Lord, must be wholly exploded as a great Error.

2. To proceed, if Gospel singing were nothing else than praising God in Prayer, &c. why do you speak of waiting for such Gifts from the Holy Spirit, as may put you into a Capacity to perform it fully according to the primitive Platform and Pattern? These words betray you, and may sufficiently inform every man's judgment who shall read your Epistle, that you are conscious to yourself of the present want of the practice of this great Gospel Duty which you say may, nay should be in a Church of Christ.

For if you sing when you praise God, and that an­swers the Mind of God in those Gospel Precepts, Eph. 5.19. Col. 3.16. What need you to wait for such gifts to put you into a capacity to perform it fully, according to the Primitive Platform and Pattern? it appears that solemn giving of thanks or praising of God in Prayer, is not singing according to the primi­tive Platform in your Conscience and Confession: (certainly, to do duty, and not according to the Go­spel Pattern, is sinful ;) but that the primitive way or manner of singing you are waiting for; in which it seems you are turned Seeker: we dread the Ef­fects of your Notion, and that it may insnare many gracious and well-meaning Christians. May not they will say, Since we have not those special Gifts to per­form one Ordinance, and that we ought not to pra­ctise it until we have such Gifts which were in the Primitive Church, we must perform or practice none until those extraordinary Gifts do return, (which there is no ground to believe ever will:) This is what the Seekers assert, and was we of your mind in the case of Singing, we know we could not withstand the casting off all Ordinances, from such a Supposition you sug­gest.

How inconsistent to Gospel simplicity doth what you affirm seem to be, let all men judge: One while you are for Singing, and intimate you are in the pra­ctice of it too; and what singing is that? Why, you tell us, viz. 'Tis praising of God, and if that be not Sing­ing, then you are whole without it.

But notwithstanding this Singing, you intimate you are waiting for such Gifts as may put you into a Ca­pacity to perform it fully according to the primitive Platform and Pattern: So that it seems you do not sing as yet according to the primitive Platform and Pattern, and if so, your singing cannot be allowed, nor will it serve to discharge that Gospel Duty; because everything in Gods Worship that is accepted, ought to be done according to the primitive Pattern; but if the one be Gospel Singing, there's no need of the other, and if the latter which you wait for Gifts to perform at present, be the true primitive way of Singing, certainly the other can be no singing at all: Because it differs quite in the Nature of it from that which you intimate you are waiting for Gifts to per­form.

You call the common way an Invention, and render it as bad as offering strange Fire, but you do not prove 'tis so. You mention Reverend Mr. Edward Har­rison, who you say was concerned; that such sort of Singing was to be avoided as Will-worship: 'Tis strange if he looks upon it with such an evil Eye, he did not leave a Testimony against it, as he did against Laying on of Hands upon Baptized Believers as such.

But what do you mention Mr. Harrison for, as one on your side? May not we cite Reverend Mr. Tomes, a man famous beyond most for the Baptized Way, who was for this Way of Singing; and so was the Learned and pious Mr. Gosnall, and the late pious, pru­dent, laborious, learned and faithful Mr. Jesse, and learn­ed and godly Vavasor Powel, and so is the Reverend, Pious Learned, and Laborious Mr. Hanserd Knollys ls, and some hun­dreds of able Divines perhaps not inferior to any of them. Comparisons are not pleasing, but why may not one faithful, pious, and learned Minister be regarded, and his Steps and Sentiments followed, as well as another? All the Baptists were not against this way of Singing when first our Churches were planted.

But let some worthy men say what they please, and call it Will-worship, we matter it not, since we find this way of Singing was always used both under the Old and New Testament: Tho Mr. Harrison and his Congregation would not sing together, yet Mr. Har­risons great Master Jesus Christ and his Congregation, did sing together, who is our Pattern, and not Mr. Ed­ward Harrison, further than he followed Christ.

But why will you not enter into the List of these Controversies? pray to be not unwilling to answer those Books lately published, or else dispute out this point soberly, in a sweet cool Gospel Spirit? If you can convince us we are in an Error, we shall retract it, and bless God for your care of our Souls, and Church­es, which you affirm are carried away with an in­vention of men, from our Virgin simplicity: we shall now examine what you lay down in the fourth page of your Epistle, which it seems is the heads of a Ser­mon you preached against Singing after Reverend Mr. Knowles had in the Morning preached it up as a Gospel Ordinance: sad case!

First, ‘You say you shall shew what Singing is, that may or should be practiced in a Gospel Church.’
Secondly, ‘In what order or manner it ought to be managed according to Divine Appointment.’
Thirdly, ‘How it appears that the Common Sing­ing is not an Ordinance of Jesus Christ.’
Fourthly, ‘Shall consider you say, some Scriptures that are alleged for this common Singing in the New Testament.’
Fifthly, ‘Shall mention something concerning your waiting on the Lord for the full reviving of it ac­cording to the primitive Pattern.’

First then, (you say,) ‘As to what that Singing is that may or should be practiced in a Gospel Church, I shall thus briefly, say you, describe it, viz. It is the solemn, joyful distinct expressing or sound­ing forth the high praise of the great God, and his Son Jesus Christ, &c. according as the Holy Spi­rit giveth ability or utterance to an Elder, or gifted Brother, in a Church or Assembly of the Saints, which is to be brought forth from a right frame, and to be managed in an orderly manner, according to the direction given us in the Holy Scripture of the New Testament, which is the only Rule for the discovery of, and guiding us into the practice of Gospel Ordinances, whereunto it doth not appear, nor can it be proved that the common Artificial Rhimes, Measures or Tunes are essential to it, I say they are not Essential to it, though not unlawful.’

I. Reply. We must needs say your method is well cut out, but ill made up.

For First, you leave us in the dark about what you believe singing is, thô you say it is a distinct ex­pressing or sounding forth the high praise of God, &c. for you may yet mean as far as any Body can see, hereby only praising of God in Prayer, unless you had added, 'tis a solemn distinct expressing or sounding forth the high Praises of God, by a musical melodious modulation or tuning of the Voice, which only distinguishes what singing is, from any other distinct act of the bodily Organs, as 'tis always understood by all Mankind: 'tis well however, you dare not say Rhimes, Measures or Tunes are unlawful. We will not say as well as you, Rhime is Essential to it: but if it is a Psalm, Hymn or Song, and yet not Meter or measured feet, we and all Mankind are ge­nerally mistaken, for we know not how Prose differs from Metre any other ways; but if there may be a melodious modulation of the Voice or a proper sing­ing without Metre, we will not contend about that; and if you can sing that way, pray use your liberty; but since Rhime, measures, and Tunes are not unlawful, (as you positively affirm they are not) you ought to leave us to our liberty, and not condemn that as an invention of men, or an Error, which we perceive you dare not do, because you know in the Original the Book of Psalms, part of Job, Hannah's and Deborah's Songs, Prov. Eccles. & Song of Solomon, the Song of Isaiah, the Lamentations and Habbukkuk, &c. are in Metre.

2. But why may we not sing with measured feet? &c.

1. Your first reason is, That you say there is no Rule in the New Testament enjoining them, nor any ex­ample for such a practice.

Answer. There is a Rule in the New Testament en­joyning singing Psalms, Hymns and Spiritual Songs: And from thence we thus reason, If the Church knows no other singing of Psalms, Hymns, &c. but such a way, viz. in Metre, as was used under the old Testament, then that way the Churches are to sing, but the former is true.

2. If Psalms, Hymns, or Songs differ only from Prose because they are in Metre, and this too in the common understanding of all men, then the Psalm, Hymn, or Song is or must be in Metre, or measured feet, &c. that is sung, or else 'tis no Hymn or Song at all, but only in conceit and fancy.

‘Whereas, as you ask, whether a person cannot be merry in the Lord, express his Joy in Praise and Thanksgiving with cheerful Voice, without such an Artificial Composure before mentioned.’

Answer. We do not deny but a person may be mer­ry in the Lord, and express his Joy in Praise and Thanksgiving with a cheerful Voice too, and yet not sing the Praises of God; what tho we that way do and are to rejoice, yet ought we not to leave the other undone, viz. to express our Joy when merry in the Lord by singing, because we are enjoined by the Lord to sing and make melody; will you teach and instruct the Almighty? What says some, can't we Worship God without going into the water and being baptized, or remember Christ's Death without breaking Bread, and drinking Wine. Take heed, dear Brother, singing the Praises of God is enjoined on us, and on the Churches of Christ, 'tis not left to our liberty, whether we will do it or not: And other praising of God with cheerful voice must not exclude this way, nor can it without Sin in neglect of a holy Duty. And Brother, you have no more reason to call it an artificial composure, than so to call our composed Sermons. The Prophet had a ve­ry pleasant composed voice in Preaching, so have some now, but must they be charged with an artifi­cial composure; who gave man that melodious tongue but God, and was it to any other design think you than to sing forth his praise?

Secondly, You say, If those things (that is Metre, Verse, and Tune) be essential, then this Singing would be more a Natural Art or rather an Artificially acquired attainment than a Spiritual gift.

Answ. We answer, Natural Art, and Natural Gifts are from God, as Speech, or to speak, is given to us by him: 'Tis moreover an Ordinance to read God's Word, and an absolute Duty, and yet it can't be attained without Art, and barely to read is more an Artificial acquired attainment than a Spiritual; so is it barely to sing, and to preach, pray, and hear too; but to read, to pray, to preach, and to sing Spiritually, can't be done without Spiritual gifts, for without Grace in the Heart, none of those Natu­ral, Moral, and Artificial acquired attainments can be performed acceptably to God.

Thirdly, you say, Then the Melody would be as much in the Voice or Tune, as in the Heart, contrary to Eph. 5.

Answ. The Melody ought to be in the Heart according to Eph. 5. and in the Voice too, or else it could not be singing; 'tis not to be a melody with­out the Voice, but if it is only in the Voice, and no Spiritual Melody in the Heart, then 'tis, we grant, contrary to Eph. 5. Doth not your supposed way of singing with cheerful Voice, consist as well in the Voice as in the Heart.

The Psalmist tells us, when God brought back the Captivity of Sion, He filled their mouths with laughter, and their tongues with singing. Singing is only an act of the Tongue or Voice, and so ac­knowledged by all Mankind.

Lastly, you say, ‘There be such Speeches recorded in Scripture, which are and may be called Songs of praise, which we do not find were uttered with tune­able Singing, but with an audible solemn cheerful Voice, as that which is called the Song of Hannah, &c. and the blessed Virgin.’

Answ. Why do you assert any such things? if they praised God in a Song, they sang the praises of God; but they praised God in a Song, Ergo, they sang his praise; this must be granted unless you can prove any did praise God in a Song without Singing.

2. If this be not so, the propriety of Speech or acts of the bodily Organs are confounded, and we are left in the dark, and the common Understanding of all Man­kind deceived.

3. Thô 'tis not said they sang those Songs, yet their Singing of them is directly implied because they praised God and magnified him in Songs.

4. You know those Songs in the Original are in Me­tre: Were you, not a Scholar, we should not so much admire at your mistake; it was no proper Song they praised God in, if it were not sung, and none dare say that those are metaphorically called Songs.

5. But you must conclude they were Tropical and Metaphorical Songs, or else believe they in a proper sense, according to the common Understanding of Man.  Kind in general, did sing those Songs. To conclude with this Head, viz. What Singing is? all men may per­ceive your Trumpet gives in this matter an uncertain found, for one while you intimate 'tis praising of God in Prayer, another while you suggest you wait for a special gift, to perform it according to the Primi­tive platform.

And after all, do not say 'tis a musical melodious modulation, or tuning of the Voice, thô but of one single person alone, which is the distinction of that distinct act of the voice known to the common race of mankind.

So that when that Gift is attained you wait for, we know not what a sort of Singing we shall have: But the Word of God hath not left us thus in the dark about what it is to sing.

1. All Learned Men affirm 'tis an act of the voice, which all men know how it differs from any other act of the bodily Organs, as Prayer, common prai­ses, rejoicing, preaching, crying, shouting, &c. as it also clearly appears from Exod. 32.17.

2. That 'tis clearly distinguished from the Duty of Prayer, as another distinct act, by the Apostle Paul, 1 Cor. 14.15. What is it then? I will pray with the Spi­rit and will pray with the understanding also, I will sing with the Spirit and will sing with the understand­ing also. Common praise is by all confessed to being a part or branch of Prayer and comprehended in prayer, and therefore that is not singing; the same we have laid down by the Apostle, James 5.13.

3. In a word, 'tis we say again a musical melo­dious praising of God, which had you affirmed, you had not left your people in the dark about it, as now you have. But to proceed, we shall refer our Reader for his further satisfaction concerning this to Mr. Keach's Book, Chap. 1. p. 15, 16, 17, 18, 19, 20. 'Tis called the making a joyful noise to the Lord, Psal. 81.1. and Psal. 91.1. In Rev. 19. 'tis said those that shall sing those Hallelujahs, shall make a noise as of a great Thunder, which can't be the voice of one sin­gle man.

Secondly, We shall come to examine that which is on page 5. you call the order or manner of Singing, which you say we are plainly directed unto, by what is recorded in 1 Cor. 14. From 26th. The verse you say it is a gift of the Holy Spirit bestowed on whom and when he pleases, for the Edification of the Church, and that the Psalm was to be uttered or sung by him that had it singly.

Answ. That it was to be uttered or spoken forth by one singly, is granted, but that it was sung by him alone singly, we deny; the reason you give for your bold assertion follows in the said fifth page of your Epistle.

1. For, or because they were so to prophesy, viz. one by one, the same direction being given you say, for expressing or singing of a Psalm, verse 31.

Answ. Brother, why did you not rehearse that 29, 30, 31. verses, for had you so done, all who read your Epistle might see what you say is not true, there is nothing expressed or spoken in verses 28, 29, 30, and 31, about singing at all.

We will give the Reader the trouble to read the Verse which our Brother affirms this assertion from, and let it be considered. This Text had a need to be plain for his purpose because he cites no other place of Scripture for what he says, but this one on­ly, to prove that one single person should sing in the Church alone; Let the Prophets speak two or three, and let the others judge, ver. 29. If anything is revealed to another that sitteth by, let the first hold his peace, ver. 30. For ye may all Prophesie one by one, that all may learn, and all may be comforted, ver. 31.

These are the verses from whence Mr. Steed affirms the Apostle gives directions about singing one by one, as in the case of prophecying: But how great­ly he is mistaken, will appear.

1. For 'tis plain from hence, that the Apostle speaks only of prophecying or preaching, and not of Singing: And evident it is, that but one single person at once ought to preach, prophecy, or in­terpret the Scripture, and this direction the Apostle gives about the exercise of those gifts because the contrary is confusion all the World knows.

But 'tis not confusion for two, three, or three­score to sing together, for if it were, Moses and the whole Congregation, and Christ and his Disciples performed a confused piece of Worship, which is Blasphemy to assert.

2. You say it is positively asserted by the Holy Spirit, that to do otherwise is not order but confusi­on, which the All-wise God is not the Author of ver. 33. From this Rule it is, say you, that our Prayers, our Doctrines, and Exhortations are uttered singly in the Churches.

And that we do not admit of those responses or repetitions with the audible voice of the multitude in Prayer, which are allowed of, and practiced in some Protestant Assemblies, shall we admit of this Rule, to guide us in some cases, and deny it in others? &c.

1. Answ. The Apostle condemns that practice, as being confusion, which seemed to be so by Unbelie­vers as well as Believers, and so by all men in gene­ral; and such a practice, which if the Church allow­ed it, if Unbelievers come into their Assemblies they would say, Are they not mad? And so indeed they might say, should they see several together at one time preaching, prophesying, or interpreting the Scrip­ture, or vocally praying together: But it was ne­ver looked upon by Jews or Gentiles to be confu­sion for a great multitude to sing together, for so the Lord's People, viz. Israel of old sung, and so sung the Heathen Nations to their Gods, therefore this of singing together could not be intended.

2. Can any Man be so blind to think there was such a practice that was confusion in Gods Worship under the Law, for you will not deny but the Le­vites or the Priesthood then sung together in their courses, in which was typified, some conclude, the whole Spiritual Priesthood under the Gospel, or the whole Church singing together with Grace in their Hearts unto the Lord.

3. Since the Scripture you bring doth not prove what you affirm, in the Judgment of all wise Men ge­nerally, but is only your own interpretation of it: And since no Scripture is of a private Interpre­tation, We Exhort you in God's Fear to prove this your Exposition of it by some other place or places of the Holy Scripture, viz. Shew, where ever one Man singly alone did ever sing or was al­lovved so to do in God's ordinary Worship, either in the Church of the Jews or in the Gospel-Church; which if you cannot do, your Interpretation is utter­ly to be rejected. You know, Honoured Brother, this is the same argument we use to Detect Men in other Cases when they put their own private sense on any Text, which they cannot prove from any other place of sacred Scripture.

Fourthly, Your fourth Reason for one single Person singing is taken from Ver. 34. where the Apostle saith, Let your Women keep silent in the Church, for it is not permitted unto them to speak, but they are commanded to be under Obedience, as also saith the Law.

Answ. About this, we argue thus, viz. Since in your Judgment, the Apostle had excluded Men to sing to­gether in the Church, and that they were not admit­ted to sing, but only one singly alone, the Women were much more, you may conclude, had that been his sense forbidden, and so no room left to subjoin this Prohibition.

2. But the Context and Scope of the Text open what the Apostle intends, he is a treating about Pro­phecying or Teaching doctrinally in the Church, and gives liberty to all gifted Men so to do, provided they did it in order, viz. One by One: But least the Wo­men should conclude who had the Gift of Prophecy or Teaching they might use that Gift, and take upon them to Teach or Exercise Authority over the Men, the Apostle lays down this Prohibition, they must not be permitted in a Ministerial way, to Preach or Teach in the Church in ordinary Administration, but be in Obedience or Subjection, as saith also the Law: So that it appears 'tis no other Prohibition on Wo­men than what was under the Law, therefore extends not to prohibit them from singing, for they were suffered so to do then; Miriam and Deborah sung in the Congregation, and 'tis left to their Praise and Commendation; so that from what you say in the last place, p. 6. as to this, viz. that all this is deliver­ed with solemn awful Charge, &c. signifies nothing to confute singing of a multitude together, though Preach­ing, Prophecy, or Interpreting the Scriptures together in a disorderly and confused manner, is here forbidden.

And that this is the absolute sense and meaning of the Apostle on this place, we assert is confirmed by all the learned, best and most faithful-Expositors and An­notators that ever wrote; we know none dissent, or are of your Opinion.

Thirdly, Say you, Thus briefly having declared what Singing is, and how a Psalm or Spiritual Song, ac­cording to the Institution of our Lord Jesus ought to be brought in the Church, it from hence plainly, you say, appears, what manner of Singing is not his Or­dinance:

Viz. ‘That common Singing of a mixt multitude, &c. consisting of Church-Members; and hearers good and bad, Men, Women and Children, Professors and Prophane together.’

Answ. You draw this Conclusion too soon; for there seems no one Argument against such a singing yet, but you add then in the next place,

First, You say it was never so appointed for a stand­ing Ordinance in the Church of the Jews, where there were Instruments of Musick and Singers appoint­ed, which are done away in Christ.

1 Reply. As to singing Praises to God with Voices to­gether in a mixt Congregation, that was a Duty per­formed by the Lords Israel before the Law was given forth, Exod. 15.1, 2. and therefore though Musick and Singing-men ceased when Christ came, yet singing did not cease, because, as the Brethren have proved, it is part of Moral and Natural Religion, and therefore a standing Ordinance.

2. Because 'twas Practised by Christ and his Dis­ciples in a Gospel-Congregation, with Voices toge­ther.

3. Because 'tis enjoined on the Gospel-Church without any New Directions given about it, or ap­propriating it to the Ministry only, or someone gift­ed Person, who was to sing by immediate Inspiration, as you conceive.

Secondly, You say it is most evident that now in the Gospel-times there is no such Institution of our Lord Jesus, &c.

Neither doth it, you say, comport with his spiri­tual Dispensation, who hath appointed his Church-Ordinances to be administered by none but such who are orderly added to the Church, and qualified by the Gifts of the Holy Spirit for it, being solemnly allowed or orderly called to such a Holy Exer­cise.

1. Answ. There is an Institution now in these Go­spel times to sing Psalms, Hymns, and Spiritual Songs, Eph. 5.19. Col. 3.16. and therefore it comports with this Spiritual Dispensation; as touching singing in a mixt Congregation, wherein the controversy lies, it seems you so sing as well as others, for if you do not sing in a mixt Congregregation with professors and profane, you do not sing in the Church at all. Brother, take heed lest you condemn the thing which you allow; do you sing or not in the Church? You intimate page 2. 'tis a false Calumny or accusa­tion to say you do not, pray then consider whether you do not suffer others in prayer to sing with you in your sense, nay all that will. Also, you say, when one sings all may be said to sing, as in Prayer.

Obj. But maybe you will say, they do not join their voi­ces with yours.

Answ. Brother is not their joyning their Hearts in your singing as you call it more in the sight of God, than a bare joyning the voice; 'tis expressed Eph. 5. in the Heart as well as with the Voice. Pray con­sider this, and blame us no more for pleading for sing­ing in such a mixt multitude.

2. Are none but such who are orderly added to the Church, and qualified by the Gifts of the Holy Spirit allowed to worship God with the Church? Then you are a grievous Offender, for we are sure you never worship God in his Church in any Go­spel Ordinance save breaking of Bread, but all in your Assemblies are allowed or suffered to worship God with you: Is not hearing God's Word and Prayer spiritual Gospel Ordinances? in the last you think you sing too and do not your Congregation, when you perform these Duties, consist of Church Members good and bad, Men, and Women, and Chil­dren, professors, and profane together, and are not these Ordinances of our Lord Jesus?

3. Why may we suffer others to pray and praise God with us, and not suffer them to sing his praise with us?

4. You betray your Gospel Simplicity, we fear, by this Objection, since you do not allow proper singing by the Church alone: we should think you made a more honest scruple in the case if you were for the Churches singing alone; but you are against the Saints singing apart, as much as their singing with others.

5. Where have we a Rule to put the Hearers out of our Assemblies when we are met to worship God? or to command them not to join their Hearts in Prayer with us, or their Voices and Hearts in singing Psalms, &c? Sure if it had been unlawful, we should have had some Directions in that mat­ter.

6. We do not join with them in prayer, nor sing­ing, thô they join with us; we will not suffer them to bring forth a Psalm or a Doctrine that are not god­ly, no more than to make them our mouth in prayer.

7. If they are enjoined to pray and praise God, and sing his praise too, thô they cannot do it ac­ceptably without holy habits, and the exercise of Faith, then it can be no fault in us to suffer and per­mit them so to do: but the former you cannot deny, therefore we cannot be faulty to permit them so to do.

8. Singing of Psalms is full of Admonition and Spiritual Instruction, and some we can assure you have been wrought upon by their singing, such pow­er it hath had upon their Souls; and shall we debarr them of such a precious Ordinance, that God has blessed to the Conversion of some Sinner's Souls.

On page 7. you say, This Common way of Singing is an invention suited to the humane Constitution of a Natio­nal Church, where Believers and Unbelievers, Light and Darkness, Christ and Belial are put together, &c.

1 Answ. If it be an Invention, pray who invent­ed it, and in what Age of the World was it done? certainly you must charge it upon Moses, be­cause he was the first we read of who put a mixt Congregation upon Singing the praises of God: you forget your self we fear, our dear Brother, for you cannot deny but that Congregation did so sing, yea, and a mixt Congregation it was also.

2. Thô in close Communion, in breaking of Bread, we are to separate ourselves from Unbelievers, and must have no fellowship with them; Yet a Gospel Church is not to separate in time of other Gospel Duties and Ordinances from such, nor do you call upon yours so to do; pray Brother to change your thoughts and do not fight against the Truth, for you cannot stand before it, 'tis too strong to be over­come by fancies and fictions of Men's Minds.

But on page 7. you are bold again to affirm, That the Singing of composed Songs by all the Members of a Church, both Men and Women lifting up their Voices together, is not an Ordinance of our Lord Jesus: Your further Rea­sons follow.

First, You say, Because there is no such thing appoint­ed by him, or recorded so to be in the Holy Scrip­ture of the New Testament.

1 Answ. The Churches are commanded by the Holy Ghost to sing Scripture-psalms, Hymns, and Spi­ritual Songs without exception: And this is recorded Eph. 5. Col. 3. We argue, that either the whole Church must sing all together, or else only some of them, or one single person only.

But since they are all enjoined to sing, or the Du­ty is required of the whole Church without excepti­on, and not tied or limited to any person or persons in particular, it follows, they are all to Sing, and so to Sing as the Lord's People sung under the Old Te­stament, and Christ and his Disciples, who sung toge­ther; had it been limited to the Elder, or some gifted person, we may be sure the Holy Ghost would have gi­ven directions in the case, or hinted at such a thing.

Secondly, In the second place you hint, the whole Church, with every Member, had Communion together ac­cording to the Primitive Pattern, and wherein they con­tinued, is expressly declared to be in the Apostles Do­ctrine and fellowship, breaking of Bread and Prayer, Acts 2.42. Here you say is not the least mention of their singing together, which if it had been practiced in those times, as it is now by many, would it not have been expressed?

Reply. Brother, you confess Singing is an Ordi­nance that was practiced in the primitive Church, thô as you conceive by one single person only: Now if so, how comes it to pass this Argument of yours has any weight in it, since there is no more mention of one single person singing than of the whole Churches? this is against any singing, and so against yours, as much as against that, we contend for.

2. Dear Brother, you forget that the Singing of Psalms was part of the Apostle's Doctrine and that they taught the Churches so to sing; we argue thus, If the Apostle taught the whole Church to sing, then such singing was part of their Doctrine in which they continued: But the Apostles taught the whole Church to sing, Ergo, that was part of their Doctrine, in which that Church continued.

Thirdly, You object against the whole Church to sing, because Women are plainly forbidden to speak in the Church, that is, say you, to utter a Doctrine, or a Psalm, &c.

Answ. We have shown your mistake in this; a Woman is only prohibited from teaching or preach­ing in the Church, she must not exercise authority over the Man. For to teach Authoritatively hath that contained in it; they are not forbidden to sing be­cause under the Law they were (as we said before) permitted so to do, and they are not denied any liber­ty in the Gospel Church, which they had and might have under the Law in that case.

Fourthly, You argue against such singing, Because every Member of the Church, you say, is not capable to be exercised in that common way of Singing, for some have, you say, not a tuneable Voice, or natural Faculty of Singing, some may not understand immediately that composed Song read to them, may not be in a joyful frame, and so cannot sing all together with the Spirit, and Understanding, as is required, 1 Cor. 14.15.

Answ. We do not believe any one Member is totally without a tuneable Voice, or the faculty of Singing, thô some may not have it to that degree of acuteness as some others, no more than they may in Prayer; yet such who can't pray so eloquently, or a­cutely express themselves, ought to pray nevertheless as well as they can, and so in Singing they may do it as well as they can.

2. They are all to join in Prayer in their Hearts with the Minister, but maybe some may not so clear­ly and immediately understand some of the expressions their Ministers use, and so with the Spirit and Un­derstanding can't join in Prayer in their Hearts, and so with you in your way of singing.

3. Such who cannot, may forbear either joyning in such Expressions either with you, or us; and such who are not in a joyful frame may forbear too; we do not believe everyone must sing always with the Church, or they sin: But thô they may not be in a joyful frame, God nevertheless deserves his praises, and he is in a very bad frame indeed that is out of a frame to laud and praise the Name of God: the Apo­stle bids us rejoice evermore, and thô sorrowful, yet always rejoicing in the Lord.

Fifthly, You say Singing is to be practiced as that it may be for teaching and admonishing one another; therefore, Col. 3.16. some are to teach, and some to be taught: are all Teachers and all Admonishers at one time, but none taught, which is confusion?

1 Answ. By the way, this shows Singing is not part of Prayer, or praising of God in Prayer; sure you do not use Prayer to teach or admonish one another.

2. The Psalm hath the teaching and admonishing in it, and all in singing Psalms may be said to teach, and yet all by the Psalm are taught and admonished. And since God hath commanded us to teach and ad­monish one another, viz. In Psalms, Hymns, and Spiri­tual Songs, singing and making melody in our Hearts to the Lord; how dare you contradict it, or oppose our so doing? 'Tis a different way of teaching one another, then in the way of a Ministers preaching, and yet it is no confusion; 'tis teaching and admonishing one ano­ther in the singing of Psalms; and how all may be said in so doing to teach, and yet be taught, see Mr, Keaches Book, page 113, 114, 115, 116, 117, 118, 120. Did not Moses and the whole Congregation of Israel sing together, Exod. 15.1? and were they not all ne­vertheless by that Song admonished, &c. and was that confusion?

‘You say, if a Preacher should teach the people, by uttering or speaking out a sentence of his Sermon, and all his hearers should say it or sing it after him, and so proceed, would this, say you, be reputed an order­ly way for the instruction and edification of the peo­ple? So that this Scripture which is so frequently alleged to countenance common Singing, is a plain and evident witness, say you, against it, &c.’

1 Reply. How many sentences of a Sermon may be contained in one or more of David's Psalms, which Psalm may be, and oft times is sung after the Ser­mon is ended, and yet the People may be sweetly, and in an orderly way instructed and edified thereby? for did not Gods people of old thus sing in the words of David, 2 Chron. 29.30? Dare you to say that way which God hath taught and commanded his people to teach and admonish one another, may not be re­puted an orderly way for instruction and edification of them? evident it is he hath commanded them to teach and admonish one another in Psalms in singing, Col. 3.16.

2. We thus reason, Either the Apostle gives directi­ons in those Scriptures, Eph. 5.19. Col. 3.16. to Mi­nisters to preach from, or out of Psalms, Hymns, &c. or to them to pray and praise God in prayer, or else he enjoins them to be found in some other Ordinance or Duty, distinct or quite different from either of the other, namely, to sing Psalms, Hymns, &c.

1. Now he can't intend Preaching, or Directions to Ministers, because he doth not say, Admonish one another from or out of Psalms, but in Psalms. Nor is there any shadow of a reason why the Apostle should give particular Directions to Ministers to Preach out of the Psalms.

2. Because in the same breath, as we may say, he exhorts them to sing; so that according to all wise and worthy Expositors, he means no other Teaching than that which is in the singing of Psalms, &c.

3. Because he doth not direct his words to Mini­sters, but to the whole Church, even to all that is to be filled with the Spirit, and to have the Word of Christ to dwell richly in them, which is every Man and Womans Duty; all that were or are filled with the Fruits of Righteousness, or who have true Grace in their Hearts, or have cause to rejoice in God, are required to sing Psalms.

2. It cannot intend Prayer, or Praising of God in Prayer, because thereby we only speak to God, and not Teach and Admonish one another. If we are nowhere in Holy Scripture said in Prayer, or Praising of God in Prayer, to Teach and Admonish one ano­ther, then such an Exposition is to be exploded as er­roneous; but in Prayer, &c. we are nowhere said to Teach or Admonish one another:

Therefore it must intend some other Duty or Ordi­nance that is distinct or different to both the former, Viz. That of Teaching and Admonishing one another in Psalms, by singing of them together.

So that in opposition to what you say, these places so frequently alleged do not only countenance that which you call common singing, but positively en­joyns it on the Churches.

Sixthly, ‘This common way of Singing, you say, cannot be allowed in the Church, because the Mem­bers cannot by lifting up their Voices sing together, but it must be by some composed set stinted form of someones making, which they must have read to them, or they must read it themselves line after line, and so to sing (say you) doth not appear to be the Mind and Will of our Lord Jesus.’

1 Reply. Are not the Psalms of David, and other scripture Songs set and stinted Forms? and because they are so, must they not be allowed in the Church? God, it appears, doth enjoy them, and therefore al­lows them tho' you will not.

2. But why must they be composed of Forms of someone's making? hath not the Holy Ghost left us in the Holy Scripture, Psalms, Hymns, and Spiritual Songs? we plead for no other Psalms but such that are of the Spirits composing, or composed by the Spirit.

3. We see where your sore is, you are for Singing by Inspiration, viz. Psalms given immediately by some special Gift, and hence are against the whole Churches Singing; because if you should have such a special Psalm to bring forth, others you foresee can­not sing with you; but the same Psalm you must read or pronounce to them, and so it would be a stinted Form to others as well as Scripture-psalms are so. Bro­ther, how could all the Congregation of Israel Sing with Moses, if he did not, or some others, read or pro­nounce each line to them?

4. But why do you say so to sing doth not appear to be the Mind and Will of God? you proceed, and say,

1. ‘Because he never appointed or commanded that one person should write or indite a Prayer or Song for another; nor did he promise a Blessing to them in their so doing in his New Testament.’

Reply. God hath appointed and commanded his peo­ple to sing Psalms, Hymns or Spiritual Songs, which are left on record in the Scripture as to the matter of them; and he has as much appointed one person to set them in order to be sung, as he hath appoint­ed or commanded any person to indite a Sermon to preach it.

2. In vain is all you speak, about writing or indi­ting prayers for another; for God himself hath made, appointed and given us a book of Psalms, but no such Common-prayer-book: Had the Holy Ghost compi­led a Form of Prayers, as he hath a Form of Psalms, and commanded us so to pray, as he hath enjoined us so to sing, must we have rejected them? Singing of Psalms is of Divine Authority, say you what you please, if our Bible be of Divine Authority.

But Secondly, ‘You say such singing doth not ap­pear to be the Will of God, because the Lord hath expressly declared, that this Religious Singing-ought to proceed from the Word dwelling richly in them, Col. 3.16. And being filled with the Spirit, Eph. 5.18. Now, say you, if they may or ought to sing by a set, stinted, composed form that is before them, it is then but reading or hearing of a Psalm or a Song read to them, and then they are sufficiently furnished for this solemn work, thô they are never so empty of the Word of Truth, or destitute of the Spirit, or indeed grossly ignorant, which is in downright terms to con­tradict the Counsel and Command of the Soveraign Lord, &c.’

1 Reply. 'Tis well you do acknowledge there is a re­ligious singing: But Brother, who of us plead for such a carnal empty sort of Singing as you speak of? Do we in order to a Religious Singing, say there needs no more but the knowledge of the matter to be sung, viz. the Psalm to be read to us? we say all that sing ought to sing with the Spirit, and with Grace in their Hearts: So that here you beat the Air, for we detest such a Singing which you mention.

2. As touching the Word of Christ dwelling rich­ly in us, to which you might have added in all wis­dom in those who sing Spiritually, 'tis absolutely ne­cessary: But pray to remember, 'tis the Word of Christ we have upon record, 'tis not some new inspired matter immediately given in, nor doth singing re­quire more of that Soul-enriching, indwelling Word of Christ, than in Preaching, Prayer, Meditation, &c. the Word of Christ ought to dwell in us richly in all wisdom, as Dr. Wright shows, that so we may know when and how to pray, when and what to preach, when and how to hear, when and how to read, when and how to meditate, and when and how Spiritually to sing Davids Psalms, or other Scripture Hymns and Spiritual Songs. Many excellent Duties, as he shows on p. 63. may be spoiled in the observation of them; there may be a praying which is sin, reading and not consi­der, hearing a favor of death, partaking of the Lord's Supper to Judgment, giving all to the poor, and pro­fit nothing, and a singing of Gods praises, and soon for­get his works, or without Grace in the Heart, or be ignorant of the Soul-enriching Word, and destitute of the Spirit: Therefore as Singing, so all other Duties ought to be performed in the Spirit, and with Under­standing and Grace in the Heart to the Lord: and to a right singing of Scripture-psalms, &c. 'tis needful the Word of Christ dwell in us richly in all wisdom, not as touching the bringing forth of a Psalm, as to the matter of it, so much as to a Spiritual sing­ing of that Psalm with Grace, Wisdom, and Di­vine Influences. Singing Psalms, saith he, is to be reverently performed for God's Glory and Ho­nour, and not for the pleasing our selves: So that one must suit his inward Thoughts to the matter; if it be of praise to God, our Hearts must be elevated and cheerful; if in the Psalm or Hymn, Petitions be contained, fervent; if threatening, great awe of God; if deliverance, raised hope; if Judgment, fear; if Duty, holy purpose to obey; if Promises, to believe; if Prophecy, expectation: Thus the Word in all wisdom should dwell in us, that so we may know how to sing to the Glory of God, and our own Instruction, Comfort and Consolation as in other Duties. Some have lately told you, that the Word of Christ is to be in us richly, as well to help us to compile a Scripture Hymn, as to compile a Scripture Sermon; but we conclude it ought to dwell in all richly as in one, not so much (as we said afore) to bring forth a Psalm, as to a right Spiritual singing of Psalms, Hymns and Divine Songs. 'Tis a great mistake to suppose the Spirit ought so to dwell richly in us, as immediately to in­spire us to bring forth a Psalm both Matter, Man­ner, and Tune in an extraordinary sort.

1. Because we are exhorted to let it dwell in us richly, 'tis pressed upon the Saints in general as their Duty, so to be filled with it; special Gifts were on­ly given to some, and not taught as a Duty to be at­tained by all, but as a promise, given to some in par­ticular, as the Spirit distributed to every man that had them as he pleased.

2. Nor can it be proved the matter of the Psalm spoken of in 1 Cor. 14. was immediately given when they were met together. But they had a Doctrine, had a Psalm, &c. when first they came together, 1 Cor. 14.26. How is it, brethren? when you come toge­ther, every one of you hath a Psalm, hath a Doctrine, &c. they were not to wait for them, but had them ready; so that the Church was not at uncertainty a­bout them, which might be a Psalm of David, we reading of no other so-called; and they might bring it forth in some extraordinary manner, and may be in an unknown Tongue, which they were not per­mitted to do unless there was an Interpreter, that so others might join with him that had it: For that word When I pray, I will pray with the Spirit, and with the Understanding also, doth not mean only when he was alone, but when in the Church, that others might pray with him; and so he would when he sang, Sing with the Spirit, and with the understanding also; not only when alone, but also in the Church, that others might sing with him. And since we ne­ver read of anyone Mans singing alone in any Church Assembly, we do affirm, such a practice would be a meer Humane Innovation, and to be abominated.

Thirdly, You say, ‘If singing be principally inten­ded for a solemn praising of God, which praising is the highest service we can perform to him, it most naturally and directly tending to the honor of his Glorious Name: If then (say you) a com­posed, posed, stinted Form of another's making may be used in Singing, why may it not much more be used in Prayer, which is in comparison a lower sort of Worship?’

1 Reply. We say a stinted form of Psalms, Hymns, and Spiritual Songs is left in Gods Words as com­posed by the Spirit, which the Churches are requi­red and exhorted to sing; of which Dr. Wright tells you in his Treatise, there are about twelve in singing still, if that will do, in the New Testament, pag. 15. besides a multitude in the Old Testament, as proper to be sung as they, and are in the Original in Me­tre too: Had there been such stinted Forms of pray­er left in Gods Word as composed by the Spirit, and we enjoyed so to pray, what objection could have been against the using of them we know not?

2. You would have a Psalm given by immediate Inspiration, and so sung by a special Gift, or you would have none at all: we know none of your mind, and of the Mind of your party, except those called the sweet Singers of Israel.

But we positively deny there were ever any such Psalms brought into the Churches of Christ, and do require you to give us but one example of such a bringing forth of a Psalm, viz. the matter, man­ner, and Tune, and all by immediate Inspiration, or special gift, and sung by one Man alone, for we have shown that 1 Cor. 14. proves no such thing. Also, we would know if there should be such Psalms gi­ven now, or hereafter, as you hint there were in the Apostolical Church, whether such Psalms would not be of equal Authority to Canonical Scripture? al­so were there such Psalms then given; how comes it to pass we have them not left in God's Word, see­ing we have others left on record?

3. But could you prove some did bring forth such Psalms, by a special Gift, in the Gospel day, what would that signify, since it would fol­low, and could not be denied but they brought forth their Doctrines, &c. also, by the same mira­culous and extraordinary Spirit, and we must no more attempt to preach without such an extraor­dinary Gift, than not to sing Psalms without the said extraordinary and special Gift, but must throw off all Ordinances till those Gifts return: if what you say be true,

4. Why do you say Prayer is a lower sort of wor­ship than Singing, we utterly deny it: What Duty is more sublime of sacred than right Spiritual pray­er? But tho' prayer be so great a Duty, and we have no stinted Forms left for it, yet in singing, which is also a great Gospel Duty, we have a stint­ed Form mentioned. A psalm can't be a psalm, as we told you once already, without a set and stinted Form; all also may pray together without a stinted Form, but all cannot sing together without they know the set Psalm, Hymn, and Spiritual Song: So that from the Nature of Singing, or how it differs from prayer, we argue, there is a necessity of the one and not of the other. Could the Disciples have sung that Hymn with Christ unless the matter sung were spoken out, or pronounced to them? Therefore tho' we condemn as well as you the composing, using and imposing set Forms of Prayer, yet we shew and prove that set Forms of Singing Davids Psalms, and other Scripture Hymns composed by the Holy Spirit, are of Divine Institution; and hereby we do not contradict our Testimony against the former sort of Will-wor­ship, page 8. of your Epistle. And from hence in op­position to what you there say, we affirm, this Ar­gument of yours carries no weight nor demonstration in it at all, against that you call the common way of Singing. Nor do we give up the Cause in the least, for which we have suffered in testifying against a Form of humane Antichristian or Popish prayers. Nor is our alledging against you, that liberty which you may, and many pious Ministers do take in composing a set and stinted form of preaching without the force of argu­ment; for we affirm, and will, God assisting, maintain it, there is to every degree as much ground for o­thers to object against setting (by careful study) as the Spirit shall enable us, a set Form of a Sermon to be preached, as it is for you to condemn the composing or setting in order by the help of the Spi­rit a Scripture-psalm, Hymn, or Spiritual Song to be sung: To say Preachers do not confine themselves to that set Form they have studied, we say is not true of many of them, tho' may be you do not so confine your self; and will you affirm they that do so, do not preach Spiritually, but by a humane stinted form; we must assure you should you so speak, it will be­get another controversie as hot as this; and what will the effects of your Essay be, think you, in the end, should you thus proceed? is the Sermon Hu­mane if every word be pre-meditated, that he after­wards delivers? And may not a Minister preach over again the same Sermon, verbatim, to another Congre­gation and be justified: See that place Acts 13.42.

The true state of the Case depends is this, viz. preaching is God's Ordinance, but no particular set stinted Form or method of preaching is laid down in the Gospel. Therefore let us not condemn one ano­ther, but leave each man to his liberty, so be he preaches, and the like also in singing, provided sing­ing be not wholly omitted from such groundless pre­tences or a practice brought in the room of it that never was used in Gods Church. None sound in the Faith pretends to preach by immediate Inspiration, or by an extraordinary Gift, but by the ordinary Gifts, by studying the Mediate written word, and the Spirit may help us to study, and pre-meditate every word we intend to speak, and yet our preach­ing may be Spiritual, and be as successful as if we studied not, but speak only what comes into our minds when we deliver it; nay, and how unprofita­ble and confused generally such Men's preaching is, all Men know, who preach extemporally: so Sing­ing is Gods Ordinance, but none who are sound in the Faith pretend to sing Psalms by immediate Inspi­ration; nor is there any more ground to wait for a special gift to sing than to preach; and how confused such extemporary Singing might be, all may foresee: 'Tis easier to pretend to a Gift, and so deceive the peo­ple as some do, who pretend they preach by immedi­ate Inspiration. And unless the person can work Miracles to prove he sings by an immediate Spirit, or a special Gift, who would believe him? nay, and there is more ground for a set, stinted Form of singing than of preaching, because the Scripture-psalms, Hymns and Spiritual Songs are left in Gods Word as set, and stinted pre-composed Forms, and cannot be without such Forms; 'tis a small variation to put the Scripture-Psalm, &c. into English Metre, without which they could not be melodiously sung ac­cording to the Precept, and the proper Nature of Singing: it seems to us that you would have such a sort of singing as the Quakers have of preaching. Sup­pose a Controversy should arise amongst God's peo­ple from what you say against singing, and some should say there is no ground for a set and stinted Form of preaching, but say preaching must be performed from a special immediate or extraordinary Gift, as in the Apostles time, and so from thence will preach no more; they doubtless would have as much ground so to do as you have to cast off or oppose all singing of Psalms, from the fame foot of an account, and pre­tend to wait for the return of those Gifts that were in the Gospel Church.

Fourthly, ‘You say you shall speak somewhat to those Scriptures in the New Testament, which is alleged for this common singing; the first is that in Matth. 26.30. Mark 14.26. where it is said, they sang a Hymn, that is, Christ and his Disciples after they had broke Bread, in Greek, they had hymned, from hymneo. These Scriptures being the chief, you say, by the mistaken apprehension of which this common singing is ushered in, and steals into the Church­es, you tell us you shall be the larger in speak­ing to them.’

Reply. 'Tis your mistake, the chief Scriptures we al­ledge for the Church to sing together, are those in Eph. 5. Col. 3. which enjoys singing, they are clear precepts; these are, 'tis true, the chief that is al­ledged for singing after the Lord's Supper. Also, sing­ing is no otherwise ushered into the Churches than Believers Baptism was: Nor doth it steal in, but comes in lawfully by the Authority both of Precept and Example; however, we will examine your An­swers to these Texts.

First, It is to be considered, say you, that several Learn­ed Expositors do assert, That this Hymn did belong to the Passover, and not to the Supper, the Lord's Supper being instituted before the whole Solemnity of the Passover was finished, with the Bread and Wine that was appointed for it: which is finished, they concluded with a Hymn, as the Jews were wont to do at such seasons. If it then did appertain to the Passover, it was done away with it, p. 9.

Reply. Why did you not recite those Learned Expo­sitors you mention? for thô we know and grant some learned Expositors do affirm, That the Jews ended their Passover by singing a Psalm, yet they cannot prove what they say. Also, we know none who say this Hymn which our Saviour and his Disciples sung, did appertain to the Passover; nor do any Learned Ex­positors assert one single person alone ever sung after the Lord's Supper.

2. Here first of all you seem to confound the Passe­over and the Sacred Ordinance of the Lord's Sup­per together, intimating, the Passover was not finish­ed till after the Supper was celebrated; which is enough to cause some weak Christians to question whether there be such an entire Gospel Ordinance as Lords Supper or no; or if there be, whether we ought not before, to eat a Lamb or Legs of Mutton as some do:

3. But do not mistake yourself, 'tis positively said, that after (Christ took the Bread and gave thanks, &c. and gave it to his Disciples, and said eat, this is my Body, and took the Cup, and gave thanks, and said, drink ye all of it, for this is my Blood of the New Testament: &c.) They sang a Hymn, and the singing of this Hymn was the ve­ry last thing they did before they went out into the Mount of Olives, Mat. 26.26, 27, 28, 29, 30. your first Answer is but to blot paper, or rather to cloud the matter; for did this Hymn appertain to the Passover, then there is no mention made of Christ's raising God any ways at all after the celebration of the Ordinance of the Supper.

Secondly, But suppose, say you, it did belong to the Lord's Supper, yet that expression, They sang, &c. doth not prove that they lifted up their voices together; but rather that there was such consent or harmony in their Hearts, that it was as much the action of them all as if they had spoken together: So we read Acts 4.24. it is expressed, that they lifted up their voices together with one accord, and said, &c. Doth any person understand that they spake those words every one of them with an au­dible Voice together? surely no; but that there was such a Harmony of their Hearts in that prayer, that it was as much to be reputed everyone's prayer, as if they had each one spoken it with their mouths.

1 Reply. Brother, you forget 'tis read they hymn­ed, from the Greek word hymneo: pray where do you read where tis said any prayed or praised God only in prayer, they hymned? Or secondly, Where do you read, when many lifted up their Voice and hymned, or sung, but only one sung, and the other only con­sented or with harmony in their Hearts, and sung not? Many (as our Brethren and others shew you) may be said to pray together, thô but one is the mouth; but many cannot be said to sing together, by con­senting, or liking, or joining in their Hearts with what is sung, when but only one person indeed do­sing, no more than many may be said to preach together, by consenting or joining in their Hearts with what one Man preaches, there is such a natural difference between singing, preaching, and praying.

2. Why do you not answer what Renowned Mr. Cotton, Dr. Roberts, Mr. Sidenham, Mr. Caryl, Mr. We Mr. Jesse, Mr. Knowles, Mr. Keach, Dr. Wright, Mr. Whinnel, Mr. Ford, &c. have said in full confusion of this mistake of yours. There is no proper Heart singing, nor Heart-preaching, tho' there is proper mental, or Heart-praying: Singing is only an act the Voice, and so understood by all Mankind; and a lie, to say all sung, if but one only sung, but it is not to say all prayed when only one was by mouth. Unless you had answered what those worthy persons have said, in vain is all you say upon account: and as touching that Text, Acts 4.24. you are not ignorant we suppose that some do affirm, and not without great probability, that they lifted up their voices in singing part of the second Psalm; all know there is a saying or speaking in singing: And as they had prayed, the house was shaken, verse 31. So they might as far as you know, first lift up their voices together in singing the second Psalm, and afterward end in prayer.

2. Others conclude they all in a miraculous manner lifted up their voices together in prayer, all say­ing the same words; others, that they all said Amen at the close.

3. We have shown all may be said to pray to each other when but one is the mouth, by joining in those petitions in their Hearts: But so it is not in singing proper singing being an act of the Voice, none can be said to sing unless their Voices are heard; so that this Text helps you not: How often does a multitude hear one Person sing some affecting Song, with which they are raised in their Spirits, and seem to eat every word: now because this is so, can they be all said to sing a Song? You must say it, if what you speak is true, how ridiculous that is, we will leave all to judge.

Thirdly, Neither doth it (say you) appear that they sang, everyone with their Voices together, because it is said, vers. 26. thô he blessed the Bread, which was the solemn Speech of one; it's said, They sang, &c. which should imply as if they did speak together in singing; but, only you, it doth not appear by that expression, because our Lord Jesus, it is most likely, in his Institution of that Or­dinance, might or did give thanks and bless, in the sin­gular number, as speaking only by himself, he is appointed, and anointed in a peculiar manner to bless his people, and God's Ordinance which he had instituted; for this, we find they usually did before others on several occasions, Mat. 11.25. John 11.41. John. 17. But, say you, at the conclusion of that Ordinance his Disciples being refreshed with that Hea­venly Banquet, their praises and thanks to God for his great love then manifested to them, might be expressed in the plural number, as that it might be manifest that they all with united Hearts joined in praising of God as if it had been spoken by every one of them, according to the before-cited scripture, Acts 4.24.

1 Reply. You say it doth not appear that they sang everyone with their Voices together, &c. shew as there is any true or proper singing without the Voice, and we will give you the Cause, we say there is none.

2. For you to intimate that the Disciples did not join in their Hearts with our Lord Jesus when he gave thanks or blessed the Bread and the Cup, may lead our people to err in Judgment, and be dange­rous in making weak Christians (since it comes out of a Pastor's mouth) to think, that in the Blessing of those Elements, there is something more contain­ed than all good Protestants affirm because the Disciples were not admitted to join with their Masster in that service, though the Apostles who were to administer it after­wards themselves.

3. It also would follow, with that action of the Lord Jesus is to be our Rule, whether an ordinance to the Minister may be allowed to give thanks over the Bread, and so over the Cup, or not? or if he may, that the Members of the Church may well conclude they are not, ought not to be allowed to join with him; for otherwise that is no perfect pattern form to celebrate the Lord's Supper. Nor do those Scrip­tures you cite stand you in any stead: Doth it follow because a Minister sometimes prays alone, that the before when he is engaged in prayer in a public Ordinance with the Church, he must pray in the singular number? 'tis not said he took Bread, and said, I thank you, or Father I pray you to bless this Bread, all know when there are forty at Supper, and gives thanks, and they all join with him, yet 'tis he that speaks the words give thanks.

4. What reason do you give why the Disciples should be allowed to join with their Master at the Conclusion, and not at the first giving of thanks? For one; you beg the cause instead of arguing, but we must test your supposition, and see you are hard put to evade the Truth of God, and suggest that which is most unlikely and dangerous to affirm.

5. You would have the last to be no more than the simple praising of God, and yet 'tis, said they sang Hymn: hard case! Who shall the unlearned believe Mr. Steed, or our Learned Translators, and a great body of Learned and pious Men, who well understood the Greek Tongue? Austin on Psalm 52. we find speaki­ing thus, (viz.) Hymni sunt laudes Dei cum cantico, si sit laus & non sit dei, non est Hymnus; si sit laus, Dei laus, & non cantetur, non est Hymnus; oportet ergo si sit hymnus, habeat haec tria, & laudem, & Dei, canti, That is, Hymns are the praises of God with a Song; it be praise and not the praise of God, it is not a Hymn; if it is the praise of God, and not with a Song, neither is it a Hymn, which must have the three in it, viz. praise, the praising of God, and then with a Song, or in singing. The very same saith Learned Dr. Duveil, on Acts 16.25. ‘Hymns, saith he, are Songs which contain the praise of God; if it is praise and not of God, it is not a Hymn; if it is praise, and of God, if it is not sung, it is not a Hymn.’ And Mr. Henry Jesse in his Greek Lexicon saith, the Greek word hymnos, to sing, to celebrate, the same with a Hymn, or Song, Act. 16.25. Mat. 26.30. ‘An Hymn, saith he, is a Song whereby the praises of God are sung; if therefore they hymned all, they sang all, unless there is a pro­per singing without the voice.’

Fourthly, But suppose they did then sing speaking toge­ther, which yet there is, say you, no evidence for, as was before mentioned; yet we do not find any ground why that example should be obliging now to the Churches, for it ap­pears that there were some circumstances in that first institu­tion as there was in the first celebration of the Passover, that is not obliging afterward, as the entering upon it af­ter Supper, and washing the Disciples feet (as is most pro­bable) after it: Joh. 13.24. So neither doth this kind of Singing appear to be a Duty to be performed as a continuing Ordinance.

1 Reply. Brother, who denies that there were some circumstances in the first Institution that are not o­bliging? yet can you, or any wise man think that part of Religious Worship to be a Circumstance? For you dare not deny but praising of God in singing, or without singing is a great part of Religious Wor­ship, therefore no circumstantial matter, as that after Supper, and in an upper room, and in the night, &c.

2. It may appear to all, that the other great part of the Ordinance, viz. That of giving of Thanks, or blessing of the Bread and Wine, is no Rule for us, not obliging us according to your Notion, since you intimate our Lord Jesus performed it alone, not suf­fering his Disciples to join in their Spirits with him; if this is not to curtail the Sacred Ordinance, we know nothing.

3. Nor if this be granted; have you any group (from what Christ and his Disciples) did, to preach God at the close of the Ordinance, no more than one have to sing a Hymn: Sure our people will be misled if they see not your strange mistake to say no worse, from the esteem we have of your person, and station; we desire all that doubt of singing a Hymn, well to observe your varying Answers, and the little of solid argument there is in any one of them; but we will examine your three Reasons with you conclude if they did then sing a Hymn toge­ther, yet that is not obliging to the Churches.

1. ‘Because, say you, we do not find it recorded in the relation of the celebration of this Ordinance by the Churches, after the Ascension of our Lord Je­sus, 'when they were fully settled and established.

Reply. We find no mention of the form or manner of the celebration of this Ordinance in any one Church had there been a relation of one Churches manner of the celebration of the Lord's Supper, and no singing at the conclusion of it, and yet an account of all their parts; your first Reason might seem to have some weight in it, but since we have no such instances, there is nothing at all in this.

2. ‘Because, say you, when the Apostle Paul give an account of the performance of that Ordinance, as he received it from the Lord Jesus, he makes no mention of their singing together at the ending with it, though he doth particularly declare the manner of it's celebration; which certainly would have been, had it been a concluding Ordinance continual­ly to be practised, as some do affirm it ought to be he doth not indeed make mention of returning thanks at the end of it, nor was there any need it should be mentioned, because it necessarily and naturally fol­lows, that after kindness and Grace received, we should return a thankful acknowledgment, we being commanded in every thing to give thanks: There­fore tho we have no particular Precept or Exam­ple for it, yet we give thanks at the end of our Meals as well as crave a blessing at the beginning of them, as that which naturally follows our being re­fresh'd by the bounty and blessing of God: But for singing together, say you, it being a more than ordi­nary circumstance, that hath several things appertain­ing to it; had it been intended as a Duty, at such a season, as there was great reason it should be so, no question but it would have been mentioned: And without Controversie, the solemn giving of thanks after the Supper, is the substance of what was in­tended by the Hymn; neither doth the Greek word restrain it to singing, but to a general giving of thanks, p. 10, 11.’

1 Reply. What you say here, must not be admitted by any means; nor doth there seem any congruity, or Gospel simplicity in your Answer, for at the close you clearly grant the Hymn doth intend a general rule for giving of thanks, yet at the beginning seem utterly to deny that the Hymn is anyways binding on us, or a rule for us: And that first, because Paul doth not mention it in 1 Cor. 11.23. where he gives an account of the Institution of the Supper.

2. We say the Institution is the perfect pattern and Rule for us to follow, which that Church and all o­thers the Apostle well knew had the perfect know­ledge of: And remarkable 'tis, the Apostle leaves out another part of the Solemnity, he does not men­tion that our Saviour when he took the Cup gave thanks, as well as he doth not mention the Hymn: Therefore in the celebration of that Ordinance, we and all Ministers go to the Institution, Mat. 26.26. Jesus took Bread and blessed it, &c. vers. 27. and he took the Cup and gave thanks: So that if you administer it according to that in 1 Cor. 11. and not exactly ac­cording to the Institution; you must leave out giving thanks when you take the Cup, which if you did, who would break Bread with you, because not done according to the pattern.

3. Moreover, you know in the administration of Baptism you as well as we go to the words of the In­stitution, and not to the relation of the words men­tioned after the Ascension of Christ, when a person was baptized. In the Acts, we read of several bap­tized, and not one word expressed, of the Name of the Father, of the Son, and of the Holy Ghost, yet were al­so baptized no doubt.

4. The Apostle as you yourself take notice, doth not mention returning thanks after they had done, as well as he speaks not of the Hymn, and you suppose them was no need of it as if our wisdom might teach you that, since we give thanks after our meals: Brother, the Ordinance of the Lord's Supper is another kind of thing than our common meals, we do not give thanks when we take the Cup to drink: Sir, Man's wisdom must make no Supplement to the holy Supper.

5. It appears by your arguing against Singing, that in your Conscience praising of God in Prayer is no singing, otherwise there is no room for a trial of skill to evade it: And as to the Greek word, we have shown, (as our Translators do affirm, and other Learned in the Greek Tongue, do restrain it to sing­ing, &c.) that 'tis not a Hymn, if not a Song, and sung to the praise of God. Do not some of you know what the Greek word imports, as well as others? and have not our Brethren said enough in their late Treatises upon that account, to which you give no reply. Could you produce three able Grecians who render the word otherwise, we may bring threescore who contradict them. Beza whom few may compare with, translates it hymneo as, quum hymnum cecinissent, When they had sung a Hymn: Schrevelius and Hill in their Lexi­cons, Celebro hymnum coeno: And is it wisdom in you to give a contrary sense to our faithful and learned Translators? and do not other ignorant per­sons betray their great weakness, who do confront our last and best Translators, fly to an old corrupt Translation in Sion College. Moreover, if the Greek word doth not restrain it to singing, then it follows in your Judgment, that simple or bear giving of thanks is not singing; by which you give away the Cause, and implicitly acknowledge you never sing at all in a proper sense: But to proceed, If you will not mind the Pattern, by the help of God we will.

There is the like parity of Reason also for sing­ing, after that wonderful manifestation of God's rich Grace and Bounty, as there is for simple praise; for never greater cause to be spiritually merry, and re­joyce in God, than when we receive such a Seal and Token of his Eternal Love and Favour to our Souls in that Redemption we have through Christs Blood.

Thirdly, Such a kind of Singing and Hymn you say is not to be practiced now, because we find the uttering or singing of a Psalm or Hymn in the Church, was by com­mand of the Lord to be managed after another manner, as appears from the before mentioned, 1 Cor. 14.26.

Reply. This is merely to beg the Cause; that man­ner of Singing you refer to is but your own private Conceit and Opinion, which we have answered al­ready. The practice of our Saviour is a perfect Rule, and we cannot err while we follow it, for he is set forth as an Example for us in his Obedience in the discharge of Gospel Ordinances: Had we, not a Mind to spare you, how justly might you be exposed by your strange and cloudy reasonings? If the Copy is to be imitated in one thing, why not in another?

2. You do but suppose Singing was managed after another manner, from that Text 1 Cor. 14.26. viz. by one single person, and that too by a special or extraordi­nary Gift in God's ordinary worship, which you prove not, nor can you whilst you live on Earth: Is it not said, with the voice together they shall sing, Isa. 52.8?

3. And suppose it was then managed by such a gift; was not preaching or a Doctrine, &c. also managed by the same kind of Gifts, and must we not preach &c. now, because no such Gifts?

Object. The second Objection you pretend to answer is that about Paul and Silas's singing praise to God, Acts 16.25.

1. ‘To this, you say, on p. 11. Paul and Silas prayed as well as sang praises, and were heard by the pri­soners: Can we think, (say you) that when they prayed they spake both together? Why then should any suppose they listed up their Voices together in singing praises, the Holy Spirit gives no other account of the one than of the other?’

Reply. We say to you in answer; why should any think the Holy Ghost speaks in the Clouds, or unin­telligibly? When they prayed no body doubts but that one only was the mouth; but if they both sing, then one did not sing alone, because all Mankind un­derstand the act of Singing, as has been proved, dif­fers quite from that of praying. Many may, we tell you again, be truly and properly said to pray toge­ther, when only one is the mouth, but many cannot be said to sing together, if but one single person only truly and properly sings.

2. Therefore thô the prisoners heard them, 'tis not to be thought they heard both their Voices when they prayed, but yet did hear both their Voices when they sang.

3. Had it been no more than praising of God in Prayer, the Holy Ghost had not added, and sung praises; strange! you will distinguish no better on the Natures of differing Ordinances, according to the com­mon understanding of all Mankind! Do you always when you praise God, or give thanks for your meat and drink, before or after meat, sing? would not any Body of understanding smile at you, should you so speak?

2. ‘You say we may safely conclude they did not sing by lifting up their Voices together, because we may judge that the Apostle knowing the Mind of the Lord in that particular, which he could and did communicate unto others, would not allow himself or this Companion to be transgressors of it.’

1 Reply. Dear Brother, you argue not at all; strange! that such lines should come from such a Pen: You take that for granted which you prove not, and which we deny by force of argument. We say the Apostle well knew singing with Voices together was the practice of the Lord's people under the Law, and that so Christ and his Disciples sang, and therefore so he and Silas sang, and were no transgressors.

2. And since Paul and Silas, who you say, knowing the Mind of the Lord in that particular sung, toge­ther; we say so it is our duty to do, and they that do it not, neglect a Gospel Duty.

Object. The third Objection you pretend to answer is from that in Jam. 5.13. Is any merry, let him sing Psalms.

‘This Scripture, you say, is no direction for a Church assembled to employ themselves in singing together: But how a particular person in a joyful frame ought to manage his Mirth, or Comfort to the Glory of God. Certainly, it can never be a right Inference, say you, that because a single person when cheerful or comfortable, is exhorted to sing praise to God, therefore to conclude, that it is the Duty of the Church of Christ in its public Assembly to have all the Members sing together with Artificial Rhimes, and Tunes, a composed Song, or Psalm, tho not commanded so to do, and although they are not in a joyful frame, is a strange inference.’

1 Reply. We in the first place cannot but observe how clearly you here give away the Cause, viz. do not you plainly intimate, that singing is a different thing from Prayer or common ordinary praising of God in Prayer; for if you do not grant this, there is nothing in what you say, for as one man ought so to praise God when in a joyful frame, so you know ought a whole Church together to do the same. Pray consider of this, it looks ill upon you.

2. We do not urge this Text to prove a whole As­sembly ought to sing together, and you know it well enough; but to prove that singing is some o­ther Act, Duty, or Thing than that of praising of God you plead for and would have to be Gospel-singing: But however, we would willingly know, or be informed, if one Man when glad, or sees cause to rejoice in the Lord, may and ought to sing, why many, if in the same frame, may not sing, and sing to­gether.

3. However, you are short in this Duty, when merry, or see cause to rejoice in the Lord as a sin­gle person; do you ever sing Psalms? we hope you sometimes are merry in the Lord, certainly, you can­not conclude this intends some special Gift: Had eve­ry one that was merry or joyful in the Lord, a spe­cial Gift to sing? or can you think the Apostle puts them upon a Duty they were not in a capacity to perform? 'Tis not left at the liberty of a person that is in a joyful frame to sing Psalms if he pleases, but he is as much required to sing Psalms as a per­son afflicted is to pray.

4. As to Rhime, Tunes, &c. if there be a singing of Psalms (a proper singing we mean) without Tunes, Metre, &c. you may so sing, thô we know none. Rhime we do not say is essential to singing, thô Verse or Metre is, but blame us not we so sing, seeing you positively affirm it is not unlawful. Talk no more of composed Psalms, you know David's Psalms were composed by the Spirit of God, and Scripture songs are as Sacred as Scripture prose; we know no Psalms but those called David's Psalms.

2. ‘You say this Singing here directed unto, is when a person is merry, or comfortable, which certainly is to be suitable to his praying when af­flicted and sorrowful, which is not by reading a prayer of another's composing, but by pouring out his Soul in earnest Requests to God, as he shall be assisted by the Holy Spirit. In like manner, the Singing here intended is not the reading and tuning of a Psalm out of a Book, or writing of another's composing; but his solemn expressing the praise of God, and his joyful thanks to God, as the Holy Spi­rit doth assist him with a tuneable Voice, or other­wise: shall Prayer be with the Spirit, and singing praises, which is the highest worship be by a form? Surely, say you, we are otherwise directed by the Word of God, 1 Cor. 14.15. And we are coun­sell'd to labor to be filled with the Spirit, if we will speak to ourselves in Psalms and Hymns, Eph. 5.19. which if it may be performed by reading and tuning a Psalm or Song indited for us, may it not be by a person in a car [...] as much as by one in a Spiritual state and frame. This Singing, say you, that a Christian in his cheerfulness is directed unto (we humbly conceive) is explained Eph. 5.4. Nei­ther foolish talking nor jesting, which are not convenient, but rather giving of thanks. Where Believers are di­rected how to improve their merry and cheerful seasons, first negatively, not as the World common­ly doth in foolish talking and jesting, to stir up laugh­ter and vain mirth by; Secondly, positively to re­create their Spirits, by getting up and holding forth their joy and comfort in praising and blessing the Name of the Lord, as he shall graciously enable them, whether with Metre, Tunes, or otherwise.’

3. Reply. That a person should sing when in a joy­ful frame, by influence or help of the Spirit, we de­ny not, as a person afflicted is so to pray, and not by reading of prayer; yet singing of Psalms is one thing, and prayer another; may not a Man spiritual­ly sing one of Davids Psalms, or other Scripture-Hymns, or Sacred Songs, because he did not com­pose it himself? Do you suppose that every Man and woman in those Times had that special Gift to bring forth a Psalm for 'tis evident every Man and Wo­man some time or another may be merry or joyful in the Lord, and then they lie. without exception, un­der the same obligation to sing Psalms. You it seems admit of Singing with a tuneable Voice; Nor indeed is there any other singing known to Mankind. Now if every Man has not the special Gift to bring forth a Psalm, both Matter, Manner and Tune, &c. by an immediate help of the Spirit, we find you suppose they cannot sing Psalms according to this Precept; nor must they sing any Psalms but of their own en­diting: Doubtless the weakest person that had no special Gift, If merry in the Lord, is bound and oblig­ed to sing Psalms as well as any other, therefore singing was not tied up to persons who had a speci­al Gift so to sing: Besides, the Psalms are contained in the Holy Scripture which we are to sing, the mat­ter being already composed by the Spirit; therefore praying and singing greatly differ, thô both are to be performed by the assistance of the Spirit. Bro­ther, there is a Book of Psalms left for us in Gods Word to sing by, but no Book of Prayers is there left for us to pray by, therefore you say nothing: Nor is that doubtless true which you conceive from Eph. 5.4. i.e. that the Apostle there gives directi­ons about singing but rather 'tis about speaking, viz. that we should not in our common discourse, &c. use foolish talking nor jesting, but that God should be always in our Minds, and we ready always to give thanks to him: For as Men are subject to sing foolish Songs when merry, which the Apostle James implicitly reproves and gives directions then to sing Psalms: so they are as ready to use jestings and fool­ish talkings, especially at Feasts, which are not con­venient. Therefore St. Paul gives directions to avoid them to give thanks to God for all we have and demean ourselves with gravity, and the Holy and Heavenly Spirit.

5. Now we come to the fifth and last thing you insist upon, viz. you say you shall speak a little to the last particular you mentioned, which is this, viz.

But it may be said, is there no way to revive that Or­dinance of Singing, or bringing forth a Psalm in the Church as it was in the primitive times, or as we have it recorded 1 Cor. 14.26?

First, ‘You say the Church hath that which is chiefly intended by it, in their solemn giving of Thanks, and praising of God together, as they have continual occasion and opportunity for it.’

Reply. Why do you say the Church hath that which was chiefly intended if the Church hath not the Ordinance or thing itself? is not this like what some say of Sprinkling, (viz.) Thô Baptism was per­formed by dipping or applying the subject to the Water in primitive times, and we use sprinkling, say they, yet we have that which was chiefly in­tended by it, for we use water, and apply it to the Subject; and sprinkling with the Blood of Christ is mentioned as well as washing in his Blood, and we use the Name of the Father, Son, and Holy Ghost when we do it, &c. What is it your Church hath? Why you praise God together, and so you ought, and may every hour, and yet have none of this Ordinance, because praising of God in prayer is not singing of his prai­ses, thô praising of God be the chief thing intended, yet tis no other than a musical or melodious singing of his praises, which if you do not so, you have not the chief thing intended. Why should God enjoins his people to sing his praise, if to praise him in pray­er without singing was sufficient? is not this to ex­alt your Wisdom above the Wisdom of God? or to make void a Gospel precept by your Tradition? read that in Matthew.

2. ‘It may be confidently expected, say you, that if the Lord's people did more earnestly pray, and wait for a more plentiful pouring forth of the Holy Spirit, there might be more assistance afforded for enditing and uttering a Psalm or Spiritual Song according to the primitive pattern.’

1 Reply. If you have that which was chiefly intend­ed by singing, what need is there to expect any more of the Spirit to be performed to endite a Psalm, or to pray for such pourings forth of the Spirit to that end? thô we all have cause to pray for more of the Holy Spirit to be poured forth, yet not to revive the practice of any Gospel Ordinance, which we see plainly the Churches were enjoined to perform; for if we want it to revive one Duty, we want it to revive all.

2. Prayer is an Ordinance, Preaching is an Ordi­nance, Baptism and the Lord's Supper are Ordinan­ces, and you are found in the discharge of all these Duties too, thô it may be in some things you may not so exactly be found in the performance of them according to the primitive Pattern, and may pray for the Spirit to be poured forth in a greater mea­sure to help you to discharge your Duties in those Ordinances; but you will not, however, neglect them under such pretenses, why then do you wholly neg­lect this of Singing the praises of God under such a pretense, i.e. for want of more of the Spirit to en­dite and utter a Psalm?

3. What ground have you to expect, or to pray for those extraordinary Gifts to perform any Go­spel Ordinance which was in the primitive Times? if there is no promise for their return, then no ground of Faith to pray for them.

4. May not this tend to cause our people to cast off all other Ordinances upon the same preten­ces, and turn Seekers? 'tis very dangerous what you suggest here.

5. It appears you allow of enditing a Psalm, and that the Spirit may return to enable a person so to do. Brother, dare you to say those Godly Men who endite Hymns and Spiritual Songs do not bring them forth now with the help of the Holy Spirit? pray in form us, how we or any people may infallibly know that a Hymn is edited by the Spirit; may not, some as much question whether you or other Mini­sters endite or compile their Sermons by the assist­ance of Gods Spirit, by the same rule as you may question whether or not they have the assistance of the Spirit to edit Hymns.

6. There are some that can, and do sometimes now bring forth a Hymn extemporarily, may not you conclude the Spirit is returned already to ena­ble them so to do? or what evidence further do you expect of such a thing hereafter, when more of the Spirit is poured forth? or how will you know, it is not a common nor a natural Gift which such a per­son hath? Brother, you seem to many wise men who have read your Epistle, to be in this matter a great Enthusiast.

7. Lastly, Can any Man endite a Hymn or Psalm without study and premeditation? Certainly what you hint here of enditing and uttering a Psalm or Spiri­tual Song when the Spirit is poured forth, &c. is just the same thing which we say many of the Lords Ser­vants by the present help of the Spirit are enabled to do now.

3. ‘It is clearly manifested, you say, in the Holy Scriptures, and sadly experienced, That the Church or Interest of Christ in the World was to be, and hath been not only a long time kept under by Per­secution and Bondage by the power of Spiritual Ba­bylon, &c. in which time the Harps have been as it was hung upon the willows, Psalm 137.2. The Witnesses have prophesied in Sackcloth, and the Church in the Wilderness, whereby it hath been a season more for crying and mourning, than for rejoicing or singing: But also the Holy Spirit hath been in a great measure withdrawn, those eminent Gifts that were in the primitive Times have not been distributed to the Saints, the Church hath been fed and nourished, but not feasted as in the beginning. And it is remarkable, that in the Revelations, &c. we have lit­tle or no mention made of a Song of praise uttered in Heaven, that is, the Church, after the advancement of the mystery of Iniquity, &c. till the Language appeared again on Mount Zion, &c. Therefore in such a time, you say, it is no wonder if there be so fervent Spiritual Songs endited and sung in the Churches, ac­cording to the primitive pattern. It is now a time rather be joining in united prayers for our mutual preser­vation, than to be contending about bringing in against this common formal singing into the Churches, p. 13.’ &c.

Reply. What is all this mentioned for? what the Israel of old under that dispensation, whose promise and privileges were external, and more earthly their Spiritual, in the time of their Captivity, being carried away out of their own Land, refused to sing out of the Songs of Zion, especially at the taunting at the request of their insulting Enemies: Does it follow from hence that the Saints in the Gospel days under Suffer­ing and Persecution must not sing? True, was our privileges outward or earthly as theirs were, there might be the like reason for us to say as they did and hang our Harps on the willows. But Brother, you know better, our privileges and promises are more sublime, Spiritual and Heavenly, the ground of our singing Gods praises are not for outward peace or earthly Riches and Prosperity, &c. but for Jesus Christ, or Redemption through his Blood, Union, and Communion with the Father and the Son, pardon of Sins Justification, Adoption, free access to the Throne of Grace the witnessings and sealings of the Holy Spirit, peace Conscience, and joy in the Holy Ghost, with the hope of Eternal life, and as our sufferings do abound in us, so much consolation also aboundeth by Christ, 2 Cor. 1.5. for the things we ought to sing the high praises of God; he is a matter of a Song, and from hence God deserved a glorious manner to have his praises celebrated: do you think any outward mercies can better tune by Hearts and Tongues to sing Psalms, Hymns and Spi­ritual Songs, than these high, sublime and chiefest of blessings? Were a people more affected with out­ward or external mercies, or with deliverances from persecution under Antichrist, than with the mercies before mentioned, it would rather betray their since­rity than otherwise, and discover a carnal heart.

2. It is not known to all the World how sweetly and frequently the poor Saints and Martyrs sang Psalms, &c. just as they went into the Fire, like as Christ and his Disciples sang the night before he was betrayed, and Paul and Silas when in prison, and their feet fast in the stocks. What thô we have cause to mourn, yet we have cause always to rejoice? nay, and we are exhorted to account it all joy when we fall in­to temptation: as the Apostles when they had been beaten, rejoiced they were accounted worthy to suffer the name for Christ's Namesake.

3. Besides, why do you intimate as if the Church un­der persecution and reign of Antichrist, have not had such a measure of the Spirit and presence of God to feast them, as well as feed them; doubtless the Saints in the darkest time of Antichrist were most gloriously feasted in any age of the Church, by which means they sang a new Song, even the Song of the Lamb who had redeemed them out of every kindred, tongue, people, and Nati­on, Rev. 5.9. True, when Babylon is down it may add to their joy, and when they sing the Song of Moses as well as the Song of the Lamb, then the melody may seem sweeter: But we must tell you, God at all times deserves his praises, thô we were in the same condition with the Church of the Jews and 'tis not unknown to you, the Book of the Lamentations was a mourn­ful Song, and thô their case was deplorable, yet they sang, It is the Lord's mercies we are not consumed, be­cause his compassions fail not, Lam. 3.22. The Lord is only portion saith my Soul, &c. the Lord is good unto them that wait for him, ver. 24, 25. Thus they sang then, and thus we may and ought to sing now. We grant, when Babylon is down, the Tongues of many nations have been dumb shall sing, i.e. many shall then be converted, and from thence shall sing; but we all (before that time comes) have obtained that Grace and Blessing, have as much cause to sing now as they shall then: But since that will be a day of general Conversion, or wherein multitudes shall be brought in Christ, it is noted as a special time of singing.

4. Do you think there wants now such a measure of the Spirit that is sufficient to put any one Gospel Ordinance into practice? The smallness of the Gifts, or Measures of the Spirit cannot justify any person the neglect of any Gospel Duty; you forget yourself, singing of Psalms is a Gospel Precept, and then before we must that way praise God, or we neglect a duty.

5. What you speak of formal Singing, &c. affecting us not, we plead for no such thing but say our sing is Spiritual, as our preaching and praying is so, and invention, but a Sacred Institution of the Gospel.

6. What you speak concerning the Lord's People returned after the Captivity in the rebuilding the Temple, having no Urim and Thumim, &c. makes against your case. We would know whether there was any one Ordinance they neglected from such pretenses, viz. they had no Urim and Thumim, nor Ark of the Covenant, nor wanted some other visible demonstration of God's presence or special Gifts to perform it: the Lord open your eyes to do as they did, who as they found written in the Law of Moses, presently set about to work, without waiting for any visible or special dependence of Gods Spirit, or presence with them, if were accepted with God.

‘He that forced himself in haste to offer a Sacrifice and would not wait, you say, was sharply reprov­ed, 1 Sam. 13.12. and sustained great damage but though he seemed to make a fair plea for what he hopes the Lord grant, say you, it may not be so, those who out of pretended Zeal to restore an Ordinance, would bring in that which is not of Divine Institution, but humane Invention and Composition &c. page 13.’

1 Reply. How unreasonably and impertinently you bring the passage here in of Sauls offering a Sacrifi­ce to atone for his sin of Disobedience, let all wise men judge; for as it belonged not to him, so his Conscience told him he should forbear the doing of it: But we know it belongs to us, and to all the Churches of Christ to sing Psalms, Hymns and Spiri­tual Songs: and sure you cannot be so censorious to lodge, we do that which belongs not to us? and also scarce ourselves to do it against the light of our Con­science.

2. The second thing asserted by you is as bad and Unchristian as the former, viz. That our Zeal to restore a lost Ordinance is but pretended, in which you hint as if we were but a company of Hypocrites in what we do herein; God will judge be­tween you and us, who alone is able, and whose place and right it is: you presume too far on Gods prerogative.

3. How dare you say singing of Psalms, &c. with Voices together (for that we suppose you mean) and not of Divine Institution, but of humane inventi­on and composition? David's Psalms, and other Scrip­ture Hymns and Spiritual Songs are not of humane composition unless part of the Holy Bible is a piece of humane Invention; and for the singing of such Psalms, it is commanded, or positively required or enjoined on us, and on the Churches of the Saints, as evident to all whose eyes are enlightened, from Eph. 5.19. Col. 3.16. and that our Saviour with his disciples, Moses and all Israel, Paul, and Silas sang together, hath been proved beyond doubt.

4. Should one man force himself to sing alone in the Church, under the pretense of a special Gift, you might see cause to charge him after that manner, i.e. embracing himself so to do, there being no Command nei­ther Precept nor Example for such a practice, there­fore such an act would be humane, and not of Di­vine Appointment.

5. Saul did not do what God commanded, and there­fore they reproved, nay more than that: enough to fear upon the like account for our People do not sing Psalms, like commanded to do, but strive to our practice of it. Our Saviour saith, He that breaks the least of these Commandments, and teaches men so to do, shall be called the least in the Kingdom of Heaven, Matth. 5.19. Not that we have so little Charity as to charge you as guilty herein, but you would do well to consider that passage.

6. It grieves us to see such lines should drop from your Pen as your Epistle is made up of, sin since we know what wise men (who have no great love to you or us,) speak not only of you but of the Baptists in general) upon the account thereof; and there is room for deed for them to say, we in restoring Baptism, &c. but force our selves without any power received on high: But when you can prove we may and only to restore one lost Ordinance without a special command sure of the Spirit, &c. and not another, we shall there consider of what you have said: Some say, we have read your Epistle, that the Baptists are turned Quakers, Enthusiasts, and what not?

We hope our Reverend Brethren, who are not convinced of Singing but dare not censure others, to see cause to prevent the coming out of any more kind of stuff for the time to come and find out another way to put an end to this unpleasant Conversion, which all know was begun by Mr. Marlow though the more which is said against the singing of Psalms &c. we are sure it will tend for the further clear it up to be the duty of the Churches.

‘You to close your Epistle, would have your persons to consider what a presence of God was with the Baptized Churches formerly, with continual addition to them, &c. however it has been unduly represented by a Zealot for common singing to the contrary.’

Reply. That our Churches were blessed in those times we deny not, and yet this is weakly added by him that since they walked up according to teaching received; but we have little that we should be prosperous, or alike it has convinced us of this as would we willfully neglect them?  We mean, we know not.

Is not Prayer, you say, a moral duty as much as singing be, why then do they not call upon all to lift up their Voices all together in prayer, &c. there be many hundreds that can speak audibly, that cannot sing at all, or not tunably, certainly all a natural or moral duty and worship must be managed according to the directions of the great God, as he hath revealed to us by our Lord Jesus, and his Apostles in the New Te­stament: to which you mention 1 Cor. 14.26.

Reply. We deny not (you know well enough) pray­ that to be a moral Duty, as well as singing the praises of God as such; but all men know for a whole Congre­gation to lift up their voices together in prayer would be confusion, but so it is not for a whole Congregati­ion to lift up their voices together in singing; and were it so, you must charge the Church of God under the law, and Christ and his Disciples, Paul, and Silas, &c. with confusion under the Gospel (as we said before) those practices we say is our pattern in the managing of that Duty: as touching that Scripture 1 Cor. 14.26. I have answered your cloudy mistakes about that text, though the Prophets or Teachers are to speak one none to prevent confusion, yet that is no direction for singing Psalms: Nor is there one precedent, that in bounds ordinary and public worship, anyone person there sung alone, though there are divers for social sing­ing, or singing with united voices.

2. If that Text refers to ordinary Gifts as well as extraordinary, as you grant it doth, then why do you thus set upon the practice of your way of singing in the church? page. 14. We deny that any Christian Man or woman is without a tunable Voice, though not all to that a degree as some have, through want of exercise. you speak as if you were for Peace and Union in the Churches, though in this matter at present, we are not at mind; would to God we had good proof of it: why must not singing be admitted, you give no reason for it, but because you say 'tis an Invention, an innovation, &c.

But what must be done to them who resolvedly persist in such course, our Lord declares, you say, and commands us to mark them and to have no fellowship with them, or to avoid them, Rom. 15.

Reply. Is this your love to your Brethren who are for Singing together and resolve to persist in promoting it? No Liberty of Conscience will you allow to such, it appears, to walk according to their light; this shows how you are for Love and Union: it this be the case! 'Tis well Reverend Knollys is dead: Blessed be God, the Churches who are for singing have more Charity for their dissenting Members; they are willing to have communion with them though they resolvedly oppose at present the singing the praise of God, and refuse communion with the Churches for no other reason: and 'tis to be feared you have been an ill Instrument in this holy matter, as what you say here sufficiently evinces. In most churches in London there are some who sing in God's Worship and are zealous for it, what must they do with them? The truth is, such Members are to be marked, &c. who cause divisions in the Church, you have here taught such Churches: All men may what their Duty is towards them who separate themselves and us on this account, the Lord in mercy open your eyes as well as the hearts that so all Bitterness, Pride, Ignorance, and Prejudice may be avert­ed, and Love, Peace, Charity, and Concord, maintained in the Churches of the Saints.

To conclude, we desire such Members to consider, who so separate themselves from any Church or Churches upon the accusations before mentioned, that they do as much as in them lies excommunicate such Churches; also we would know whether in their Judgments singing of Psalms is a capital Error, and that Jesus Christ hath withdrawn himself from such a Church if not, let them consider, what ground they have to withdraw themselves, and violate their solemn Covenant with such Church.

FINIS.

ADVERTISEMENT.

Such who desire to have the whole that hath been said of late Dr. Wright, Mr. Keach, Mr. Knowls, Mr. Whinnel, for the special singing of Psalms, may have them of Mr. John Harris at Harrow in the Poultry, bound up altogether with this, price or either of them single.

Dr. Wright's stitched with Mr. Whinnel's is 6d.