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s

O F THE

INGrNG

O F T &ALM ES.

}Ui.. A.J

T"^- ~ r^nr

C H A P T E R. I.

"' 'ProfouHding the feverall ^ifeflions about it^ and Handling the ^hr^*

O prevent the godly-minded from making melody to the Lord in Singing his Praifes with one accord (I meane with one heart, and one ! yoyce) Satan hath mightily beftirred him(etfej\ to bretd a dilcord inthehearf«.of fomejbyBIr-ling their heads with foure heads of fciuples-about the Duty.

1. touching the Vutj it fdfe of fmging Tfalnies mth Ihely voyu^ whether there be any fucl^v worftip at 4II now to, be allowed and^ prafltifedinthedayesoirthe'NewTeftAment?^ -:

2. touching the matter to be (/<A7g,whe[her Scripture Tfilrms ptn-ih ncd by Vavid^.Afaph, Mofes, Sobmonfiezekiab,Habak^k^Zjchary^i, Simeon^ Veherahy Maryy Elizabeth^ or the like: Or fingj immidiatetjn ■ -indited by Come. perlonaUMrUuallgift QfCm^p§ceryOr Mender of the v;

Church? /-^ ;—T( • ''■ 5 :-• T M- o-'vn ii^folo jifi'.^ ; 5. %uchin^ihe Singers , If vocall finging may be allowed.

/r I. Whether one for all the reft, the reft onely faying Who muft^ Amen >. or the whojc Congregation>

> <2., Wheiher woraea as well as mentor men alone X . J3.."VVhetficr carnajl men and Pagans, 4s well a|f>' L ' dhurch-members and Chriftians ^

singing of P s A L M E s,

4., Touching the msnmr.offinging ; Whether the Tfalrm maybe ?;i C I. in AifeeterVcvifd} --^

£ng5elther<2. Inlumslnvmtd?

1^3. In Order, after the Reading of it?

For the fiift QnelHon, wee lay downc this CondufiorLfoi«;4 Doctrine of Truth',th atJinging of Ffjlmetrpij^ ^a livelji^viyce^k.M holy Viity of Gods PForjhip now in the dajelr >()f M}e Neiv Tejhamenu When we lay. Tinging with lively voyce, we fuppofe none will fe farre mifconftrue us, as to thipke wee exclude finging with the heart; For God is a Spirit : ^nd tOiWorflaip him with the voyce without the Spirit, were but lip-labour: which ( being refted in ) J« but loft labour (Ip. 2 cj. 13.) or at moft, prpfiteth but little, 1 7im. 4. 8. But this wee lay, As wee are to make melody in our hearts, io with our voyces alfo. In oppofition to this, there be iomt Jntipfilmips, who doe not acknowledge any finging at all with the voyce* in the New Teftaraent, but onely fpirituall fongs of joy and comfort of the heart in the wordof Chrift. 4[ I. Proofe for tha Trtttb.

Thefirft proofe for the truth ii takinfrom the Commmdement of the Lord by Tad, who inftrufteth and exhorteth the Ephejiansy. JCo jhexke^one to anofhrr In Pfalmes and Hymnes and fpirituall Song^^ hdKiy% iAvioii 4^AJ/oT<j&c. Kphef.'^ 19. And Co in Col: 3. 16- TeachA ing and admonifmng one another in Pfalmesy Hjmnes^ &c. which can^ii not be done without lively voyce. And foin iCor, 14. 15, 1$, The Apoftle commandeth the Church oiCorinth^ thatfmh as fin^ . in the Church, (hot^'dnot oneljftngin the Spirit, but rvith.underfian^- , ing ^ijo.'thas is, not one'y with their own underftahding'(tor alj ^ that fung with the Spirit did fo ) but with the underftanding. of the hearers, that fo he that occupied the place of the unlearned,, might be edified, and (ay. Amen , at luch giving of thanke^.-^ Whence it followeth unavoydably. That finging otPfatmes U ^o^r\ onely a making of melody to the Lord with inward grace in the heart, but alio voith lively and audible vojce, which is the point iii Q^ieftion. ^. u

'^ ObfM. I. This place in the Corinths maketh nothing to the '^ caufe in handjFor thefe Corinthian Pfalmes, were not the Pfalmes '' oiVavid, nor fdng by the whole Congregation^' much lefle in •• Meeter and Tunes deviftd by men, as ours b'cjbul they were fpi-

-•ntuaii

<■ a Gojfei'Ordinance,

'^rituallfongs, immediately infpired and endited by the Holy " Ghoft, and fung onely by him that received that gift; 3 as the ''Spiritgave him utterance.

,Anftj;. Neither did we alledge that place, to prove the finging oiX>azjids PCalmeS:, by the whole Congregation in fuch like Mee-tcr and Tunes as ours be. Theie poynts doe all of them belong to the other Queftious, which follow to be handled ( God willing ) in their place. But to this purpole we alledge the placcj Thatfing-ing of TfjiiTM m the New Tefiamentj if to be dijpmfed in Chriflian Churchesi not ojjdy mth inward grace in the hearty making melody te the Lordiyhut alfo with outrvard audible lively vojce : which is the very poyntinhand, and whxh this commandement of the Apoftle doth cltarcly deraonftrate.

*' ,2. Obp6i. The Apoftle to the Ephefians and Colojfians^Aoth '* uot (ays Sing one to another in PpW/jtui fpeake or preach one ^ to another 5 or in other words, teach and admonifh one another, " The Ffalmes dwelling in their hearts, they were to difpenle them "in a way of Teaching and A4moj!i{hing. But as for finging he " makcth no mention of that, untill he came to teach them the ^ manner of diCpenfing the words of Chrift unto God in the end '^ of the verie. And then indeed he teacheth them to fing in the " Spirit, Diaking melody with grace in the heart unto God.

9>4:ifw, Such as tremble at the word ( as the framer of this ob-jeftion profefleth himfelfe to doe,) they {hould rather bow their judgements and praftife to Scripture and language, then bow the fence of Scripture to their own conceptions againft the language of Sciipiure. It is one thing,to jf^e^J^ one to another in Tfahms^and HymneSi and^irituaUfongs^ as is done in finging, another thing to preach and teach onie another, out of Pfalmes, and Hymnes, and (pi;iruail Songs. It is true, they were toTeach andadmonijl one another out of the P/j/w2/, and the fcope of faul will reach that. But if TauJhzd onely meant that, to wit, That they fhould teach and preach one to another out of theP/i/we/, he would not have faid, $peake yee one tp another in Tfalmes, or with Ffalmej : but out of the P/^me/,otfrom the Ffalmes j for fuch is thelang^uage cf the Holy Ghoft in exprefling fuch a duty. Faul is faid to have expounded, and teftified, and pcrfwaded theJ^iv^JoutoftheLaw of ^o/t!/,andout of the Prophets, >4d?/ 28.23.S0 Fhilip is (aid to

B 2 begin

begin to Preach Jefus to the Eunuch, aVS m >j«1flt'v1«f, from that Scripture in Jfaiah^ or at that Scripturej/^fif.8.3 j;. He did not Preach Jefus to him in fpeaking that Scripture. ** Ohjeff. If that fpeaking of the Ephejians one to another in " Tfafmcfj did not hold forth their expounding and preaching the " Tfjlmef one to anotherjbut onely the bare reading or fingingthe " letter of the Ffalmes^ This were fuch a fervice wherein there is " nothing of Ch rift held forth externally.I fpeake not of the mat-" ter of the Tfalmts^, ( which is full of Chriftjas other Scriptures:) " but of the outivard manner of difpenfing it. There is nothing " held forth in the finging of it after the ufuall manner, but what " nature and art may attaine unto. There is no exercile of any " fpirituall gift held forth b it, as is in all other adminiftrations, " which Chrift hath ordained.

" 2. Befidesjas fuch a finging is not a gift of Chrift, fo neither ^' doth it tend to the glory of Chrift, The Church not edified by *^ it: elfe a Pagan finging with u?, might edifie the Church. "3. From both thefe^it appearetbjThat fuch finging ofTfalmes ^' tendeth to the difhoncur of Chrift ': feeing it holdeth forth ex-" ternally no morejthcn what a carnall man(a man out of Chrift J ^' yea a Pagan might exprefie.

Anfiv. I. Singing of Pfalmes holdeth forth as much of Chrift txternally^ as reading of the Word, or as the hearing of it read or preached, or as the falling downe upon our knees in prayer, and faying, Amen^ in the end of it. For though the Wordj when it is publiquely read, ought alfo to be opened after thereadingtyet the very reading of it, is it felfe an Ordinance, and is not without a blefting to the faithfull reader or hearer of it, no more then other Ordinances, Or elfe there would be fbme Ordinances of God like unto humane Ceremonies, empty and beggarly.

Anfnp. 2. Morall duties, even in PaganSjraay edifie the Church, as jibimekchs reproofeof Ahahamnud Sardb,Gen.20. Pro.9,10.

AKJiv. 3. Singing of Pfalmes is accompanied and blefled of God ( by his grace ) with many gracious effects, above nature or art; As I. It allayeththe paffions of melancholy and choler5yea and fcattereth the furious temptations of evill fpirits, i Sam. 16. 23. Whence alfo it helpeth to aflwage cnmitya and to reftore friend-Mpand fayour^ ^lin Saitl to J>md, It was not the found oiVa-

vidr

a (joffel-Ordinctnce,

vids Harpe that could have this power, either over the cvill fpirit, or over the iinfull paflions of Saul himfelfe, it the found of the Harpe had not been quickncd and enlived, as it were by a fpiritu-all fongjand by the Spirit of God breathing therein. '^

2. Singing of a fpirituall Tong, prepareth to prophecy, by mini-^ftring the Spirit, 2 King,^ .15. Whikfl the AdinjireUplayedytbe hand

efthe Lord (that is, his Spirit) came upon Elijha: The Minftrells playing, if it had not been accompanied with a fpirituall fong, it could not have conveyed fuch a fpirituall bleflfing. In 1 Sam. 10. 5,6. they could not be faid ( as there they be ) to have propbecied pfiith Harpes and VioUs^ unlcfle they had fung fome holy fongs, together with their playing on Inftruments. For Prophecy is an utterance onely of the word of God, and of the things of God contained in it; which Inftruments without voyce cannot doe. Nor had their playing with Inftruments been a means of conveying the Spirit toSaul^haid not their voyces concurred and fung with their Inftruments.

3. Singing of Pfalmes honoureth God with our glory, Tfal i o8„ l.&P/i/. 57. 738. Where Davids glory being diftingui(hed not onely from his Harpe, but from his heartjit cannot fitly be under-ftood of any other memberjbut his tongue,by which he was wont in finging to glorifie God.

*^ OhjeSt, Thefe gracious effefts and fruits of finging PfalmeSj " doe plead as much for finging and playing with inftruments, as " for finging with voyces.

AnffP. I. This laft effeft of finging to the'glory of God with our glory, is peculiar onely to finging with our tongues.

Anfof. 2. Suppofe it were true, that thefe effefts of finging Pfalmes did plead zs much for finging and playing with inftruments, as linging with voyces 5 yet evident it isj that finging With voyces had the prcheminence, as that which utteriiig the word of God,did chiefly utter the Spirit of God breathing in it. And with-all evident likewife it is, that it is^ no impeachment to an Ordinance, thac'the outward difpenfingof it may be perfotmed by nature and art: but not with ftanding that, it may be accompanied of God with a fpirituall bleflingo

Anftp. 5. Singing with Inftruments, was typicall,and fo a cere-moniftll worftiip, and therefore is ceafed. But Ringing with heart

.« and

singing of PsAlmes,

and voyce is a morall worfliip, luch as is written in the hearts oi all men by nature: As to pray in diftreflfe, fo when we are merry, and havecaulc of ibktnnc thankefgiving unto God, then to ling Pfalmes, which the Holy Ghoft by theApoftlc J^jwe/approvsLh an!dianR:rfieth3 7'»»«. 5.»3. Or fuppofefinging with inftruments were not typicall, but onely an exrernall roleninitie ofworlhip, iittcd to the fobce of the outward fences of children underage, (fuch as the IJraelites were under the Old Teftament^Gji,^. 152,3.) yet now in the growne &^e of the heires of the New Teftaaienr, fuch externall pompous Solemnities are ceafed, and no externali worftiip refervedjbut fuch as holdeth forth limplicitie, and gravi-m ; nor is any voyce now to be heard in the Church of Cfirifl-, but luch as is fignificant and edifying by (ignification, ( i Cat. 14, 10,11,26.) which the voyce of Iniiruments is not. t,

yinfrv. 4. It is an honpur to Chrift, and to his grace, not ondy when we hold forth fpirituall gifts, but ailb when wee performe Chriilian dutlts. And duties performed in Faiih (without which prayer it felfe is not accepted ) they goe not without a fpirituall bleflin^, though Nature and Art might performe the fameior the outward wodie. The Trailing of the weapons of the I/raelites, ijnd their Military March, both in iilence and fhouting, about the walls o( Jericho^vvas no greater worke externallyjthen carnall men and Pagans might have performed aa well as Ifradites-j but this being done by Jfiraelitesm faith and obedience to Gods command, it was mightie through God to caft downe the high and ftrong walls JO^Jerichoy Jofti. 6.13,14,15, 16,20. And the Apoftle looking at this and the like Precedents , fetteth forth Faith as that which is prevalent and efieftuall in both Teftaments, howfoever the worke or worlhip beexternali, Heb. 11. 30.1n like manner is it with the reading of the Word, and the hearing of it, asalfothe filent ioyning in prayer, and concluding it with y^fmew, though all thefe be fuch duties as Nature and Art may performe the outward worke of them: yet when the people of God doe performe the fame in the faith of Cbrift, and in the obedience of Gods com« mand, they finde a graciousibleffing of G^. Yea carnalland prfin phaneperfons and Pagans, though they cannot expeft the like blefling froiEi their empty outfideperformances^yet'they fometimes taile more fweetneileand enlargement theFein,thenfle(h and bloud

could

a Gdf^el-Ordinance,

cou'4 imagine, i Sam. 10.5,6. ^^v^^/joyiiing with the Propiwii m therr holy melody found another Spirit coming on him, which alfo ai gueth (by the way ) that the joyning of prophane and car* nail hypocrites in fuch fpirituall fongSjdoth not evacuate the b'ef-Hng of God to his people, but rather reach forth fome fpirituall bkHing, (though common ) to fuch carnall hypocrites. '^ Objcb. It may be in the old Tcftament, fuch an outward wor-'^ (hip as Nature and Art could accomplifh, might be allowed and '^ blefled of God: But now in the NewTcftamentjasGod is a Spi-'' fit, fo he alloR'eth and blefleth no worfhipj but what is difpen-^^ (ed in Spirit and Truth.

Anfcv, God was a Spirit in the old Teftament, as well as in the New ; nor did he then allow and bieflc any worQiip, but what either was performed in Spirit and Truth, or did convey Spirit and Truth. Albeit more cxternall rites in worfhip were then appoln-tedjthcnin the NewTeftament are now continued 5 for which end Chrift alledgeth thofe words in the place in John^ to which you allude: But nev€rtheleHe,though Chrift have net limited his worship to any certain place now,as then(which was the point Chrift there fpeaketh to \ ) nor doth he reft in externall performance 5 yet evident ic is, God hath appointed in thefe dayes of the Gofpel fiindry externall worlhips now as well as theuj ( and the fame in both Teftaments to be performed in Spirit and Truth; ) as hearing and reading the Word, kneeling in prayer, and (Afin^^Amm ; All vvhicli Nature and Art may performe as well as the iinging of Pfalmes with vccall melody.

C H A p. I I.

Propunding and clearing the fecond Proofe for finging Pfalmes mth lively voyce,

pS^*g*™^.He jecond Proofe is taken from the examples ofChrifi him^ Jelfe, and of his Saints and Difcifks in the Neap leftammt, Chrift himfelfe with his Difciples fung a Pfalme or aa Hymnc togethcr,in the end oftheadminiftradon of the

Lords Supperp Mat* 26.30. Aod Vad and Sihs arc faid to have

g singing of P s A L m e ^ ,

(vmt 0 Vfalme in the Vriforty (o as the Frifomrj heard them^hdis 16.25. Now if in finging they had onely fpiritualiy rejoyced, and not cx-prtiled their joy and their, fong in audible and lively voyce, the Prifonei s coiild not have heard them.The ftranger doth not know nor meddle with-the fpirituall joy of the hearty Fro. 14.10. " ObjeB. I. The place in Mif.26.30. may as well be tranflated *'• They prayled God, as they fung an Hyrane.

Anjw. Though the meaning be, they praifed God, yet the word implyethj they praifed God with an Hymne ; for it is improper in that language to tranflate the word to Praile ( whether God or man) but either with a Song, or with a Poeme. It is more probable, then any reafbn canwavejthat Chrift and his Difciples did (hut up the Lords Supper with finging one of their Hebrew Pfalmes ; as the Jewes were wont to (hut up their Celebration of the Pafleover ( as their own Records tell us) with finging Vfalme III. with the five other Pfalmes next following together. But all that I now intend, is to (hew that Chrift and his Difciplcs fang togetherjand therefore with the voyceas well as the heart. *<^ Obje^. 2. They might be faid to fing togetherjif one alone fang '' and the reft faid Amenjin the clofe: as men may be faid to pray " together, where one alone fpeaketh, and the reft confent.

jinftv, I. True: but then one at leaft fpeaketh with an audible and lively voyce, though the reft doe not. And that's enough to cleare the point in hand, that finging in the New TeftamentjCon-lifteth not onely in making melody with grace in the heart, but alfo in finging to the Lord with lively voyce.

Anftv. 2. If the Difciples did not joyne in finging that Hymne, but onely by filentconfentjthey might as well be (aid. To have taken the bread, and blefled it, and broken it, and diftributed it, ( and fo the wine •, ) for all this Chrift did with their filent confent. But what Chrift did alone is exprefly recorded, as done by himfelfe: when it cometh to the finging of thcPfalme, that is recorded as done by them in the Plurall numbctyJ^hen they had fung an Hymne^ they departed into the Mount of Olives : They that departed into the Mount of Olives, they (iing the Pfalme. Now it was not Chrift alone, but the whole eleven Difciples with him that departed into the Mount of Olives. And therefore it was Chrift with his Difciples that fung the Pfalme together.

a Gof^el-Ordinance,

''^ ObjeCi, 3. Againft the proofe from ASh 16. 25, It is not (aid ^^ (fay (brae ) that Paul and Silaf fung the Pfalmes of Vavid or '^ jifaph, much lefle with Meeter and Tunes devifed by men. Had '^ they (b done, the prifoners that heard them might have fung *^ for the outward difpenfation fuch a fong of praife to God, as ^^ well as they.

^njiv. Wee doe not alledge this example of theirs (as hath been often faid in like cale before ) to prove they fang any Pfahie of David, though it ftand with good reafonjthat they joyning together in finging, did rather fing a Pfalme (orHymne) knowne to them bothjthen any new Songdevifed by either of themjBut what Pfalmes are to be fung is another Qiieftion, which ( by the hclpe of Chrift ) wee (hall (peake to in the fequell. Neither doe wee alledge their example to prove J they fang in a deviled Meeter or Tune. For themfelves being HebreweSj it is likely they fang the Hebrew Songs in the tunes of the San^uary, but that alfo is another Queftion, of which we are to fpeake in his place, when wee come to it. All that we gather from this place now , is, no more then the words doe plainly hold forth, that they fung an Hymne to God, not onely with inward melody of grace in their hearts, but alfo with outward melody of the voyce; for elfe the prifoners could not have heard them.

" Againft thisj it is of no force to objeft ( as fome doe ) that if ^'^ they had fung any of the Pfalmeeof D^Wor Afaph with an au-^^diWe voyce, then the other prifoners alfo might have joyned *^^ with them, and have worfhippcd ( externally at Icaft ) as well *'* as they.

For the anfwer is plaine and ready: Firft, The prifon was in Thilippi, a Citie of Macedonia^ confifting partly of a Colony of the 'Komans, partly of the Grecians: no Jeofes at all are mentioned to %t inhabitants there, much lefle prifoners at that time. And for Pagahs to joyne in finging Hebrew Songs, in Hebrew verges and tpnes, it fcemeth to be farre beyond either their skill,or devotion. ^Secondly, Suppofe the prifoners had been Jewe/ (of which there Is no hint at all in the Text) and fuppole thofe prifoners hearing \he melody oifaiil and Silas, and knowing the Song, had joyned in the outward finging of it, and that without any grace in their hearts (none of all which things appeare in the ftory) yet (uppofe

C all

all this i fhali the unbeliefe of thofe Jcroes make the holy worfnip of thefe Apoftles,anci their faith to God, or the faith of God to them, of none eifsft^ ^aul renounceth and abhorretliluch carnall reafoningSjKtfw.s. 3.

C HA P. III.

TnfQunMng^ and clearing tbe third ^roofe^ for fingi/ig Pfalmes mth a lively voyce^

^ Third proofe of this truth , is tak^nfrom the Vrophecus of the old Tefiamentyforetellhg andperfwadingfmh a dutie in the N«;s'3lfa.52,S» with the voyce together (hall they iing. And that isforetold of the tim&SiVphen thefeete of ike Adeljengers of gUd.tydings flTaJl be beautifully who^aUfay unto Zi-on^ithy Godreignetb,. Which Paul explaincth of the times of the Goft'el J 'Rom. 10. 14. Pfakioo. i. Mak^. a joyfull noyfe unto the Lord allyee Landi: and verf. 2^ Come before his prefence rvith finging^ All yee landsj implieth the .Nations of the Gentiles, as well as of the }ew€S 5 which pertaineth to the times of the New Teftament; So that now all are exhorted tofing before the prefence of God, with aloud noyfe. or voyee.

So Tfil. 9$. 1. 0 come, let mftng unto the Lord: let m makl ^Py' full noyfe to the rock^of our falvation. And ver. 2. Let m make a joyfull noyfe unjto him vfithPfalmej. Which Pfalme theApoftle hinifelfe Interpreteth to be meant of the times of the GofpeL Which is the mors to be obferved, becaufe the Pfalmift, exhorting to the holy and reverent performance of the ordinary duties of the Sabbath, he mentioneth firft thankefgiving in (inging of Pfalmes with a loud voyce, and thereafons thereof, t^er. I,to 5. And then folemne prayer with the rcafons thereof, z'er. 6,7. and then faithfull atteni-tion to the preaching of the Word on that day,not hardning their hearts againft it, through unbeliefe,in the'end oiver, 7. and ver,%* to 11. io day ifyee xpill heare his voyce, harden not your hearts. And this day, theApoftle interpreteth to bemeantnotofthey^day of reft from theCreation 5 nor of the day of reft, wherein fofhua g^ye the people inheritance and reft in Canaan 3 but of the day of

reft

a Gofiel'Vrdhance,

II

reft in the New Teftament, Heb. 4. 3. to 9. Whence the Apoft/e inferrethj That there is remaining to us another Sabbatifoie, or day of reftj now in the dayes of the Gofpel, different from the fe-venth day of reft, kept in regard of Gods reft from the Creation^ and different from the day of reft in Jofhuahs time : but the day of reft remaining to usjhe dcclareth to be that day wherein the Lord Jefus entred into his reft. And that was our Lords dayjwhich Pj-vid(^Co long before) foretold (hould be celebrated with folemne prayer, preaching and hearing the Wordjand linging of Pfalracs^ and that with a joyfull noyfe.

" Obje&, I. Though David exhorteth all Lands to Qns, to the " Lord with a loud noyfe, it doth not appeare wee fhould make ^^ fuch a manner of loud noyfe, as our forme of finging is,no more '' then fuch a loud noyfe, as was made in Davids dayes, vpitb ten ^^firinged injlruments j for (b the Lord was to be praifed. I doe ac-" knowledge fronTthefeTexts,Thatit is the dutie of all thofe who "arecalled to the knowledge of the Truth, when they doe come ** before the Lord, not to come before him with forrow and fad-" nefle, and with a dejefted fpirit, but with a finging; or elfcjthey " difhonour the Lord Jefu8,the fpirituall chiefe finger, author of '' their new Song.But although this prophecy doth foretell of the " joyfull approaching of the fpirituall worfhippers before the "Lord; yet it bindeth them no more to make fuch a noyfe, as the ** finging booke teachethjthen the trees are to clap their hands, as ^^Ifaiah prophecieth ', or as the new Converts are bound to come ** with externall finging, when they come to joyn themfelves with " the Church, Ifai. 51. 11. And as for fuch a manner of noyfe, " as is made in our mixed AfTemblies,the Pfalme fpeaketh nothing

'* to it

Anftv, The manner of noyfe which is made by finding in our Aflfemblles, it pertaineth not to the prefent Queftion in hand : and therefore we referre it to the fequell. The Queftion now is, whether in the dayes of the New Teftament, we are to fing the praifes of God, with a loud voyfe, or noyce. And for this we aliedge^be-fidetheTextin Jfaiab^ the Prophecies of P^wV, who fore:ellethj and exhorteth <«/( lands, ( at leaft the Churches and people of God in aU lands ) Tatnak^ a joyfull noyfe unto the Lord, to make, a joyfull noyfe unt9 him with Pfalmes, to come before his prefence vfiith fining, VfaU 100. ij2. & Ffal, 95.132. C 2 " Xm

" Yea but this bindefh us no more to make fuch a manner of " loud noyie, as our forme of finging isj then to make fuch a loud " noy(cjas was made in Davids dayeSjWif/b ten jlringed JnfirummtJ'y " for fo the Lord was to be praifed.

Anjvo. So the Lord was to be praifed 5 Praiied with tenjlringed Jnfirmmtjft: When was he (b to be praifed^ In Davids dayes? True: And therefore it was the dutie of all the people in any land^ that became Profelytes to the Church oflfiael in thedaycs of P^-vidy and during all the time of the Temple woifhipj to come before the Lord, not onely with the loud noyle of finging Pfalme», but of playing rvith Inftruments. But after the dayeSj not onely of Davidj but of the Temple, and that worftip be paft, in the day when our Jehovah (the Lord Jeru8)hath entred into his reft, in the day of our Lordj'when hecommandeth us not to harden our hearts, but to heare his voyce, to fall downe and worflhip before him in prayer,(both which are to be performed every Lords day) he then commandeth us to come andjing unto the Lord^to mah^ a joyful! noyfe to the rocJ{of our falvation^ and to make a joyful! nojfe unto hini with Pfalmes s Pfal. 05. I52. Here is now no mention of making a joyfull noyfe with Inftruments, but with Pfalmes. And therefore the making a joyfull noyfe withPfalmes doth ftill continue, even on our Lords dayesrwhen making a joyfull noyfe with Infimments continueth not, but is laid downe in fiience : fave onely fo farre as it is kept alive in the antitype, the aifeftions of our hearts, (our Praecordia) making melody with the fongs and profeflionsof our lips, and with the gracious and peaceable converfation of our lives.

'"' When you acknowledge it to be the dutie of fuch as are called " to the knowledge of the Truth, to come before the Lord, not " with forrow and (adnefle, and with a deje^ed fpirit, but with " finging.

What finging doe you meane "i If you meane onely the gracious rejoycingof the h€art,that indeed,though it berequifite to avoyd hypocrilie, yet it is not corapleate to reach the full extent of the dutie, the dutie of making a joyfuU noyfe with Tfalmes. Our chiefc Singer ( of whom you fpeake,) when he fet the Lord, and his own death and refurrc^ion before his face, ( which he was to under-goe for our fak€8)he was not oncIy glad in his heart, but hisglory

alfo

alfoCtbatiSj his tongue) rejoyced in finging aPfalmeu his laft Supper, ffal. 16.839. with Mat. 26. 30. And therefore it will be A difcord from the prafkife of our chicfe Singer, and fo a difho-nour to himjifour hearts fing with joy, but our glory (to wit, our tongues ) be mute with filcnce. Say not then, as you doe; " We are no more bound to make a loud noyle with our voyce?, " then the trees are to clap their hands, ( as Ifaiah prophecieth ) " or then the new Converts were to come with externall linging "of Pralmesj/jf^i. 51.11.

For in fo faying, you will not avoyde the authoritie of the Commandement, nor the necelTuie of that dutie of finging. For when God redeemed his people out of the Captivitie oiBabel, not onely their hearts (the hearts of them who were returning to Zi-:?« J were filled with rejoycing, but even their tongues alfo with finging, F/*/. 126. i, 2. And though the Trees cannot be laid in proper fpeech to clap their hands,(for they have no hands to clap) yet common fcnfe will eafily tell you, that ther§ is a Metaphor either in clapping of hands, or in the trees. If trees be taken properly, then clapping of hands is put ( by a Metaphor ) for the floa-rjlhiog fruitfulnefle of the trees of the field, which ( by the blefling of God) is wont to follow the profperitie of the Ghuich, in fuch aboundance, that their boughss and branches ftiall clap and daili themfelves and their fruite one upon another, whereby ( as by hands ) they reach forth refrefhing and food to the children of the Church. But if Trees be put by a Metaphor for trees of righteouf-nefle, (as the Saint? are fo called, Tfi.61. 3.) then they (hall clap their handsj andpoitt for joy ^ and jingaloud^{^ QX^rt^mg external! figncs of comfort) to behold andconfider the vponderfullgoodneffeofthe Lord, to themfelves and their brethren. And Co in the fame verfe, Ifai. 55.1*. when the Mountaines and hills are faid to br?ak forth before the Saints into Jinging^iithere be not a Metaphor infingingy then Mountaines andbillszre put fby a Metaphor)for Princes and men of high degree, ( aS'PJal.'ji. 3. ) which fhall give example to others in holy re;oycingi and particularly in finging praiics to the Lord. So that thefeTexts in Ijaiah^whlch you thoHgfett;:^ii)!ght excnfe yoiU;frQp/fingii!ig wMi^t.he Voycci, ( which 'Bkvidt'^ovtad to be done with a Ibud voyct) they will not exersptyou at all fromthladutle, but rather hiiid you the ftronger loit., Andthir^ •:.: foie:

Singing 0/ P s A L M E s,

forclooke as M^htnT)avid{uxh ; Jcryed to the Lord vohhmyvoyce^ '( Pfal. 3, 4'& 77' !•) ^ •"*" ^^^^ detraft from his meaning, chat -(ball fay, he cryed onely to God with his heart : So when Vjvid exhorteth the Gentile Churches to make a joyfuU noyfi unto God with PJalmes 5 yoa doe detraft in like fort from his meaning, when ,yciJ make his meaning to be j not that wee (hould iing unto God *with our voyecSj but that we {hould onely make melody to him, with grace in our hearts. Such detrafling from the Word is alike difallowed, and accurfcd of God, as is adding to the Word. -^^ ObjeB. 2. Singing of Pfalmes with the voyce, is but a type of *' finging Pfalmes with grace in the heart.

Anfiv. I. No Scripture fpeaketh of it as a type : nor doth any evidence of reafon fo declare it.

2. You might as well fay, that praying with the voyce v/as a type of praying with the heartjand lb is now abolifhed.

3. IffingingofPfalmeswithalcudnoyfejhad been atypicall worfhip, Vavid would not have exhorted us to the praftife of it -on the Lords day of theNewTeftament, Tfal. 95. i, 2.7.

4. Chrift and his Apoftles would not have ufed it in the Lords Supper, which is a feadof the New Tcftament, Mat. 2d. 30. nor would P4«/and 5//^/have ufed it i« frz/o« among the Gentiles, 1^^/36.25.

5. The light of Naturcj which is never wont to teach us types and (hadows, doth as well teach us to praife God in finging with our tongues, in times of our rejoycing, as to cry to God with our voyces in times of our diftreflfes.

C H A p. I V.

Propounding the fecond .^eftion , Stating it^ and Prcoving it.

He fecond Qtieftion about finging of Pfalmes, wwcerwef^ the matter of the Ffalmer to befitng ; for there be (bme who doe hot fcruple finging with the voyce (as the for-

mer fort did ) but finging of the Pfalmes of Vavid now

-in thefedayes of the NcB>Te/i<w»e»/, As conceiving Vavids Pfalmes

were

were penned for Temple worfhip, during the Psedagogy of the old Teftament. But now in the dayes of the Niw Tejiw^ent^ when God hath promised to powre out his Spirit upon all flsfti, now the whole worlhip of God ftiould be carried on, not by iet formes of P/^j/ww, (no more then by fet formes of prayer) but by perfonall fpirituall gifts, whereby fome one or other of the members of the Ghuichj having received a Pfalme by the enditement uf the Spirit, he fingeth it openly in the publique Afltmbly of the Churchj and the reft of the brethren fay Amen to it in (he clofcr

But touching the perfons of thofe who ftiould fing,it pertainech to the third Q«efiion. This fecond C^ieftion chiefly concerneth the matter to be fung, whether the Fjjlmet of "David^ or fome Ffaltne, or Hymncj cndited by the perfonall gift of this or that member of the Church. Wherein we hold and beleeve 5

1. That not onely the Pfalmes ofVavidyhm any other fpirituaH Songs recorded in Scripture, may lawfully be fung in Chriflian Churches, as the fong of Adofes^and Afaph^Heman and Ethan, Solomon and Heztkiah, Habacmk and Zachary^ Hannah and Veborak^ Mary and 'Elizabeth, and the like.

2. Wee grant alfo, that any private Chriftian, who hath a gift to frame a fpirituall Song, may both frame it, and iing it privately jfor his own private comfortj and remembrance of fome fpcciall benefitsor deliverance: Nor doe we forbid the private u(e of an In-ftrumentof Mulick thercwithall j So that attention to the infiru* raentjdoe not divert the heart from attention to the matter of the

Song.

Neither doe we deny, but that in the publiqne thanke^ivings of the Church, if the Lord (hould furnifti any of the members of the Church with a fpirituall gift to compofe a ffalme upon any fpeciall occafion, he may lawfully be allowed to fing it before the Church, and the reft hearing it, and approving it, may goe along with him in Spirit, and fay Amen to it. IVhen Chriji afiended up on high, to fit upon his throne of glory, looke as Princes are wont to doe in the day of their Coronation, [ Spargere Mijfilia & Vmaria'] fo did he powre out his gifts abundantly on all forts, gifts of Miracles, Healing, Tongues, Pfalmes.hnd the Churches were willing^ when they faw fuch fpeciall gifts of the Spirit powred out,to make irfe of thenij as occafion ferved. Whence it was, that fundry of the

tneni"'

-^ singing of Psalmes,

members of the Church oiCorimh^ as they had received a gift of Pralmes and tongues ff cm the Lord Jefus, fo they had allowance from the Church to imploy their gifts to ths f ubllque edification of the Church. But as fuch gifts now are not ordinarily beftowedj (which were at firft given chiefly for admiration and conviftion of Infidellsj i Cor. 14.22. ) fo we would not call upon men now^ to preferretheirordinary common gifts as more fit for the pub-lique edifying of the Church, before the extraordinary gifts of the holy men of God in ScripturCj who by the Spirit were guided to prepare fpirituall fongs, fuitable to all the conditions and aifefti-ons and temptations of the Church and people of God in all ages. So then the Queftion is, whether the Fjalmes of Vavidj and Afapb, and fuch other Hymnesand fpirituall Songs endited by the Prophets, and recorded in Scripture, be appointed by God, to be ordinarily fung in Chriftian Churches, or whether laying afide Scripture-Songs, we are to iing onely fuch fpirituall Song8,as (hall be endited by the perfonall (but ordinary ) gifts of any ordinary Officer or ^Iember of the Church ? The former we hold to be the Truth, others the latter.

The Reafons of our Faith and Praftife are theft : . I. Taken from the Commandement,or exhortation of the A-poftle, Ephef. 5.19. BeyoujiUed rvith the Spirit^ (faith hejjpeaklng toyourjdves ( that is, one to another ) in Ffaltnes and Hymms and (pirituall SongSy finging and making melody in your hearts to the Lord* To the like purpoie ig his commandement and exhortation to the ColoJJianr, Chap. 3.ver. id. Let thervordofChrijl diveUinyon richly^ in aHtvifdome, teaching and admonijbing one another^ in Pjfalmes and Hjmnes and jfirituall Songs, fiagingxvith grace in your hearts to the Lord, In both which places, as the Apoftle exhorteth us to fing-ing, foheinftruft'^ch us what theraatter of our Song fhould bs^ tomtiPfalmeSjHymnes^andJpiritHaUSongs; Now thofe three bp the very Titles of the Songs ofVavid, as they are delivered to us by the Holy Ghoft hitnfelfe: fome of them are called C^DmDTD' that iSjF/iW/iforae c^U'V'jnn) that iSiHjmnes-^ fome !— d inj^^ that is, Songs^ ^irituali Songs. Now what reafon can bs given why the Apoftle fhould direct us in our finging to the very titles oiPa-vids Pfalmes, if it were not his meaning that we (houJd fing them ? Yea,either wee muft exclude the Pfalmes oiVavidy from the name

o^TfJmesy and Hjmmj^ and j^irituaU Songs ; or ells we niuft be forced to acknowledge, that we are exhorted to fing them, as waii at any other.

C H A P. V.

^Efore we proceed to any further Reafons of the point, let U8 firft ( by the hcipe of Chrift ) cleare the Objections agah^ft this. The Objeftions are reany, and fbme ^^ of them feeme more weighty, and feme more liii;ht: let us unpartially and evenly (by the Lords guidance) weigh them all in the Ballance of the Sanctuary.

" ObjeU. I. liFaulhud UKa.nt'DavidsTfalmesjorScnptiire-JongSy '' it had been an eafie matter to have named Davids Pfalmesy or '^ Scripture-J^wg/, asPiWi^/himfelfe named his jo;^_g/, the ffulmss '^ orSo?7gs of Vavidy when he delivered them to the chiefe MuJiti-" an, and to his company to be fung.

Anfiv. I. It may as juftly be faid, xiVaul had meant to exclude "Davids Pfalmesyor Scnptui'c-fongSy it had been as ealie to have excluded them by name, and to have limited them onefy to (bch Ffalmes und Songs^ as the Spirit fhould fugged: unto their hearts.

t^nfrv.2. The Apoftle exprefly nameth FfalmeSj and Hj/wtjes, and fpirltuall Songs^ and they three are the very exprefle Titles of the Tfalmes in the Pfalme-Booke. Now why hefliould direft them to the very Titles oiDjvids Pfalmcs^^nd yet not meanc the Pfalmes, that bsare thofe Titles, can a good confciencc give a good reafon for it "i

Aiifof. 3. When PjyrVgave his Pfalmes and Songs to the Muli-tians ill Jpael^k was maete he fhould fet his name to them, or by fome other ma- ke mAke it appeare, that the Pplmes were infpired and delivered bv a Prophet of God. But after the Book ofPfjlmcs was generally knovvne and received to be of divine infpiratiorf^ ( as other Oracles of God ) the Pfjlmesare as ufuaily allec^ged In the NtJv lepaimnt^ without the name ofDavid^^s ivith itjLwi^a^. 44. y</c7/i3.33.

" ObjcB. 2. The Pfalmes here committed to the fpirituall Singers

D «jo

"tobefungjarethewordsofChriftj which are to dwell richly "in u?3C(7/.3.i6. But the Pfalmes dedicated to thefonnes oiCorahy '^weie the words of Pjz/;Vand Afjph. And fo the Holy Ghoft " calleth them. Not but that the words fpoken by the mouth of *^ VavidsinA AftphyWere the words of Chrift, but that the words '* which are to be the fpirituall fongs of the SaintSj wherein they '^ are to teach one another, and to ling unto God, they are words ^' rpoken to the hearr^by the voyce of the Spirit of Chrift. Bsfidcs, " the word of Chriftjis properly the Gofpel,by way of eminency, " in way of oppofition to the Law, given by Mofis,

Anfw. I. The words o( Vavid and Afjpb^ as they were the words of Chrift in the mouth oi'Davldaxid Afaph: fo they were the words of Chrift alfo in the mouths of the fonnes ofCorah^ or any other Singers in the Temple. If any of them did not fing them with the Spirit of Chrift as well as Vavid and Apph fpake, and penned them by the Spirit of Chriftjit was a finfull defedt in them, but not in the word it felfe, nor in the godly Singers of the Tem-c plcj ( fuch as HemjTiy and Jeduthun^ and others ) who were fpirituall, and holy men, and fang them with melody in their hearts, as well as in their voyces. And it will be alike finfull dcfe£^ in the-Wervle^amcHt^ in iuch as fing the Pfalmes of Vavid, to fing them without fome raeafure of the Spirit oiVavid- For the Apoftle ex-prefly requireth, that wee ftiould fing with grace in our hearts. But if the words of PuwWand Afaph, be the words of Chrift, and be (ling of the Church, with grace in the heart, wee demand whether this a^ of the Church,be not an aft of Faith,and of the obedience of Faith to the word of Chrift, in that Text of the A-poftle>

Anfrv. 2. It is an unfafe and unfavoury expreflion, to fpeake of the words of Vavid and Ajaph, as if they were onely the words of Chrift in the mouths of fpirituall Singers. For if they were not the words of Chrift in the mouths of carnall Singers al(b,then the holy Scriptures were not the word of Chrift, if they be read by a carnall reader. So the unbeliefe of man ftiall make the faith of God of noneelfeft j yea the word of God, not to be the word of God.

Anfiv,^. Let it be confidered in the feare of God, whether the Wi>rds oi Vavid and Ajapb^Cui)^ with grace in the heart unto God,

he.

a Gofpel-Ordinance, j-

be not as truly and properly (in the Apodles fence ) the word of Chriftjas any Song end iced by the private gift of any Siincof God now living ? If fo, then the Apoftle encouragech us to fing the Ffalmej of Vavid and jijaph with their Spirit; If notjthen there be Chriftians now, that are carried by a more infallible Spirit, then the Prophets were in old time. And yet Paul fpeaketh of the Saints now, as led by the Spirit of God , Rom. 8. 14, But Peter fpeaketh ofthe Prophet* then 3 as carried ( ^fojuewi) by the Holy Ghoft, 2 Pet. I. 21. Which putteth this difference, that fuch as are led by the Spirit may errejbut ftich asare carried by the Spirir,are carried and lifted above chemfelves by the Holy Ghoft, and cannot erre; and (b was David and Afapb,

4. Though the words of Chrift be the Gofpe!,yet the words of "David are not to be fhut out of the Gofpel j for the Gofpcl was preached to Ifrael , when "David and the other Prophets were preached, yea and fomc parts oiMofts Aiojieb.^, 2. Job. $« 46. ** ObjeB. 3, But ifthe Apoftle had intended to commend to the '' Churches the iinging of the Pfalmes and Hymnes and jpirituaU '^ S&agf o{ David and Afaphy what need was there for him to ex-^ hort either the Ephefians to be filled with the Spirit^ or the Colof-^ fiansy to have thetvordofChriji dtpell richly in tbemy for fuch a (er-" vice ? For any fmall mealure of the Spirit, and of the Word, will ^^ fijffice to fing the Pfalmes of David and Afaph^ in their words, ' and in the meeter and tunes accuftomed. But to invent new fpi-'' rituall Songs, fit to teach and admonifti the Church, would re-" quire a full meaftire of the Spiritjand a rich treaftire of the word *^ to dwell in us. And therefore PW biddeth the Ephefians, to be ''filled with the Spirit , in finging the (pirituall longs of the New " Teftamentjas drunkards are filled with wine,andin the ftrength " and fpirits of their wincj'.nvent and fing theirwanton Sonnets. Arifh^. I. Paul did exhort them to be filkd tfith the Spirit^ as drunkards be with wine, not that they might invent, and fingfpi-rituall SongSjas drunkards doe wanton Sonnets; for neither doe drunkards filled with tvincjufually invent Sonnets,but fing fuch as they learned before, when they were fober; nor doth the Apoftic fpeake of inventing Songs at all, either wanton Songs by drunkards, or fpirituajl Songs by the faithfull 5 but oncly to be filled with the Spirit, as drunkards be with wine, that fo chey might *-

D 2 voyd

voyd the riotous and excelTive mirth 0f drunkards, and employ and improve their holy mirth and joy ,10 the fingi/ig ofPfalmes and Hjmnes andfprituaU Songs^ for their own mutuall edification and coniblation, and for holy thankefgiving and praife unto the Lord.

.Anfip. 2. Though it doe not require fuch a full meafure of the SpiritiX\OT rich portion of the Word dwelling in us^to fing a Tfaltrn invented and penned to our hands: yet a full and rich meafure of the Word and Spirit will be needfull to performe all thofe dutieSj which the Apoftle in thofe Texts calleth for. For the Apoftle cal-leth tothe improvementjas of the whole word of Chriftjunto the teaching and admonifhing of one another, fo of the Tfalmes^ not onely unto thofe two heads^but alfo befides thofe, unto a further third end, to wit, unto the finging of them unto Gods praife. Now to be able to improve the whole word of God to thefe two fpirituall ends, and the Pfalmcs to all thofe three fpirituall ends doih require a full and rich meafure both of Spirit and Word to dwell in us^

Arsfac. 3. It will require a full and rich meafure both oilFord and Spirit to dwell in t*f, to direct and appoint a fit Tfalmey (out of the Booke oiFfalmes) fuitablc to the prefent occalions of linging to Gods praife 5 and to the inrtruftion and admonition of the Church, according to the prefent eftate of their affeftions, or af-fliftion?, their confolation,or converfation in hand.

Anftv. 4. It will require a fuller and richer meafure of the Word and Spirit to dwell inuf^ then acarnall heart would imagine even to utter a Song with fuch grace in the heart^as might make melody to the Lord ; It requires a good meafure of the indwelling Spirit, and word of God to pray in the Spirit t but much more to iing in the Spirit, wherein cur fen(es delighted with the melody are apt to (leak away our hearts from fpirituall fervency. Deborah found her heart dull to be awakenedjfo much as to mvr the fong,which ftiee had prepared by the Spirit for her and Baral{to fing together, Judg. 5.12. Awake^ Awake^ ( faith (hee ) Awake^ Awake Deborah^ utter afongjtha.t fourefoldingeminatiqn, Aw.ike, Awah^ , Awake, Awakli titter afong^ argueth in the beft of Gods ifervancs, a deepe *^ drowlinefle of fpirit, when wee ftiodd come to utter a fpirituall

Song fpiricuallydike as that fourfold ingemination to the Church

of

oiHierufakmi toT^iturne, KeiurnCy Eeturne, Returm^ Cant. 6.13. argucth a dtepe and ftrong averfenefle of the Spirit of the Jewes unto Converfion, and returning to the Lord. " Objedi. 4. The Apoftlc calleth the whole word ofChrift dwel-'^ iing in us, Pfalmes and Hjmnes and j^iriiuaU Songj, neither doth " he limit us to one Prophet more then to anotherjunlefle you will " iayj that the words ofChrift in the Gofpel, or which was pro-*'^ phecied by the reft of the Prophets j were not fpirituall foDgs ; " But the Apoftle calleth them all Pfalmes and Hjmnes andjpinttiatl " Songs^zs well as Davids/iHb.ey dwell in the heart. For the words " of Chrift thercj (to wit, in the heart) are fongs for the Spirit, '^ or ehe they are no fongs to any man. Therefore as yet, to ling ^^ the Prophecies okT)avid dSt^t our: common manner ^ is no wor-"^ fliip commanded or taught us in holy Writ. "^t Q

Anfw. I. It is a groundiefle AiilTtion to fay, that ?<«»/calleth the whole word of God dwelling in us 5 Tfahms and Hjm?ies and jpiriiuall Songs. For why then ftiould the Holy Ghoft give that ftyle and Title of P/^Wx and Hymnes and Jpiritujll Songs onely to the Booke of Pp/>«e/,and to none elfe of ail of the Bookes of the Prophets or ApolUes. Againe, if P^«/called the words of all the Prophets, r/^/we/ and Hjmnes anJjpir'ftuaU Songs ^ ivhy then did not the Prophets in their own language pen them with niuixaU accent?, as well as the PfalmesoiVavid and ylf^pb ?

Belides, if the words of all the Prophets were fpiriiuall Songs, why then did the Prophets themlelves tinde the Bookes of their own Prophecies bitter in their bellies? Kei^. 10.10.There be many words ofthePfophecF, that are more fit matter for humiliation and mourning before the Lord, then fit to be fung &sjpiritu.'.'ijimgs unto the Lord. But fuppofe there be many words of Ghrift, and of his Prophets, that are fie matter for fpirituall rc-joycing ( as indeed all the Doftrines and promifes of Grace be) yet what warrant have wee to fing them, as in Tome Cathedrail Churches and Coiledges, the Bible-Clerks doe (ing their Chapt<?rs out of the old and New Teftament ?

Anfw,2. Whether the words of Chrift in the GofpeljOrin the Prophetf, be fpirituall Songs or no, yet if tlie Pjd/nes of David be alfbthe words of Chrift, if they likewife da?ell hi our hearts, and if they be fpirituall Songs too , then it will unavoydably follow,

That

.^a singing ^ PsaLmEs,

That the fame word of the Apoftle that commandeth us to fing Tj'jimes andHmrtes and[pirituall Songs^comm^ndtih us al(b to fing the Tplmes * i Vavid^nd Afaph unto theLordsUnlefle you will fay, that the Vfdma oiDavid^nd Ajjph;fj\\ou^ dwellingin the heart,) are n<?iiher PfilmeSy nor Hymmt ^nor fpiritudl 5o?;gjjhowroever the Holy Ghoft entitle them by fuch names. How then can yoa fay, " that to fing the Prophecies of D^Wjdoth not yet appeare to bL--' ^^ a woithip ot God commanded or taught in holy writ ? A« for our common manner ©flinging of them, weefhall haveoccafion to fpeake to that hereafter.

" ObjeB.$. Pjiy/<^J P/i/wiejconficieredsnot as Scriptures divindy " inlpired, but as fpirituall Songs feeme to be appropriated to the ^^ Temple-worfhip. i. Becaufe they are appointed to be fungby "proper Officers and Muficall Inftruments, belonging to the ^^ Temple, as appeareth by the Titles of feverall Ffalmes, 2. Becaufe " neither Chrift, nor the Apoftles in their writings uCed them at " alljOtherwife then as the other writings oiAdofes^ and the Pro-"^ phetSjforinftruftion and il'uftrationjteaching us how to u(e the ^' fame. Thofe Pfalmes therefore as Songs, being proper to that *' Service of the Temple, are aboliftied with the Temple w6r(liip.

^Anftv. I, BoththefeReafonsare too (lender to confine Z)jz;iix' P/i/we/toTemple-worlhip.For i.Though ConiGofVavidj Pfalmes were appointed to be fung by the Officers & Muficall Inftruments of the Temple, yet not above one part of three, conlidering the length of the 119. Pfalme, There be an hundred and ftftie Pfalmes in all, and of all thcfe not above 57. are appointed to be fting by the Officers and Inftruments of the Temple : and Vfalms 119. is none of them ; fo that two parts of three are free from any exprcfle reference to the Temple.

2. The matter of (bmeTfalmej doth evidently argue, they were not appointed to be fung alwayes in the Temple 5 or at leaft did agree more pioperly to other times then thofe, wherein the Temple flood. The 74*^ Ffalme ( <vhich was a FJalme ofJfifh^bm joy-nzd With {he Pfalmes of Vavid') complained fhat the enemies had fent Gods Sanftuary into the fire, (as the Hebrew word« be) and had defiled by calling downe the dwelling place of his Name to the ground, ver.y. The 44^^ Pfjlme, though it was committed to the fonnes o( Corah, yet furely it was chiefly intended (as P<a«/ap-

plieth

pliecb part of it) to the times of the NewTeftament 5 For I fuppofe it CGirfId never be verified of any times of the Jewift Temple, (firft, or feeond ) that ever God gave up the people of Jfrad as flieepe for roeate, to be killed all the day, to be appointed for theflaughter, to be fore broken in the place of Dragons, and covered with the (hadow of death, when as yet though all this evill was come upon them, they had not forgotten their God , nor dealt falfly in his Covenant 5 nor their hearts turned backe, nor their ftcps declined from hifr way, ver. I7. to 22. Vmd indeed acknowledgeth this very word to be accoinplifhed in the Saints of the Primitive Churches in the Apofties times, ( Kom. 8. 36. J but where (hall wee finde the like innocency 5 with the like calamitie met together in the children of J/r js/,whilft the Temple was ftanding ? And is it credible, this Pfalme was confitied to be fung in the Temple, where they could not fing it, but with a fad reproofe to themfelves for their dtlcord in praftife, and yet forbidden to be fung in the Churches of the New Teftamenr, where (in (bme ages at leaft ) they might ling it, both with hearr5and voycc, and pra£tire,all of them keeping holy concent and harmony together ?

3. \t appeareth by the Titles of fuch Pfalmes as are dirc^ed to the Officers and Inftruments of Temple-Mufick, That there was foraeihing typicall or rudimcntall in the manner of finging fome of the FJalmes ot Vavid and Afjph in the Temple-wor (hi p. But this doth no more argue, that the whole fervice of God in (inging Va-z^i^/P(alme8 was typicall or rudimentall, then it will argue prayer to be a typi«all and Temple worfhip, bec.iufe prayer in the Temple was offered with Incenfejand fo with theTemple and with the Incenle to be abolifhed. He that will rmke the Pfaltncs of David (as they are fongs ) to be types of the fpiritiull fongs of the New Teftamentjand therefore now the finging of them to be abolifhed. He might as well fay(with M^.Smith Jehu the Letters ir; tht Scriptures of the old Tel^amenr, were typicall, (typing out the Law written in our hearts) and fo abolifli all reading of the holy Scrip* turesnow in the dayes of the Nta? Tejiament.

4. As it hath been (hewed above , that (ingJng of TfaJme; with lively voyce, isnot aceremoniali but a morall dutie, and fo conti-nuech now in the dayes of the N tv Teflament ; fo it may be as truly faidj.that the finging oiVavids PfaltneSa and other Scripture-

fongs „

ibngSjis in like lori; noc a cerenionidli but a morall dude 5 anid Co of like coniinuance in the New Teftament. The Pfjlmes oiVavid^ and AJaphy and ths reR', are as fuU of holy and lively, rpiriaiillj and evangeiica.il meditation?,and affef^iunSjInitiumentJjprayergj and piaireSjas any that we can expetS: to be endited by any Oliicer or member of the Chriiiian Churches now. Yea It is to be feared that the F/j/we/compiled by the devouteft Chiiftians nowjwould fall (hort of thofe oWavid and Jfaphy in fplrit and life.How then can we make the Ffalmes OiVavid and /4/>/'^3ceremonial) types of the fpiritnali fongs of the faithfull in the New 7ejlament 5 when as types are wont to be more car nail, and worldly, and literall, and iete fpii Ituall and lively, then the antitypes ^ Buc here the antitypes are lefle (pirituall and lively then the types.

5. As for that other Reafon taken from the praftife of Chrift, '^ and his Apoftlesj who in their ivritings never ufed the Pfahms of ^^ Vavid for fpiriLuall fongs, as the writings oiMofes & other Prp-" phets for inftruftion and iliuftratlon •, this is of as fmali force as the former.

For I. Wiltings are not a place or feafon for the u(e of^zVi* iuallfings. Tfjlmes are to be ufed for fongs in Church Aflcfbhlies, and private Soliloques and Conf^^renceSjnct in Writings: And yet fo farre as Ffdrnes may be ufed {qt fongs in wridns;, F<Jnl (o ufed theai in his Epiftles written to the Epbejians and Colojjians^ where heinftiuSeth both Churches, and in them all otherPjtofing thefe FJahms and Hjmms a^id jphiiujli Songs. Amongft which the(e TJalmes o^Vavid ind ^faphj if they be not principally intended, yet ilirely they are plainly included, or eife tliey are neither the word of Chriil:, nor are they Fjalmss and Hjmnes and fpiritndl Songs.

2. It If net credible, that Chrlfi: never ufed &iQ Ffthms ofVj-v'ld and Afiph for (piritHjII Songs. For the ufe of thole Ffilmes for Songs, was doubdtffe a part ot Gods woifhip whilefr che Temple ilood.And if Chriit had neglected any part of that wof fhipjwhich waj- then in force, how then, did himielfe fay, Ihat it became him tofHljlUall righ!eciijhejfe ? Mat. 3 • 15.

Beiije?, many things Jefus did and faid (and fo did the Apo-ftles) which are not wrl?ten \^ the Gofpel,nor Afts, nor EpiUles, 'job. 21.25. And yet diis is faid, that he with his Dilciples fung

an

an Hymncj Mjt.26. 30. And Hymnes is the genera]! tide for the whole Boake oiPfilmej-, For though ic be traullitedlj The Book^ of Pfalmes, yet every one that knoweth that language^ knoweth the word bj The Booke ofHymnes: So that looke, as when in ordinary fpeech we fay, They fung a PfJme, we nieane one of the fjdm^s of Vavid or Afaph^ ( unlefle fome other hi named ) becaule fuch are wont to be lung in ordinary ufe ^ S') when the Evangelifts fay, Chriil: and his Difciples fung an Hymne, the people of God would noteafily underftand any other but one or move of Davids Hjmnes, beeaufc ftich were wont to be the ordinary (bngs u(ed in the wof (hip of God. And furely if Chriil and his Difciples had fung any other Hyrnne, then one oi thefe Fplmes of David and Afjp-hy which were wont to be fung in their Temples and Synagogues, the Evangehils who are wont to record farre hffh matters in thing* which pertatne to Gods worfhip, they would not have omitted the (libftitutingofanHymneendiited for this fpeciall oc-cafion, in ftead of the Hymnes wont to be fung in the end of the Pafleover.

The like may be faid of P<j«/and Silas^ who are recorded (A&s 16. 25.7 to h^vefung an Hyrnne to God, ( for Co is the word ;) where common underftanding would take it for one or more of theHymnesof PjwVor-^/i/>^, and not any other new invented fpirituall fong, unkilc fome hint in the Text rhight carry us from the ordinary meaning and ufe of the word amongft the people of God,

'^ Ohje&. 6, Wee are called upon by David himlelfe to fing Nertr " SongSi Pfal. 96.1, and oft ehewhere, and fuch as had gifts then " ufed them for enditrng and finging ne;v fongs, as Ajiph^Htman^ '^ Ethan,^c. Thefoure Bea.diSjKev.'^.^, and the 144000 followers " of the Lambe did ling a new Song; as did they alfo, who had " gotten viftory over the beaft, Kev. 15.3,4.

Anfw, I. There is no eftate and condition that ever befell the Church and people of God , or can befall them, but the Holy Ghoftj as he did forefee the fame, fo he hath provided and recorded fome Scripture-Pfalme, fuitable thereunto. And thefe Pfa'mes being chofen out ftiitably to the new occafions and new condition? of Gods people, and fung by them with new hearts and renewed affeftionsj will ever be found new fongs. Words of etcrnall

E truth

truth and grace5are ever old (as the Gofpel is an eternall Gofpel) and ever nt.\N ■■, as the commandement of love is a new commande-menc as well as old. And to the new Creature all things are become newj 2 Cor. 5.17,18. Daily mercies are to him new mercies. Lam, 3. 23. &c. Duties of Humiliation, which have been ofanci* ent praftiie in the Church, are to himjas New winc.But to an old and carnal! heart, that lieth under the ftate of vanitie and corruption of nature, there is nothing new, no new thing under the Sun, Ecclef. 1.9.

2. Davids exhortation to fing a New Song, pertained to them in the old Tefiamem, as well as to us in the New. And yet they upon new occaiions fang the old Songs oiVavid, and that, with acceptance, 2 Chron, 5.13.2 Chron. 20.21, Ezjra 3,11.

3. Afaph, Heman, and Ethan, were men indued with an infallible meafure of a Spirit of Prophecy, in enditing thofe Pfalmes^ which the Church of Ifrael received from them. Give us the like men with the like gifts, and we fhall receive and fing their TfMlmes^ as the Church of Ijrael did the other.

4. The places objefted out of the Ket'e/^/io«, admit a further anfwer, though the former might ferve; the new Song mentioned Kei'.5.9,10' may either be underftood metonymically for a Dono-logy orThankefgiving, which the Saints in the Church fhould give to Chrift upon occaiion of his revealing a cleare expofition of the Revelation; or el(e, if it be underftood literally, that they fang that very fongjas it is there penned by the Holy Ghoft , then it appeareth, that at (uch a time that Song ftiall be tranflated into Number & Meeter,fit to be fung, and (hall be fung by the Church, when they fhall fee fuch a cleare expofition of the Revelation come to light, as fhall provoke them to give glory to Chrift, who hath received power to open the booke, and by the fame Power hath redeemed his psople,and called them to be Kings and Prieftsunto God his Father, And thus, this place onely ftieweth, that it will be lawfull to fing other Songs, befides thofe o("David and jifaph : but yet fuch onely,as are penned by an infallible Spirit; or elfe upon rptciall occafion, by men of fpirituall gifts, which wee deny not.

The Song of the 144000. followers of the Lambe, it is not ex-piefly faid to be a New Songy but as it were a New Song^ Rev. 14.3,

New

A Gofpel-Ordinance. %j

Ne^tothem who had been wont to heare the worftiippers of the Beaft VQ^^ng and rejoyce in their own meritSjand fuperftitioua devotions : And new alfo in refpea of the renewed afFeftionSjwhere-with they fang it: But yet the fame ancient Song which the ftieepe and Saints of Chrift, were wont to^»g,even in Vaviis time^of the righteoufneflcofChiiftjevenof hisonely, and of their ownblef-fednefle In his not imputing their finnes to them. Thus Vavids TJalmes in the fpirituall ufe and fence of them are new SongSj or as it were Nerp Songs, to this dayjunto all that are renewed by grace, to looke for their righteoufneflfe in Chrift 3 and nor in the works of the Lawjof which V^id was wont to fing^ no flefti living could bejuftified by them. And though it be faid. That no man could learnethat Song , but the 144000. who were redeemed from the earth; yet it is not meant of the words and fentences of the Songy but of the fpirituall fence and ufe of the Seng, which no man indeed can learne, but they that have felt the grace and power of their'Redemption by the Lord Jefus. As no man knoweth the new Name, but they that have received it, ^evel. 2. 17.

The Song of thofe who had gotten viftory over the beaft,

( Kev. 15. ) iiS ^^^^ ^^ ^^ ^^^ '^^"^ ^ ^°^^^ ^"^ ^^ *^^^ Lambe, ver. 3. Andfurelythe matter of i^o/ex Song^ QExod. 15.^ might juftly yeeld fit matter for the like DoxologyCor thankefgiving) upon the like occafion : As the like did fall out in the yeare 88. Rome being fpirituall ^gypt,Re^. n. 8. And the Pope with his Prelates re-fembling PhZraoh with his Task-mafters, and the Spanifh Armada marching forthwith the like pride and fury, to bring us backe to the Egyptian bondage-,and the Redemption from them all being alike miraculous ; upon which miraculous deliverance, not onely the matter ofMofes Song,but the very words alfo were then fitly ufed, andmilmay be for a fpirituall Song of thankefgiving unto the Lord, both for that and the like deliverances. ti\.i". t/t

And as for the Sorjg of the Lambe, which thofe that had viftory over the Beaft did/«g,farely all thofe Songs oWavid, which celebrate either his own deliverances from 5W, or the deliverance of the Church from ^gypta or Babylon, or from other enemies, may juftly own and beare that Title. For when David aeknow-ledgeth and profefleth, that in his Songs, the Spirit of the Lord fpake by hiin,and that his word was in his tongue>( 2 Sam,2^^2,) "^ E2 What

singing of PsAX MES,

What Spirit of the Lord was that, but the Spirit of the Lord Je-fusV And what are then fuch Songs^ but the Songs of the Lamhe^ through whofe Redemption the Church and Saints enjoy all their deliverances t And furelyj^^e Song of the Lamk, recorded (in Kevel.i')' 354O fecmcth evidently to point at fundry Tfalmes of David y outofwhichit was compiled and coUefted, and which therefore were (uitable and fie to be fung upon occafion of their viftory over the Bsaft , cfpecially with refped" and reference to thofe fpecidU (entencfSj which were fetched from thence, though with fome fmall variation , fuch as is wont to be found in all the Scriptures of the Nevp Tejiament ^quoted out of the old.

Rev. 15. 3'

Gmt and marveVoM are thy vp«rks^ Lord God Aimigh-

iie.

Pfal. 86.10. 'Thcu art great , and doeji n^ondrotu

things, thou art God akne. Ver. 8. Among the Godsy there is none like unto thee^ nor any vporki ^^H, ^h fpork/. Pfal. 111.2. 7he ^orh^ of the Lord

are great, Ver. 4. AndT^onderfuU, Jnji and true are thy m^es^ Ver. 7. l^he works of his hand are

7boM King of Saints. truth and judgement.

And ver. 4, Thou onely art P/al.71.22^ Othou HoUf One oflf-Holjf. Who foali not feare

thee, O Lord, andglorife Pfal.86. p. All Nations whom thou thy Name ? For aUNations hafi made , jhaU come and worfhip

fifalJ cortK and vporfhip be before thee^ O Lordp andglmfie th)

fore thee. N<m»c. ;. >-^,,. ... , ., ,.,_

^&r thyfudgements are mad^ Pfal.p. 1 6i "Xbe Lord U hQort>m by the manifeji, judgement pphich he execmeth.

pfal. 64. 9. -^11 men (hall feare and fhaU declare the warke of God \ for theyfhaU wifely cqnfider of his dor ings.

In as niich therefore as thefe who got the viftory over the Beaftj are faid to havepog the Song of the Lamk 9 and this Song of

the

the Ljmbe is exprefly fetched from ieverall words of praife to the Lambe, \n feverail Ffalmdf of r>jz;i^ 5 One of thefe two things ( ii iiot both ) will from hence juftly be deduced.

I. Either this. That any of thofe PJalmes oil)avid may be fung to the praife of the Lambed out of which thofe words of praife are fetched (as when the people of God are (aid to hare praifcd God wiihfuch a word in a Pp//«^ 3 it is meant ihey fimg the whole ffalmc ; a?3 2 Chron. 5. 13.8c 20.21. Ezra.^.ii.) all of ihen.i pointing at P/i/w^ 136.

Or el(e fecondiy. That k may be lawful! upon fpecull and <x-traordinary occafioES, toconipile a JpJrimall Sjng.om of Vavias words of praife difperled in fevcrall Pfalmcs of V^vid^ and other Pfalmifts in Scripture, and to fing them, compoied together as a ffalmt of praife unto the Lord. And both thde wee willingly admit : For thefe areMl the divine Meditations, and fpirituall ex-prefllons of the holy men of God in Scripture, wliich God hath prepared for ttie fetting forth of his cnvn glory. " ObjeB, 7. Ar the Apoftle writing to 'Timothy about Prayer ifi '' generall, and prefcribing no forme of prayer, it is therefore ^? jiuftly argued, that we are to ii(e no fet formes of prayer at all: "So the fame Apoftle exhorting the Churches to ling, and not •^ prefcribingatiy formes oiTfdmes , hence it followcih, that he " alloweth not the finging oiVavids PfalrmJ.And whatfoever Ar-"guments, ftrikeagainft ftin ted formes of prayer, ftrike againft ^' all formes of Pfalmes alfo^ as ftinting and quenching the Spi-"ritjScc.

Anfw. I. It is not true, that the Apoftle exhorting to Singedot?i not prefcribe any formes of Pfalmes. For in the fame Texts where be doth exhort the Cburches and people of God to Jing , he doth direct them alfo to fing Pfalmes ondHyrmes andf^iritujli Songs : whicharerlicexpreffetitlesof the very formes of rp//»ei enditcd by "David^nd -^f^p^^ 3S hath been fhe wed above. Neither can it be truly faidjthat he alloweth not the Jinking ofVavids Pfalmes. Un-lefle'it might be truly fard, that the Pfalmes oi Vavid, are neither PfahneSy nor Hymnes^ rior jphimalJ Songs,

Artfwii, Ttie Scripture putteth a manifeft difference betweeq thefe two, (et formes ofPtayet^ and fet formes oiPfalmes ; alfo between fet formes devifed and prelcribed by men, and fet formes

appointed

singing of PsaLmes,

appointed by God» Set formes of Prayer the Lord did never ordinarily prefcribe unto his peoplcj neither in the old 'Tefiament j nor in the Nen?; but fet formes oiPfalmes no man doubtethjwere ordinarily prcfcribed in the old Icfiamenty and wee fuppofe in the Ncrv alfo, in the Texts alledged.

Againe, fee formes devifed and appointed by men, I will not deny to be juftly reje^ed by the true meaning of the fecond Com-mandement: but God that forbad us to make to our felves any Images or imaginations and inventions for worfhip,did never forbid himfelfe to devife and appoint for us what forme of worlhip himfelfeplealedj either in the oWTejiament y or in the Nexp. And therefore what ever Arguments ftrike againft let formes of Prayer invented and prefcribed by men, there is none of them ftrike a-gainft fet formes oiFfalmes appointed by God.Neither can it with any colour be pretended, that the ?[times of "David being devifed and appointed by the H jly Ghoft himfelfe, (hould either ftint or quench the Spirit 3 unleffe it might be thought, that Gods own Ordinance to conveyjand quicken, and enlarge the Spirit, fhould become an impediment and reftraint to the Spirit. ^* Obje£i. 8. The edification of the Church and body of Chrift ^"^ under the Nea? lefiamentj ought to be carried on by the perlbn-^•^ all and proper gifts of Gods Spirit, E/?^. 4. y, 8.11, i6. i Pet. 4. " 10,11. Kom. 12. 4. 6.1 Cor, 1 2. But in finging of the Tfalmes of *' Vavidy there is no more perfonall gift manifefted, then there is *^ in reading a ftinted forme of Prayer.

Anjif. Thcfe Scriptures prove that God hath given the gifts of the Spirit for the edification of his Church : and that they who have received the gifts of the Spirit, (hould employ them to the edification of the Church. And fome of thofe Scriptures prove alfo, that they who have received any gifts, though outward gifts of wealth and honour, fhould improve and employ them to the good of the Church. But none of them prove, that ail the edification of the Church fhould be carried on by the perfonall and proper gifts of the prefent members of the Church. For then the Church fhould not be edified now in thefe dayesby the gifts of the pen-men of Scripture, whether ApoftleSjProphetSjOr Evangelifls, which is exprefly repugnant to (bme of the Scriptures alledged by you. For in Eph, 4.8. to 13. and in i Cor, 1 2, it is exprefly faid,

that

that God gave Apojiles, Prophets^ and Evangelifisj for the edifying of ihe Churchy till the nfhole body ofChriji be perfeBed at the day of hit comming. And leaft you fiiould dreame of new Apoftles to be raffed up in every agcj the Holy Ghoft telleth us , the Church of the Jewes at their laft converfion fiiali be builc upon the foundation ofthe Ldmbes twelve ApoftleSj 'Kev. 21. 14. The twelve Apoftles of the Lafnbe (hall have a fundamental! influence in the rearing and building of the Church of the Jewes^ not by their refurreftion to life againe in thole dayeSjbut by the power of the Spirit breathing in their gifts and writings. And as Abel being deadyetjpeaketh, Heb. 11.4. and that to edification: So the Apoftles though dead fpeake alfo 5 and J^avid being dead (peaketh, and fingeth likewise to the edification of the body of Chrift,till we come to fing Hallelujahs in heavenly glory.

Say not thele writings of the Apoftles and Evangeliftsjof Vavid and the Prophets^doe not (peake to the edification of the Church, butts they are expounded and applyed by the fpirituall gifts of the Minifters and people of God in each age. For the very reading of thens is an Ordinance of God, and no Ordinance of God is empty and beggarly, and deftitute of the Spirit : which is the vi-nitie of mens traditions, and may not be imputed to any of Gods Ordinances.

'^ Neither ought you to fayjThat in finging the Pfalmes o(David, " there is no more peribnall gift manifeftedj then there is in read-" ing a ftinted forme of Prayer.

For I.in reading a ftinted forme of prayer, there is no gift of the Spirit at all manifefted, but rather ( as I conceive) a manifeft breach of the (econd Gommandement of God, which is a grieving of the Spirit. But in finging of the Vfalmes oiVavidj there is a gift of the Spirit manifefted, even the gift of obedience to the command of the Apoftle. And that is the perfonall gift of him that fingeth.

And ftcondly, all the treafures of the gifts of the Spirit breathing in the Vfalmes oi David are like wife manifefted in the reverent and holy finging of them. You might more truly have faid, there is no more perfonall gift of the Spirit manifefted in finging the Tfalmes of Vavidj,thcn in reading the Pfalmes oiDavid ; becaule either of both thofe duties are alike afts of obedience to Gods Com-

mande*

maudement. But it" you had lo laid, your objeftion hadanfwe-red it fclfe.

" ObjeB.^. Many of Gods people now have gifts to compofe " fpirituall Songs, as well as carnall Poets to make carnall Son-*' net?3 or as drunkards that make Songs of Gods people. Now " every one that hath a gift is to adminifter it by Ghrifts Com-^' mand, i Pet. 4.10. And if any for want of experience of fuch " a gift in thtmielvc?, (hould queflion it, ihey may conlider the '*' promife of powring ouc the Spirit in a more plentifull meafure, " now in the dayes of the New 'Tefiament, then in the old.

^yinftv, I. Though many of Gods people have gifts to com-pofe fpirituall Songs ^ as well as carnall Poets carnall Sonnet?, and Drunkards prophane Sonnets 5 yet that will not argue, that the fpirituall Songs 3 which many of Gods people have gifts to compofe, arc fit to be fung in the publique holy Aflemblies of the SaintSj no more then the carnall and prophane Sonnets of drunken Poets are fit to be fung in civill Aflemblies. Let drunken carnall Poets ling their carnall Sonnets in their Tavernes and AU-hou(€?3 and fuch of Gods people as have received a gift to com-pofc a fpirituall Song fit for their private folace, fing it in their private houfes. But every fpirituall Song, fit for private folace, is not fir to be fung in the folemne Aflemblies of the Church for publique edification : no more then it is fit for every private Chri-ftian who hath a gift to compole a fpirituall prayer, to utter and powre forth the fame in the publlque Congregation of the Church.

Anfw. 2. It is more then probable, that many of the people of God in the old Teftament had gifts to compole fpirituall Songf, bcfides "David and Afa^h : and yet unleffc their gift were carried along by an infallible Spirit, they were not received among the Songs of the Temple. \

-^w/tt?. 3. Suppofe that fpirituall Songs compofed by an ordinary gift, might be received among the publique Songs of the Congregation, yet will it thence follow, that the Church ftiall be bound to fing onely fuch Songs, and deprive them(elves of the Tfalmet , and Hymnes , and jpirituail Songs of David and Afapb, which were compofed with a farre larger meafure and power oi the Holy Ghoft>

Anfvv. 4.

a Gofpel'Ordinance,

Anfw. 4. Ic is readily granted, chat as every man hath received a gift, fo let him adniinifter and difpenie it^accoiding to the Text alledgedj 1 Pe^. 4' 10. But yet in Chriftg way, every private gift is not fit for pubhque Adminiftration; nor every publique gift fie to be adminiftred to the ftiouidring out oi a greater gift then ic felfe,

Arifpp. 5. If fuch as want the experience of fuch a gift of fpfri-tuall Poetry in themfelves, (hould be encouraged to expeQ: it from the promife of powring out the Spirit on all flefla in the dayesof the Gofpel, QABs2. 17.) they might as well lookefor the gifts of tongues, and healing, and miracles. For it is the fame Spirit (though not the fame meafure) which is there promiied to be powred out upon all flefh; Let every man adminifter the gifts of the Spirit, according to the^meafiire which he hath received within his own line.

'* Objeli. I o. But the Lord is as full of the SpJrit now to heipe us " to endite Tfalmes^ as in the diyes of David and Afaph. And it *' feemeth a diftionour to Chriil, to dKpenfe his word by read-" ing and iinging, without the exercife of the glorious and va-"rious Adminiftrations of the fpirituall gifts of the Ncjv7ejij-ment*

Anfzv, I. Ths Lord is as full of the Spirit now, and a? able to furnilh us with a Propheacall Spirit now to endite Propheticall Scriptures, as he did furnifti the Prophets in the old Teflament, But yet God thought it no difhonour to Chrift to leave us the Scriptures of the old Prophets for our edification in the N-jv Tefia-ment, as well as in the old. It is the fame Spirit of the fame Ciirift that fpake by the Prophets of the old Teftament, and fpeaketh in the Saints of the N^rr. And it is no difhonour to Chriil to dif-penfe his word, and to guide the body of his Church , as well by the unity of the fame Spirit, as by the variety of the divers gifts of the Spirit now. And though we doe not exercid' the glorious and various Adminiftrations of the fpirituall gifts of the Neiv^efij-menty in the enditing of New Pjalmes^ no more then in the endi-ting of new Scriptures. Yet we can neither fing the old Pfalmes of David, nor read the old Scriptures ofthe Prophets acceptably to God, nor comfortably to our (elves urichout the exercife of the gracious and various Ipirituall gifts of the Nov "Te^ammt.

" ObjiB. 11. Wee have examples in the Neap Tejiament^ of exercl-" fing perfonall gifts, as well in linging, as in praying and Pro-" phecying, i Cor. 14. Which Epiftle is dircfted to all the Saint«, " I Cor. 1,2. in all places. And confequently, that Church is to « be Precedential! in difpenling perfonall gifts in this Ordinance " of Singing, as well as in any other.

Anfiv. I. The Direftions given in that Epiftle to the Church of Coriw//?, we willingly grant are Precedential! to all the Chur-chee^as well as the Direftions given in other Epiftles to other Chuiche?. And the Direftions there given be, that in diipenfing fpirituall gircsj Prophecy be preferred before Tongues , nor any Tongues difpenfed without interpretation 5 That order be obfer-Vfcd vvithc ut con^ufion j That divers may (peake without interrupt 'i>n ; That no man may fpeake without I'ubjeftioniThat women be not permitted to fpeake unto ufurpation -, That all things be done to edification. And all thefe Direftions are Precedential! to aU (uch Churches as have received the like gifts. But there is no diicftion gWen to the Church o^ CorinthyOr any other, that every man fhouid hivs a gift of tongues, or a gift of compiling a Pfjlme y or if be have a gift of compiling a Tfdme for his private ule by an ordinary Spiritjthat then he fhouid prefenc it to be fung before the whole Church, and the Church to fay Amen to his TJalme. For the gift of Pp/we/, which the Apoftle there fpeaketh of, was not an ordinary gift to compile fome fpirituall Pitty in verfe, but extraordinary, a8 joyned with the gift of ftrange Tongues. For it appeareth by the Context, that the gift of Tongues was ufed by the Mtmbers of the Church of Corinth^ foure wayes: i. In peaking mjjieries^ ver. 2. 2. In prayer , ver. 14. 3. Injingingy ver. 15. 4. In thankejgiving, ver. 17. So that the finging there mentioned, was by an extraordinary gift, as the Tongues were, in which it was difpenfed.

" Objedi. Indeed the gift of Tongues, wherein thefe^ Tfalrms " feeme to be uttered, was extraordinary, but it doth not follow "that the gift ofcompofingthofe Pfilm.s was an extraordinary ''gift, no more then prayer wherewith it was joyned, z;cr. 15, " or Prophecy, ver. 26. Singing Tfaimes and Prophecy differing " no otherwife then Poetry and P; ole 5 and if it was txtraordina-*' ry in the Corinthians , wee have no warrant for publique ordi-

"nary

A Gofpel-Ordinance, ^^

'^ nary finging in the New Tejiament from any example.

Anf'v. I. As the gift of Tongues was extraordinary^ Co wa$ every Oidinance diipen(ed in it, whether Pr^yer^ oi Pfjlme, or Prophecy, all ofthem exrrabrdinary, both tor fub'itnky oF niatter, (in the Spirit he fpeakethMyfterieSaZ^er. 2.) and for power and demonftration of the Spirit, and for fudJennefle and dextcritie of utterance without previous ilud , or meditauorij as /icis 2.4.11. What though there be an ordinary gjfc of Prayer arid Prophecy-ing,as well as of tinging? Yet nevercheiefle the Apoflles and Prophets had an extraordinary gift of Prayer and Piophecying: and ib had thofe Corinthians alio an extraordinary gift (chough in leffe raeafure ) of Praying and Prophecying and Singing alfo.

It is not credible that he who would have new wine put into new Bottles, would powre forth ordinary and common matters in new Tongues, and fo raife extraordinary expeftation of ordinary thing?.

Anfw. 2, It is an uncouth comparifbn, to make no more difference between finging Pfalmes and Prophecy, then between Poetry and Prole. In Prophecy we open the Scriptures and Counfels of God: in Pfalmes we open the Counfels and rhankefgivings of our own hearts •-, In Pfalmes we fing to glorifie God -, in Prophecy we fpeake to edifie men ; you might with farre more reafon and con-gruitie have faid,That Prayer and iinging PJalmes differ no other-wife then Poetry and Profe. And yet there is more difference even between them, then fo, as the Apofile James notcth, James

5-13-

dnfw. ?. When you fay, that if the finglng in the Church of

*'Cori«ti5» was extraordinary, then wee have no warrant for our " publick ordinary finglng in the New Tefament from any exim-ple: Neither doth the Argument follow, nor if it did, is it of any force. For though this example of hngiiig in the Church of Corinth was extraordinary: yet that flaging of Chrift and his D,:ci-ples at thelafl Supper was ordinary, A/4?.26.30. Andthv.ugh there were no example of pub^'q le ordinary S;ngi!)g in the Narv tefiamenty yet it is enough that tnere is a precept of {. ubJ que ordinary Singing ^iven to the Churches, both of the Ephtfians^ and of the ColoJJians, Evh. 5. i9.Colof 3.16. And what the Spirit fi^eak-eth to thole Churches, it (peaketh to all.

F 2 CHAP.

Chap. VL

Propounding a jecond and third Argument^ for the finging of Davids PJalmes,

|Aving thus (by the heipe of Chrift) cleared the 6rft

y ArgumenCjfor the Singing oiVavids Pfalniesjand (iich

like Scripture-P/a/wej" 5 Let us now proceed to a Cecond

Ars^unient 9 fallen from the end and uje of the Pfalmes of

Vavid. The Pfalmej oiVavid and Afaph^ and the like, were written for a threefold endjas we fee exprefied by the ApoftlejCoAj.i 6, CI. For Inftrudlion , or Teaching. towir3<2. For Admonition.

^3. For Singing Praife and Thankefglving to the Lord, Now if the Pfalmes of David ^ and the like, were written (as doubdefle they were) in the old Teftament for this threefold end, and each of tbem of niorall (that is, ofgenerall and perpetuall ufe ) and none of them abrogated in the Netr> Tefiament^ look then as it would be a facrilegious finne, to take away from the Pfslmei either of the two former u(es (the ule of Inftruftion, or Admonition 5) fo it will be alike (acriledge to deprive them of the threefold ufe, by forbidding them to be fung for praife and thankeigi-ving to the Lord. Whereto a third Arguruent may be added, ta" ken from the datie ojfinging Pfalmes every Sabbath^ and the dtiedi of provifion of other P/i/wej-jif the Pfalmes oiV avid^And other Scripture-P/^/m^/be re fu fed. It appearethfromPp/>«e95. l^S.'y.'&c. T!hat when rveprefent our jelves before the Lord^ to heare the vojice of his word (as we doe every Lords day ) v&ee fljouldcome before buprc fence vpith finging of Pf times. If ^q^ then fome muft have a gift, either to prepare fet formes oiPfalmes aforehand for every Sabbath' day j or at leaft a gift, upon the prefent occafion, fuddenly to invent and utter a Pjalme fit for the prefent Sabbath from weeke to weeke : Neither of both which are eafie to be beleeved. For if It werefo. then doubtlefle Chrift would have appointed fome or other Officer to attend to this dutie of compiling Pfalmes, as he hath appointed Elders to attend to the Miriiftery oi the Word, and Prayer, A^s 6.4. Or clfe he would infpire fome or other

^Member

Member of the Church withfuch a Gift and Spirit of Pfalmifiry, as might fuite the occaiions of the Church from Sabbath to Sats-bath. But neither of both thefe doe wee Hndcj either in the Scriptures of the Netv Tefiatnent, or in experience 5 we finde neither Ordinance appointing it, nor Pro^adence granting it. And yet evident it iSj that the gracious providence of God, is not wanting In fupplying well ordered Churches, with all fuch gifts of Preach-ingj and Prayer, and Rule, and the like, as God hath required for the edification of the Church to the end of the world. Neither !s It credible, that Chrift would take us off from fining the Pfalmes oiVavid and Afaph^ which were of divine and infallible infpira-tion,and leave us to an uncertain and common gift of private brethren.

" If it be faid , the Church of Corinth wanted not fuch gifts of -** Pfalmes, nor fuch members as did compile,! Cor. 14. 26,

Anfip. It is true, neither did they want gifts of tongues, and of Revelation in the fame Text. But thefe were extraordinary gifts, fit to glorifie Chrift in his firft afcenfion into Glory, and fit to commend and confirme the Gofpel to Pagans, but no where pro-mited to be continued to Churches in after ages, nor no where commanded to.be imitated : much leflfe our common gif[s,and the Pfalmes endited by the fame to be fubftituted in their roomes, and "Davids Pfalmes to be (ilenced , that our Pfalmes might be attended.

Chap. VII.

Concerning the Singers : andfirfi^ vphether one alone to fing , or the whole Church,

He third Queftion about Singing of Pfslmes^ concerneth the Singnrs. For though vocall Singing be approved, and alfo the Singing oiVavids Pfalmes, yet ftcU itrc-maineth to fome a Queftion, who muft ling chem. And here a threefold fcruple arifetn. i. Whether one be to ling for all the reft, the reft joyningonely in fpirit, andla/ing, Amen 5 or the wholeGongregation^ 2. Whether women, as well as men 5

or

or men alone 1 3 Whettier carnal! men and Pa^ins may be permitted Co iing with us 5 or Chriftians alone, and Church-Members^

Touching the firft of thefe Scruples; It is out of doubt, i. That a Chriftian man for his own private folace and edification, may fing a Vfalme alone by himfelfe; as Aja^h had his Songs by night, Ffal.jy.6. 2. It is granted, that he who had a fpirituall and extraordinary Gift of enditing SLPfalme, might (ing it himfelfej and the reft of the Church joyne with him in Spirit, faying Amen: though in the old Teftamentjhe that endited che P/i/w*, gave it to the Mailers of Song, to be lung pubHquely, by others as well as himfelfe. But the Queftion is of Singing the Fjalmes oi David and other Scripture Pp/weJ, whether they are to be fung by the whole Congregation,or by onealor;e for all the reft, (the rell joyning onely in the Spirit, and in the clofe ) faying. Amen 3 And to make good this latter way,

*' OhjeB. I. It is alledged 3 In the Church of Corinth, one had a " Ffalme, i Cor, 14.26. And he that had a Pfalme fung in the Spi-" rit, and was direfked to fing with underftanding alio, (that is, " in a tongue underftood by ihe whole Church ) that they might " joyne with him in Spirit, and fay Amen, ver. 15;, 15.

Anfip. This onely concerned the extraordinary P/d/^we/, endir ted by fuch as had aUb a gift of Tongues as well as of Pfalmei, For therefore it is, that (uch are direfted, as they fing in the Spirit, that is, by a fpirituall gift, fo to fing with Uiider(landing al-fo,to wit, with the underftanding of the Church. But this con-cerneth not the Singing of the Tfalmes of Vavid^ which now are nor glvsn by any pec liar gift to any one mm. " ObjeSf, 2. It is alf.) alledged. That Singhigof P/^/wt'/isan aft " of Prophecy. And the Prophets were to fpeake one after ano-'^ ther , and if any thing were revealed to another that fate by, '* the firlt was to hoid hi? peace, i Cor. I4. 30,31.

Anfw. Prophecy is takei» two wayes in Scriptures, to omit o-ther acceptions of the word, not pertinent to the point in hand. I. Sometimes more ftri£t.y a.'H properly, for Preaching, that is, for expounding and applying Scripture to edification. 2. Same-times more largely , tor the pubhfliin^offpirituail things to the glory of God, and edification of oar lelves or others. And in this

fence

fence Maftcr Perkins ( in his Prophetka ) maketh two parts of . Si- Preaching ot the Word.

**' / ?, Prayer; for which he quoteth. Gen. 20.7. Abraham is a Fraphet , and he fhall pray for thee j he quorech alfo 1 Chrm 25.1. where the SorinfiS of Ajaph^Heman^ and Jeduthun^ who were Sing-erF, are faid to Prophecy rvUh Harpes, Which argueth that finging o{Pfalmes as well as Prayer, may in Tome fence, (to wit, in this large fence ) be called an aft of Prophecy. But in this ience Pml doth not fpeake of Prophecy? for he doth ex^refly dirtinguKhit from prayer, and much more from finging, i Cor. 11. 4,5. At>d in this 14. Chapter to the Corinthians, he doth plainly diltingu (h prophecy from finging oiPfalmes j for when he exhorterh them to covtc after fpirituali shifts, chiefly, that they might prophecy, ( I Cor. 14.1.)it is not his meaning, they (hould chiefly covet after (hegiftofenditing or finging Pjalmes^ but rather after the gift of Preaching, to wit,ofexpou iding and applying Scripture to e-dification. When therefore Paul direfteth the Prophets to fpeake one by owtyver. 30, 31. He fpeaketh not of that kinde of Prophecy, whereby many may fing one and the fame Pfalme together, but of the other kinde of Prophecy, which is Preaching. Howbeit, true it is alfo, that if many fliall fing feverali Pfalmes at one and the fame time together in one and the fame Congregation, it would breed the like confufion in the Church, as if the Prophets Ihould fpeake two or three, or more of them at once* " Ifitbefaid, Why, is it not a confufion for fo many voycesto " ioyne together id figging a Fp/mejthough it be one and the fame *yPfalme?

Anjrv. No more now in the Tslew Tejiament , then it was in the old , when the Trumpeters and Singers Were as one, to mike one found to be heard in praifing the Lord , and ivhen they lift up their voyce^ neith the Trumpeti:rj^andCymhaUs^and Liftruments ofMufickfi^ and praijed the Lord) faying J for he if good, for his mercy endureth for «z«r, 2Chron. 5. 13. For then God fhewed his approbation and acceptance of that corcourleand confent of/omany vayces together, by filling the houfe of the Lord with a Clc>ud, which was a ^ gracious figne of his vifible pretence with them, and acceptance of them, and of their worfhip. And fiif el v, Tf the concourfe and con-ient oi To many voyces had bwen a confulion, doubtleHe it would

hare

^o singing of P s A L m E s,

have been as much difpleafing to God in the old Teftament, as in theNe«?. For God is not a God ofconfuiion in the Churches of the SaintSj whether of the New teflamentj or of the old, i Cor. 14. 33. And if our defire be, the will of God may be done on earth as it is done by the Angells in Heaven, we rtade of a multitude of an heavenly hoafi of Angells, praifing God^ and faying^ Glory be to God on Highy &c. withouc any coniulion.

" ObjeB, 3. Scarce any example can be given of any entire Gon-" gregadon, that fang together, mentioned in Scripture.

^hfiv. 1. Though no example could be given, yet it is afuffi-cient warrant for the Duty, if any Precept have been given of it in Scripture, and the Pieceptis plaine in Colof,i^.i6. wheie the whole Church oiColoJfe is exhorted to have the word of Chriji dweli richly in them^ not oneiy to Teach and Admoni(h one another, (iS well in the Pfalmej^ as other Scriptures) but alfo to fing the Pfalmes with holy melody to the Lord. li: God had reierved this Dutic to (bmc (eltdi Chorifters, he would have given fome direftion in the Nen? Tejlament for their Q^ialification and Eisftioii: But fince he fpeakcth nothing of any inch feleft Mufitiansjhecomraendeth this Dutie to the whole Church.

" Afiftv. 2. It is not fafcly (aid, that (carce any example in Scrip-'^ ture can be given of any entire Congregation that (ang toge-** ther.

For I. InExod.i'y^i. i^v/ej and the children of//r*ie/are faid to fing a Song of Thankelgiving to the Lord. And the fame, they, that fang this Song, the fame are iaid foonc to forget Gods works, and not to waite for his Counfell, but to fall a lufting, Tfal. 106.12,13,14. which was the body of the people.

2. Chrift and his Diiciples when they adminiftred and received the Lords Supper, ( which was a Church Aft ) they were an entire Congref^ation. And they afser Supper Jung a Pfalme or Hymne^ Mat. 26. 30. To fey, that one fang it, and the other joyned in Spirir, faying. Amen, hath no foot-hold in the Text, k might as well be laid, they all tooke the bread, they ail blefied it, and brake it, andgave it, in that one did it, and all the reft joyned in Spirit, and confented, and like enough to the blclTing of it, faid Amen.

3. It is no llraine of wit, but a folid and judicious expolicion of ,the fourth Chapter of the Kiwlatioa, to make it a defciiption of a

par-

particular viiiblc Church of Chrift, according to the platforme and patterne of the New 7efiament: where, as thefoure living Crea-inres^ are the foure forts oi-Officers, (b the trventy-foure Elders fet forth the brethren ot the Ctiurch, who are as Eiders, (in refpeft of their ripe age, Gj/. 4. i, 2,5.) and twenty-fourcjin number, answering to the twenty-foure Orders of Priefts and Levites,!C^row. 25. 9. &c. And theie are all faid to joyne together infingingamw Song unto the Lambcy Rev. 5.8,9,10.

« Ohje^.^. It the whole Church (hould fing together, then all "^ the members were Teachers. For the Apoftle biddeth us to " Teach and Admonifh one another in Ffalmesy 0010^3. 1 6 . Buc " the fame Apoftle denieth all to be Teachers, i Cor. 12. 29.

A»fn>. Though the Apoftle bid us to Teach and Admonifh one another in Pfalmes i yet he doth not fay,that we fhould Teach one another by finging Pfalmes together ; But he there holdeth forth a twofoldufe and improvement of the whole word of God dwelling richly in us, and a threefold ufe and improvement of the Ffalmes. The whole word of God dwelling richly In us, is to be improved to the Teaching and admoniftiing of one another : buc the Pfalmes are to be improved, not onely to both the(e ends, ( as all the reft of the Word befide ) but to a threefold end alfo, evea to the Singing of Praifes to the Lord. Now in this third end, all the Congregation may joyne, in improving the Pfalmes thereunto, though not in the Publique Teaching or Adinonilhing of the Church by them,yet in fetting forth the Praifes, the Couotels, the workes oi God declared in them.

Anfv. 2. Though not every one that Singeth a Pfalme, may be faid forthwith to Teach or Admon-fti them that fing with him, yet he that appointeth the Pfalme to be fung,may be faid to Teach and Admonifti the whole Congregation that are to hng itjor heare it. Julian the Apoftate, tooke himfelfe to be admoni(hed,yea and reproved when the Criftians fang in his hearing the 115. and 97. Pfalmes ^ which declare the vanitie of Idolls, and the confulion of fuch as worfhip them, as is recorded in theChurch-Story by Sa-crates^tbeodoret^Nicephorm,

Anftp. 3. Though the Apoftle deny all to be Teachers, hh meaning is onely to deny, that they are all Teachers by publique Office , to attend upon Expounding and Applying Scripture to

G publique

to then

pubUqiie.edification: But it was no part of his meaning, either forbd private Teaching, or Admonition of oneanother3(for then AqaiU and PrifciUa had gone too farre in inftrufting ^faUos^ Acts 18. 2 5,) or to forbid the quickening and edifying of the Spirit of one another, by finging together Pfaltms of Inftruftion, Acl-monition,Confolation to tbemfelveSjand Prayer? and Praifes to

-.! T 1

the Lord.

C H A P. V I I I.

whether ivomen may fing as vpcH as men,

iHe fecond fcruj le about Singers is, iFhetber women mayfing at fvel) at men. For in this poynt there be fume that deale with us, as Tharaoh dealt with the JjraeliiejiVvho ihcugh he was at fit(l utterly unwilling that any of them ftiould goe to facrifice to the Lord in the Wildernefle, yet being at length convinced that they muft goe, then he W3S content the men ftiould goe, but not the women, Exod. 10.11. So here, fotne that were altogether againfl finging of ^/j/iM^/ at all with lively voycejyet being convinced^ that it is a moeall woiftiip of God warranted in Scripture, then if there muft be a Sifyiing>one alone muft ling, not al]5( or if all} the men onely,ai)d not the women.

" And their Reason is. i. Because it is not permitted to awo-"man tofpeakein the Church, iCor. 14 34. how then (hall they ^Sing ? 2. Much fcfie is ii permitted to them to Prophecy in the ^Church, I T'iw.a^n,!*,' And finging of P/^Z/we/is a kinde of "Propheciving.

O le answer may at once remove both thefe fi:ruples,and withall cl are the Ti uth. It is apparent by the (cope and context of botb thole Scriptures, That a Woman is not permitted to fpeakc in the Ci^urch, in two cafes.. 1. By way of Teaching, whether in expounding, or applyirig Scripture. For this the Apuftle accounteth an aft of Auihoritie, which is unlawfull for a woman to lifurpe ^ over the man, 1 7im. 2.13. And befides,the woman is more fiib-jL& to Error then the man , ver. 14. And thereiore soigbtibone prove a Stduccr^if ftiee became a Teathci*

2, Ic

a G^fpelr-Ordinanctn »•%

2. It IS not pemiittfd to a woman to i'peake in the Chuichj by way of propounding QjeftiofiSj though utider pi eceixe ot dciire to learne for kier own idcisfaftfon j but rather ic is itquired fhee (hould aske her husband at hc>m^i Cor. 1,4."3^.

For under pretence ot Queftioning for learning fake, (he might Co propound her Queftioo, as to Teach her Teachers ; or if not fo, yet to open a doore to fome of her own weake and erroiicous apprehenfions j or at leaft loone exceed the buunds of womafil|; modefty. '^ ';«ki.w-w^Nu^i-it.i^XjS«o\a u^>,:t[«d'J i: ^^^

Nevfrthelefleln tWoothW c^!(;^:isdtiTeJl Wo^aw-^sJilIowed to fpeake in the Church, i* In way of fubie^ion, when (hee is to give account of her ofictice. Thire Peter Q^i^rtioned Saph^rj. before the Ghuiich touching the price of land fold by fer'and her husband, which her hu^bind had concealed by hw lye: -Atid ihce accordingly fpake in the Church to give sn(wef to his<5L2'^iony ASs 5.8. 2.In way of nnging forth the Prailcs 6f the hjMd^x6^f' ther with the reft of the Congregation. For it is evidem the Apq* ftle layeth no greater rcftraint upon the women 'for lilen^e in the Chupchj then the Law had put upon them before. For fo hirt)fclf« fpiakethinthe-plicedkdg^dj 1 'GVk,-t<^ 34* Ititmifefmiuedto the women to ^eak^^ but to bk under fiihjiBim'.<as iil^fdth'tlMLaiv» The Apoftic then T^d|iiireth the fame ftfbjeftiohin the wbmanj which the Law had piit upon them: no more. NaW it is certain, the LaW} yea the Lawgiver MiiJ4s> did permit Miriam and the wo< riWsTi that'went e>tft '^fterli^-tb'ri'Bgibreh 'the praifts of^the Lord, as well aVthehidfijin^ toaftrwcf the men in eheii^ S >ng ctf^^h^nkefi" giving^ SingWe to the Lordifi/r he-hub triumphedglitiifujly: the horje Jnd hkrtdertath'he thi^Hime intothe -S'fi^Ex'bd. i^. 20,21; Which may be a ground ifeftfefctlV to jdfti^^theljiw'fulfpraftire of wome^ri^ in Hiigmg to^ec'hrfr'wlth nfefttheFraileSofthe Lord. And acctKdVv ingly the andetTt-jyra^^Hfe^tjfMFomin in tfie^iirtiiriVte Churthfes to fiig the publiqtTepi*aTrcs<:f tlie'Lord 5 wee reade ftcorded in the EccIefiaftical!Hiftory3/S(?crdirlfjrl'.*Book€5Ghapter i8.oftheGrecke Go^ejattdCbai>. i6. dftbi Laiinfej T'Ufeeahfet thirdBooke,Ghap-.> ter i^y '" -^«'"i<I : -i ■ .. ^ . • : :'; "^ ? w:. ■: • : i ;-ur. '. ... ....;

>■ ^^i!t Hi3if)ntfjr)fcniuf/ iiJj.io'^ j>;JK>frtoi l>nf.i?f)Dfrnav!i' i i si^4

# C HA ?• IX«

whether carnail men may fi»g , af rvell as

[He third fcrup^e about the S"nger8 remaineth, Whethit earn jU men and Pagans may be permitted tofing with Wfj or Chrijiianj alonej and Church-members f vv hat wee bckeve in this poyot> may beXummed up in thele three particular*.

I. That the Church and the members thereof are called to fing to thePraifes oi God, and to their mutuall edification : For they were ChuEchasof^Ghriftjjand members of C^Uiche?, %vhom the Apoftlie'exhorfcthtofpeake toihemklve?, and maks melody t-o theLord with PUlmes^and Hymnesand fpirituall longS3£/>i^.5.

. 2.' That the Praifingof God with Ffabnes is comely for all the aprightj whether, received into the Fellowftiip of any particular '/ilible.Gharch,or no. F-orfomuch the words otPjw^ hold forthj Traillii.QomelyforfhfiiJvightiW3i'<:\^S>. I-^> ' ,, ,, ^

5. Though fpifituallgitts are neceflary to make melody toth« Lord in finging ; ^et fpirituall gifts are neither the onely , nor chiefa grourjdoiiiogix!g*v but thechiefe ground thereof is the mo-2;3lldut5f lying upon all mfisj) by the Gpmmandein^nt of God j 1/ anjtbe merry tefing Ffahtes^ Jam. 5' '5. As in Prayer,,though fpirituall gifts.be requifite to make it acceptable j yet the dutie of prayer lyeth upon all men, by that Corappandijii^nt which forbiddeth Atheifme j it is thefoole that faith in h^ heari^^here is no God^ of whom it is faida they call not upon the l>9rdyPUUi 4^, 1.4, Which alfsj €0 may ierve for a )uft Argument and propfe of the point.

I. If by the Gommandementof God, and indeed by the light of Nature^if all men be bound to pray unto God in their diftrefles, (aseven Jqnays IVfarrsoers willconfeflein-aftorme, Jonah i, 6.) then all men are hkewife bound to fing to the praife of God in their deliverances, and comforts; For the word runneth alike le* vell^Ii any affli^edpUi himpraj ?h anj mmy f let him fing FfalmeS) Jatnefi.iz*

a G^ffel-Ordinance, j.5

A fecond proofe mxy be tak^n troni the general! Commande-ment to all men upon earth to fing to the Lord, Tfd. 96. i. Sing Mnto'the Lord all the earthy Pfal. 100. l, 2. Afake ajeyfull noyfe unto the Lord alljee Lands ^ come before hit pre fence tvithfinging. Pfal. $%, 32, SinguntO'the Lord all the Kingdomes of the earthy O fing Fraifes unto the Lord. And indeed the grounds and ends of Singing5though fome of them doe more peculiarly concerne the Church and people oi God (and therefore they of ail others are moft bound to abound in this Dutie;) yet fundry of the grounds and ends of Singing are common to .^11 the (bnnes of men, and therefore none of them to be exempted from this (ervice. Af, the fovcraignty of GodyThe Lnrd-is a great God^ and a great King above all Gods^ Pfal. 9«5. 3, And theretorc mak^ a joy full nyfi to him with Pfalmes yver. 2. He it to be feared abavc all OodsydiA. 96,4. And there fore _/i»g««/« him all the earthy

The greatnefle of Gods workes of Creation and Providence^ they are other grounds of Singingjand they concern all the Tonnes of men in common, P/a/. 145. 6. to 10. Ihe Lord giveth fcod to all j^j5b,ver.i5ji^. Therefore let all flefli blcfle his holy Name3z;er.2i. Let every thingthat hath breath Traife the Lord for bit mightie AHsy and for his excellent Greatnejfey Pfal. 150. 2. to 6. The endof iinging is to praife the.Lord for his goodncnTe, and to (lirre up our felves and others to ierve the Lord with chearfulnefle and ^ad hearts. And therefore IraveUersy Ttifonersy Sickmen^ •^&j;»e;7,being(aved. from feverall diftrtfles by the good hand of God , they are all of them commanded to praife the Lord for his ggodttejfey^nd to declan his wonders before the jonnes ofmenyPCdA, i6j..,6. to 52. " ObjeH. I. Againft the iinging of all forts of men in theCongre--*'gation,caina!l as well as Chriftian, is taken from the examples ** of Song fet forth in Scripture, which botlv in the old Tefiament, **arid in the Nea?, were onely performed by the Church and " Church-members. As the Song oiAdofs at the red Sea was fung " by Adofesy and the children oiJfraely Exod. 15*1. His other Song, " Vent. 52. he was commanded to teach it to the children oflpael^ ** J)eMt. 31.19. The Song of Deborah was fung by her and Baraks > *« Jiidg. 5.1. Under the K'ngs of Judah , and after the^returnc j *f from Captivitie, the Officers of the Church onely fang for the,, « more orderly carrying on of thai Ordinance,i Chrm, 6.^0 32. **e&*i6'4«Nei&. 11.22,23. *'In.

^ In the N^R' teftament , Chrift and his Apoltles iang in a place " apart from others, Mat. 26. 30.

" In the Church of Cwi»/iE>,none but the brethren had libertie of

" Prophecyj in Teaching or Singing Ffalmei. In the Revelation the

^fottre Beajify and the twenty-fottre EUers^ and the 144000. who

" (iing the praifes of God and of the Lambe, were apparent reprc-

" fcntations of the Church her Officers and MemberSj Kev. 5. ^.

« c^ 14-3. «^ 15-13233,4. ^

Anjrv. I. All thefe examples prove no morej but what we wH-

lingly grantjand what in the former part of this difcourfeswe have

been occafioned to niaintaine and prove, to wit, that it is lawfall,

not onely for one man alone, but for a whole Church, Officers

and Members, to fing the praiCes of the Lord in heart and voyce

together with one accord, and fo much all theft places doe evince.

2. We live not by examples onely , but by precepts alfo. And

evident precepts have been alledged already, for the generall pra-

Alfe of Singing by all the fonnes of men upon the face of the

earth.

3. Some ofthefe examples doe allow even wicked men and A-poftates to fingjthough it be to upbraide and convince their wic* kednelle. As that Song of Jkfojes^ Dtut. 32. was appointed to be (iingby the children of i/r^e/, not onely in Canaan^ but in their State of Apoftafie, and calamitie, If^hen evill jhottld befall them in ihe latter dayes^DeiK.^l. 1^.21^22. 2<p,

" 0hjeBi2, It is one of the peculiar priviledges of the ChuhAi'-'^ that the publique difpenfation o^the Word is commttted onety " to them, Rom. 3.2. e^ 9. 4. But fingmg for the matter of it, i^ '* nothing elfe, but the word, Col. 3.16. And the aft of finging m '* publjque, is the publique difpenfation of it.

Anftt>, I. The publique difpenfation of the Word, to wit,by Preaching, that \% , by cxpofition and application of the word, and that in way of office, is committed onely to the Church, atiq to fome feleft members of the Church, chiefly for the Churches fake, though the benefit thereof may redound alio to men without. But the publique difpenfation of the word is not fo eon^i^a' to the Churchjbutthat occafionally men without may pubiKjitidly" as well as privately, diipenfe the counfell and will of God both to the Churchy and co men out of the Church, And it may be a finne

both

a

a ^offd-Ordmance, ±<j

both in Gods people and in otherijnot to hearken to it. Phofaah Necho (though neither Ifraelite nor Frojelyte ) yet by his Embafla-dor« did publiquely declare the counfell of God to Jofiah; and it was a dangerous linne in Jofiah ^ that he did not hearken to the words of Necho} which the Text (aich, were from the mmfhofGodj zCbron. 55. 21, 22, Bj/^4»« publiquely dlfpen(ed che counfell and word of God throughout the ■23. and 24*^ Chapters of Numbers^ to BalackjLnd the Princes of-M»^/^; and it was a defolating finne In Balackjind the Princes of Moab^ that they did not heaiken to him: and it would have been a linne in the Church of JfrailalCo^ a they hearing of the fame, had not received his Prophecies ( which God put into his mouth ) as the word of God. The King of the Thilijtimt reproved both Abraham and Sarah from the word of the Lordy Gen. 20.9, lo. t6. and it had been a finne in them both 3 to have negleded his reproofe.

jinfiv. I. It is one thing publiquely to difpenfe any Ordinance or worlhip of God y which is peculiar unto ihc Church, ( as the Scales, and Cenluresj and the like t ) another thing to joyne with the Church in fuch parts of the publique worlhip of God, which are not peculiar to the Church, but common to all the fonnes of men. Of which fort the publique prayers and praifes of God be, and to the ffalmes alfo; which though they be difpenfcd and offered up in the very words of God, yet due praifes are not therefore the more undue, becaule they are offered up in due words. " Obje^i, 3. It is confufion for the Church and the world Co fing *^ together, in a mixt AlTembly.

Anfiv, I, \\l that are out of the Church, are not forthwith the world, many are called out of the world ( and fo indeed all ought to be, except the children of the faithful)) before they be received into the Church. And (uch though they do ling with the Church, yet it is not a finging of the Church and world together; becaule they are not of the world, biK Chrift hath calieJ them out of the world, and the world hateth them.

Anfiv.2. It is no conHi(ion,but lawfull communion,for Church and world 10 joyne together in a mixt AlTembly, to performe fuch dutie*,as God requireth of them in common: as to heare the word of God, and the like. In Antioch in Pifidia, the whole Citic al-XBoft (jihe greateft part whereof were Pagans );came together to

heare

Sin^hg of P s A L M E s 5

hcare ihc word ot OoUi AUs 13. 44. Was this a confuiion ? And what if the Apoftles had prayed in that mixt Aflembly , and all the faithfull had faid Amen to their prayers, and what it Pagans aWb underftanding what they prayed,had faid Amen with them, had it been a corvfufion V Yea what if in fuch an Aflembly, they (hould not depart without the publick praifes of God in a P/a/we, and that whole mixt Aflembly fhould joyne together in the fing-ingof itjwould itbea confufion "i If it be noconfufion for ail forts of men to joyne together in a mixt Aflembly to heare the word of Goda becaufe it ^^ a dutie required of them all j then neither is it a confufion, but alawfall communion to joyne together in finging the praifes of God in a P/iW, becaufe it is aducie required of them ali. "David foretelleth , that all the Kings of the earth ( and why not their people ai well ? ^fhaUpraife the Lord^ rvhen they heare the words of hit mouth. XeatheyjhaUfing in the Vf ayes of the Lgrd, that great is the glory of the Lordj Pfal. 13 8. 4,5. " Ohje&. 4. The end of finging is to inftruft, admonilh, and com-" fort the Church: but the world muft not inftruf); the Church, '^ the Church having received ilifficient gifts by Chrifts afceofioa '^ to edifie it felfe, lEph, 4. 7. to 12, This were to borrow Jewells •^^ of the Jtgyptians to make a golden calfe,and to put the Arke in-*^ to a Cart, to be drawne by oxen, that fhould be carried by Le-'* vites.

^Anftfi. I. The end of finging is notonely to inftrud^admonidi, and comfort the Church, but fuch alfo as are godly, though out of the Church. Traife is comely for the upright ^ whether in the Churchjor out of it. Nay further, the end of finging is not onely to inftruft, and admonilli, and comfort the upright, but alfo to inftruft, and convince,and reprove the wicked^as hath been fliew-ed, Z)c«^3I.I9.

Anfa?. 2. The end of finging, is not onely to inftruft, and convince,, and edifie men, but alfo to praife and glorifie God, Pfal. 96. 1,2. Though the Church might be fufficient to edifie it felfe : yec is it not fufficient to glorifie God alonerwhich is a duty lying upon all the fonnes of men, yea in their kinde, upon all the creatures.

Anfvp.'^. Though the Church have received from Chrifts af-cenfion fufficient helpes within it felfe, to edifie it felfe: yet if his.

Provi-

Providence alfo caft in other helpes from without to edifie it, it is from the vertue of the fame afcenfion of Chrift fitting at Gods right hand ; and fuch helpes are not to be rejeftcd. fofiah did not well to rejeft the admonition oiTharaob Necbo: Abraham and S^-rah did well to receive the admonition oi Abimdech. And yec nti-ther Fharaoh nor Abimekch were of the Church.

Anfiv. 4. The admonition and inftruftion given in the fing'sig of a Pfilme, is rather given by him that penned the Pfulme, and by him that appointeth the?falme to be fung, then by every Singer, unlefle the admonition & inftruftion be to himfelfc by the words : and unleile there be a ftirring up of affeftion to hlmklfe and o-thers, by theblertingof Godupon the harmony.

Anfa?. 5. Though it was an abule of the JEgjptian Jewells, to borrow them to make a golden calfe 5 yet it was no abu(e of them to offer them to God for the building and furniftiing of the worke of the Tabernacle. God forbid any Chriftian foule (hould plea(e it felfe in comparing the Praiies of the holy and glorious God to the golden calfe •, for though the Siaging of the praifiis of God by carnall men, may becompared to the employment of Mgyptian Jewells to that end for which they are ufed : yet that end being the praiiing of God, and in liich a way as God hath enjoyned to all men,it is not an employment of iEg^p/zj«Jewels to the making of a golden calfe, but to the Praifes of the living God, who is the Saviour of all men,efpecially of all them that beleeve.

Nor is there any refemblance between putting the Arke upon a Cart to be carried by Oxen, which (hou!d have been carried by Levitts, and the permitting of men out of the Church to joyiie in finging the Praifes of the Lord. For neither doe the memb:;rs of the Church (to whom the Lord hath chiefly committed the finging forth of his praiies) lay afide this dutie,and leave it to Non-Members, ( as the Levices laid afid? the carrying of the Arke, and left in the Cart and Oxen:) neither are Non-Members as a Cart and Oxen, upon whom this dutie was never laid : But are all of them enjoyned,astoheare his Word, and to call upon his Name, fo to fing forth the praifes due unto his Name from all his crea^ tures. There is much more jufircauleof feare, left this new opini- " on of Rejefting of finging of Davids Pfjlmes^ and difallowing any Tfalmes to be fung, butiuch as are invented by ordinary common

H gifts.

gift*, and rhe hme to be fungonely by tl em that invejit them, kaft thif new Opinion, I fay, be worle then the new Cart of the Thilijlims 5 for that was to carry the Arke of God to his place ^ buL this new O/mion tendeth to carry this Ordinance of firging Tflimes out of th: Countiey. And theie is the like caufe of leare leaP- this over-pi iz'.ng our perlonall fpirituall common gifts, and the Ffjlmes endited by rhem, above the Pjalmes oiVuvid^he not indeed the erecting oFa golden caltV , in Head of the Cherublms of the Tabernacle.

" Ohje[i. 5. Ir Pagans and prophane perfons may fing, they may " prophecy aUo in Chrifts fpiricuall Temple.

Aifv. Ic hith been (hewed above, thai Prophecy is taken two wayes in Scripture, i. More properly for preaching the Word, that is, expounding and applying Scripture to edification. 2. More generally f jr fpeakii g or publifhing the holy things of God, to the glory ot God., In the former of thcfc wayes, it is nor for Pagans, or prophane perfons, ordinarily and allowably to Prophecy in Chi ids fpirituall Temple, which is his Church. But in the latter way. ic is not unlawfuSl as to fay Amen, to the publique prayers of the Church , and thereby to exprcfle their joyning in prayer, (which is one u ft of Prophecy i)foto joyne with them in finging Tfalmes \ which it hath been fhewed above, is a dutie common to them with the Church, as well as to joyne with them in hearing the Word. Wherein whether they edifie the Church or no, certain it is, it tendeth to the glory of Gud. that Gods praifes fhould be (et forth by all the fonnes of men. And it is a further glory to - Godjthat fuch Pagans and prophane perfons fhould fing the word of God to their own conviftion andconfufion of face : And from both, fome edification and comfort redoundeth to the Church, to fee the wicked convinced, and Gods Name to be glorified. For it is an honour to God, and a comfort to his Church , that our God is not as their God, our enemies being judges and wit-nefles.

'^ Ohje&. 6. The godly Jewes would not fufferthe Samaritans to "build the Temple wuh them, though they offered themselves, " Ezra 4. 2, 3. And if finging be Prophccying in any fence , and ^' any way tending to the comfort or edification of the Church, "why fhould we fuffer prophane perfons to fing with us ?

a Gof^el'OrdifiariCe,

Anjrv^ That the godly Jewes did rejeft tae Sainaiit^ns from buiJding with them, it was not out of morall conliJeration, as if it wcrc4inl.iwfull for Hsathensto contribute their a(rilUj:'Ce to the worfhip or Ordinances of God t but out of a ccremoniall re^-'eO", bccaufc no Heathens or uncleane perfons might be allowed to come into the Tem'v'le of the Lord, A&s2i. 28. 2 Chron. 23.19. But by the death of Chrift the Partition of wail of Ceremonies is broken downe : and wee may allow Heathens and prophane perfons to come into our holy AdemblieSj 1 Cor. 14.24. which ihey wouid not admit. Certain it iS} the godly Jewes thernfeivcs did receive liberal! contributions and oblatioiis trora the Kings of Pe-^j, towards the building and maintenance of the Ttrnplcj Ezra 7 21. to 24. and chap. 8. 24 to 30. which was a morall acknowledgement ot the honour due to the God ot Ifiaelyis weli by Gentiles ajjewes. If therefore the Jewes would accept acknowledgenent of morall homage and fervice from He.uhens and prophane perfons to the God oiljraeli why may not Chriflians accept from Pagans and prophane perfons, their acknowledgement of morall homage and ferv'ce to our God,in linking forth his praifes amongft us? ^ ObjeB, 7. Such carnall and prophane people are not worthy to " take the Name and Praifes of God into their mouths ; nor are '^ they able to make melody to the Lordj by linging to him n>itb ^ grace in their hearts^ as is required Col 3.16.

Aajxv. I. if we fpeake of the worthineife of defert, John B iptift was not worthy to loole the latchet of Chrifls fhooe , tKuch LfJe to fing forth his glorioiis praife.But if we fpeake of the worthinelle of ficneflcj though it be true, their uncleane lips are not fi to take the holy word of God into their mouths 5 yet the holy word of God is fit to come into their minds and mouths alfo, to convince and reprove them of their Apoftafie from God, and rebellion a-gainft him, Veut.:^i. 19. Ard howfoever they be unficand unworthy to take Gods Name andPraile into their mouths; yet furely • the Lord is worthy of all Praife and GloryjBlelfing and Thankei-giving from them, and alUhe Creatures which he hath made.

Anfiv, 2. It is true, carnali and prophane perfons are not able to make melody, and fing to the Lord'with grace in their hearts; y«t that dsfeGi doth no more excufe carnall perfons fi om fingingj then it doth excufe them from Prayer, which they cannot per-

" H 2 forme

forme acceptably to God, without a Spirit of grace and faith. To Pray ( and fo to Sing) without Faith is a finne ; but not to pray ac all is a greater finne: the one is Hypocrifie, the other i^heifme. " Qbjei^. 8. Though the Scribes and Pharifees Joyned in the "Temple-Songs upon the wofds oiDavid in the worldly SanCtu-*^ ary: yeithc melody made by iuch carnall and cleane mouths, " wasfaire more be^utifuU and glorious, then ours in the Aflem-'' blies made with a multitude of all manner of Singers, upon the " fame words oiVavid and Affph. For although they that fang ^' in the Temple in thofe dayes were carnall, yet they were ap-^^ pointed to ling, and were choice Singerjr, endued with choice *' ( though common ) finging gifts, which made the (ervice mod '•^ beauufull, as men call beauty. But the melody of our Aflembly *' compared with theirs, hath no outward beauty in it. So that if ^' their melody were a Type of ours, then the Type is more glori= " ous then the Antitype, which is a difhonour to Chrift.

Anfiv, 1. It is no difhonour at all to Chrift, that the Type (hould befarre more beautifull and glorious to the outwaid man, then the Antitype. Solomon was a type of Chrift, and the Temple of Solpmm was a type of his body 5 and both Solomon himfelfeand his Temple were farre more beautifull and glorious then Chrift him-felfe to the outward man, J fa. 55.2. Yet this was no dilhonour to Chrift, whole beautie and glory was fo divine and heavenly in the Inner manjthat all their outward beautie and glory, were but dim and darke ftiadowes to it.

Anfiv. 2. Wee doe not fay , that their melody in the Temple, which was made with voyces, was a type of our melody made with our voyceSjand finging the fame Pfalmej of P^w^and Afaph. For though theii Chorifters were types of the whole Church, and their inftruments of Muficke were types of the inward afl^ftions of cur hearts, in finging forth the Praifes of the Lord, to the honour .of his name,and to their own edification.

Anjn^. 3« Though their melody might be more beautifull and glorious to the outward appearance, as being more artificial! and more muficall : ye*^ feeing the Spirit of Grace is more abundantly poured out in the New 'teftammt^ then in the old, if the holy Singers fine with more life and grace of the Spirit, our melody is the more beautifull and glorious before the Lord, and his fpirituall

Sain tS)

a G iff el-Ordinance, - ^^

Saints, though theirs was more beautifull and glorious in the outward (ence.

j4njjv, 4. Whether the Scribes and the Pharisees were any of them Mulitians of the Temple, endued with choice gifts, and appointed to that office, ( as you fay) though wee doe not know it, yet neither will we deny h. But this we dare fay. That if they were appointed to ling, fo now not any choice order of men, but all the fonnes of men are commanded to fing, as w^ll as to pray, as hath been fhewed above.

" Objedl. 9. Where many fing together, ( as in a great mixt Af-*' fembly ) many fing they know not what : and they that doe " know what they fingj cannot but fee, that many of the Tfalmes^ " which they doe fing, are not fuitabie to their own condition. ^"^ And how then can they fing fuch Pfalmes , as Songs of their *' own ?

Anfop, T. The ignorance of men in difcerningthe true mattefjor the right manner of a Putie, doth not excufe them from performance of the Dutie: wefpcake of fuch morall Duties, as the moral! Law of God and the Law of Nature requiiet h to be done. What if a man know not what nor how to pray ? Yti that will not excu(e him either from praying himfelte, or from joyning with others that are better acquainted with prayerjthen hirafelfe. Soic is hfere^ what if many a man know not what, nor how to fing to Gods Praile t yet that will not excufe him, either from fingjng himfelfej or joyning with others , that have more fpirituall skill in that kinde then himfelfe.

Anjw,'!. It is an ignorance of a mans (elfe, and of the wayes of God, to thinke that any Tfalme is unfuitabie to his own condici? on. For every Fftlme fecteth forth either the attributes and wdlks of God and his Chrifl", and this yceldeth me matter of holy reverence, Blefling, and Praife : Or elfe it defcribeth theefrareand wayes of the Church and People of God, and this afftfteth me with compa(rion,inftru6:ion, or imitation : Or elfe it deciphcreth theeftate and wayes of the wicked, and this holdeth forth to me a word of admonition : Or elfe it doth lively exprefle mme own affefti^^n8 and affl:ftiors, temptations and comicrti*, and then if fUrnilheth me with fit matter and words to prelsnt mine own condition before the Lord. But whatfoever the matter of the Tfjlme^

concerning

concerning God or his Chriftjthe godiyjor the wckcJ, rr.y (eltcj or others, the good or evili eltaie of one, or othi r. Ic tver m;ni-itrcth fit matter and occafion to me of Tinging f^.rth the Piailes of the Lord, lince the Name (^i God is to be bltfltd in all, whether it goe well oi ill with our lelves or others.

Chap. X. Of the manner of Singing,

p^^^^^,He fourth and laft head of Scruples remaineth, tou-<w^\ \l0\0 ching the manner of Singing : concerning which a ^^a threel^^old Scrapie arilfth.

\^^ I. fVhethtrit be lawfuUtofingVfJmes in Meeter vjcs:s>.^ "^ devijtd by men ?

2, Whether in Tunes invented ?

3- Whether it be larvfall in Order unto Singing^to reade the Pfalme?

The two former of thefc SciUples, becauie they ftand upon one and the fame ground jmay fitly be handled together.

The judgement of the Churches of Chrift in thefe Points, is doubtlefie fuitable to their Pra&i*(e,Ti&j< it is laafnU tofing Tjalmes inEjigUfh i^er/t/3(which runnein number,mea(u-e,and meeter) and in fiich grave andmclodioM tunes^of doe well befit both the holine^e andgraviiie of the matter, and the capacitie of the Singers.

A double ground or reafon may be given hereof: The former is this •, If it be lawful! to tranflate and turne the Hebrew Bible into Englifh Profe in order to reading, then it is lawtull alfo to tranflate and mrneVavids Hebrew Tjalmes, and verfe into our Englifh TfiAnes and Verfe^ in order to Singing. But the former of thefe, is a confefled Truth, and generally received amohglt Proteftants j except onely M^ Smith, who had a fingular conceit in this Point, ^'' That all Letters in the writings of the old Tefiament were typi-" call,( typing cut the Law written in our hearts: ) and therefore '* would have all reading of the holy Scripture to be abolifhed un-" der the Nen^ Tejiament. But Chrifl himfelfe commanded hisDif-ciplts to fearch the Scriptures, Joh.5 39. And how fhail they fearch them, except they reade them ^ And the noble Beraans are commended ior fearching the Scriptures, in the examining of Pauls Do-

ftrine.

flrinc 5 AUs 17.11,12. which how could they have done without reading ? A«id wiierefore did all the Apoftlcs and Evangeliits Wrice the Nea? Xjiament in Greeke ? a language of all more generally knowne then (he Larine, and therefore much more then any other in the world, as ThUji himfelfe reftiHeth Pro Arch^A Poeta: was it not for this erfd, that the Nea? lejiammt might be read,and generally underftood of ail Nations? And where it was not un-ddfftoodj there i< might mQfl: ealily be traiiflated out of a language vjtW knowne unto the (everall lane;-age of every N<jtion ? Afid as f T che old Tefl:ament,it was tranflitcd to their hands out of the Hebrew into Greeke alnioft three hundred yeares before the Apo,ftIes citnes.Yea wherefore did God commit the whole Goun-id\ of his will and word to writing, for the edification and falva-tjon of all his people, but that it might be read and underftood of them all ? If then it be the holy will of God, that the Hebrew Scriptures fli )uld be tranflired into Englifh Piofe in order unto reading, then it is in like fort his ho!y will, that the Hebrew Tfilmej^ ( which are Poems and Verfes ) (hou!d be tranflitcd into Edglifli Poems an i Veries in order to Singing.

The Cimfequence is evident and undeniable. For prefuppofing that God would have the Scriptures read of Eijglifti men as well as of other Nations, then as a neceflary meanes to that tnd, hs would have the Scriptures tranfla ed into the Englifh Tongue, that Englifh People might be able to reade them. In like fort, prefuppofing that God would have the Pftlmesoi T>anid, and other Scripture-F/^/w«e/tobe.fungof EngUfh men, ( as hath been evinced above in the fecond Point) then as a necellary meanes to that end, he wou d have Scripcure-PpZ/ww (which are Poems and Vci-(es) to be trasifiated into EngHfh-P/i/mej-, ( which are in like fort Poems and V^irfes) that E iglilh Pe(.iple might be able to fingthera. Now as all Verfes in all Pue.Tis doe confiil of a certaine number, and meafure of S/llables; fo doe our Englifh Ve* les ( as they doe in lome other Nitions) runne in meeter alfo, which make the Verfes more calie f )r memory, and more fie for melody.

A fecond ground of this Point is this : If it be not lawfull to traitflite Hebrew Pfjlmes ( which are Veries ) into Englilh Veries, v;hich runne in number, meafure, and meeter of (yilables:) then kis not lawfull to exprellc the elegancy of the Originall language

in

in a tranfladonjtor it is an artificiali elegancy which the holy Penmen of Scripture ufed that they penned the PJalmes, and fuch like Poeticall books of Scriptures not in profe3(which men ufe in common fpeech) but in verfes 3 which ob(erve a certain number and meafureof fyllableSjandlbme of them run in meeteraJfojas thofe know that know iheHtbrew, and as Buxtorf. flisweth in htsThe-fjttr. fag, 629. Now Purely then it were a facrileg'ous niceneflcj to thinke it unlawiull lively to cKpreile all the artificjall elegancies of the Hebrew Text, fo farre as we are able to imitate the fame in a tranflation. Yea doubtleffe it were a pare of due Faithfulnefre in a Tranflator, as to declare the whole Counfell of God, word for word; To toexprelle lively every elegancy of the Huly Ghofl:/(as much as the vulgar language can reach) that fo ihs; People of God may be kindly affefiied, as well with the mannerj as with the matter of the holy Scriptures.

And for the EngliOi Tunes thit wee ufe in finging of Pfalmef, taketjjis for a ground 5 Since God hath commandtd us tofin^ Pfalmes andHymms andjpirituaOSongs, and amongft others, rhoCe oi David : and yet withall hach hid from us chs Hebrew Tunes, and the muficall Accents wherewith the Pfjlmes of Vavid were wont to be fung. It muft needs be that the Lord alloweth us to fing them in any fuch grave, and folenine, and plaine Tunes, as doe fitly fuite the gravitie of the matter, the folemnitie of Gods ivorlhip, and the capacitie of a plaine People. As, to inftance in a like cafe,when the Lord inftituted the Pafchall Siipper,and therein a whole Lambe to be eaten, the head feeze and purtenances,and made no mention what drinke they (hould u(e in it,whether wine, or water, or beere, or other liquor 5 Ir was therefore left to their libertie, to ufe any fuch liquor as they were wont to drinke fit for fuch meate as was to be CAten , and for fuch ftomacks as were to feed upon it; So here when the Lord appointed us to fing Davids Pfalmes, and doth not appoint us in what Tunes, He therefore plainly leaveth us to cur libertie, to make ufe of fuch Tunes as are (uitable to fuch an Ordinance, and to them that partake in it. " Ohje&. I. It will not follow, that because the word is to be "difpenfed in a knowne tongue, ^^ fo tranflated into it, there-" fore Hebrew Songs "into Englilh song?. For the former, we have " the warrant of the Word to difpenfe it for edification, exhorta-

" tion

a Goffel'Ordinance, gy

** tion and comfort ; but no word for the other, nor no gifts of *^that kinde given for the Churches profit 3 to di^nfe the word ^ this way. Sudh Songs therefore, and fuch Tunes ( which are "called grave Church-Tunes) are not of God. Nor doelbeleeve " that thcLevites invented any New Tunes, I have no faith to be-** leeve that ever God betrufted jnans corrupt nature, to franie " any thing in Gods worfhip to his praife. But fuppofe God had " fofarre honoured the worldly Singers then j yet it will not fol-" low, that the Lord Jefus alloweth us the like libertie now. He ^ will not now allow any fltfti to boaft in his prcfence, who is not " able to bring to pafle fo much as a good thought.

Anfiv. To weaken the argument for tranflating Hebrew Songs into Englifli Songs and Tunes, taken from the like warrant of tranflidng Hebrew Scriptures into Englilh Scriptures ; This ob-jeftion deniethj that we have either the like word, or the like gift, or the like libertie. Whereto our anfwer is, wee have all alike equally.

For I. that wee have the like word for finging Hebrew Song?, hath been proved above, out of Co/o/. 3.16. & Ep^. 5.19. And the fame word that commandeth us to ling them, comraandeth us al-fo the tranflation of Hebrew Songs into Englilh Songs, as a necef-fary meanes to the acceptable finging of them. Forifwelhould fing Hebrew Songs in the Hebrew tongue, the People (the body of the Church ) (hould fing without underftanding, which were di-reiftly contrary to the Apoftles Direftion, i Cor. 14.15.

2. That we have alfo the like gift of tranflating Hebrew Songs into Englifti Songs, as well as Htbrew Profe into Englifti ProCej ig evident by the event. For wee have not onely as many but more Tranflations of the Hebrew P/j/»«e/ into Engliih Pp/Awe/, then of the Hebrew Bible into the Enghlh Bible.

^^ If it be faid, fuch a gift of tranflating Hebrew Sangs into Eng-*^ li(h Songs, is but aPoeticall gift, not a (piritHall gift.

Anfrt>. It might as well be faid, the tranilating of the Hebrew Scriptures into Englilh, is not a fpirituall giFc,but a Grammatical!, Or Rhetoric ill gift. Whacfoever the art or skill bejGrammaticall, Rhetorical), Poeticalljthey are all of themgifcs of God (though common) and given chiefiy for the fervice and edification of the

Church of God.

3. Thar wc have alfo the iike liberty of inventing TuneSjap-peareth from what hath been faid already; For ifGod have given us liberty and warrant to fing Ffaltnes and Hymms andjpirituall Songjy then we muft fing them in fonie Tunes. Now the Tunes of the Temple are loft and hidden from us, fo that wee cannot fing them at all ^ and therefore we miift fing fuch other TuneSj as are fuitable to the matter, though invented by men. '' But you doe not beleeve that the Levites ev€r invented any " New Tune.

Anfy. Either- the Levites invented New Tunes, or the Pfalmifts delivered muficail Accents, and Notes together with the Pfalmes : which feeing we underftand not, either wee muft not fing at all, or we muft make ufe of fiich Tunes, as are invented by others. ^•^ But you cannot believe, that ever God betrufted mans corrupt " nature, to frame any thing in Gods worfhipto his Praife.

-^w/n?. Then you cannot beleeve, that ever God betrufted the Hebrew and Greeke Scriptures, to be read in the Chriftian Churches in Englifti words j for all EngliOi words are framed by Englifti men, in^corrapt nature, to wit, without the immediate afliftancc of the Holy Ghoft in the framing of them. And if wee may not make ufe of Tunes invented by men for the finging of the Pfalmej^ then neither may we make ufe of words invented by men for the Reading of the Ffaltnes, and other Scriptures. The one is as much a worfliip of God as the other: And Englifti words are as much an invention of man as Englifti Tunes. But leaft you ftiould begin hereupon to take up a fcruple againft the Reading alfo of Scriptures in Englifti words, as well as againft the finging oiPfalmes in Englifti Tune?, and both upon this pretence of the inventions of men in the worftiipof God, be not ignorant, that fuch godly men as have been defirous of Reformation, and moft 2ealous againft humane inventions in the worftiip of God, they alwaies intended (iich humane inventions in the worftiip of God, as had no warrant but the wit and will of man, not fuch as had warrant either from conlequence of Scripture, or light of Nature, or civill cuftomc. For a woman to cover her head in time of publique Prayer,or Pro-phecying, and for a man to uncover his head, the Apoftle war* ranteth troth from the light of Nature 9 and the cuftomeof th^ GhurcheS) i Cor, 11.4. to 15.

The

The K lie of love in holy Aflemblics was warrantedj not by divine inftitution, ( for then it were a finne in us to negleft it now; ) but by occafion of civill ciiftome in thofe Nations;wherejit being ofiiall in their Civili Aflcmblies to greet one another with a kifle of love. The Apoftles doe not difallow the ufe of it in holy Af-femblies, but onely require the finceritie and holinefle of the love expreffed in fuch kifleSj I Cor. 1 6. 20. i Ihef, 5.26. i Vet. 5.14. Thefe Apoftles did not beleeve in this Pointjas you doe, that God never betrufted corrupt Naturcjto frame any thing in Gods wor-(hiptohisPraife.

[^ It is true, mans corrupt Nature cannot bring forth a good thought, to wit, a gracious thought, and that of it fclfe, but yet by the helpe of Chrift, it may bring forth both knowledge by TongueSjand Tunes by Mufick j and that with as good allowance in thtNetv Tefiament as in the Old.God did as much difallow any flefh toboaft iii his prefencein the old Teftament ^ as in the Newj Jer. 9.2 3 J 24. But what caufe hath any flefh to boaft, either of his Ipirituall, or common gifts ? Seeing both are gifts, and received of God: and if received, why (hould men boaft, as if they had not received them ^ 1 Cor, 4. 7.

" Obje&. 2. To fing with mans melody and meetcr, doth not '' hold forth any fpirituall gift of Chrift, but onely the art and "nature of man : whereas Prayer and Preaching doe hold forth "fpirituall gifts. And the tuning of Scripture by mans art, it is '^ no gift of Grace, neither doth it redound to the praife of "Grace.

eyfnfit?. Though Prayer and Preaching doe hold forth fpirituall gifts, yet all the Duties that tend to edification, doe not hold forth fpirituall gifts, butfomeof them common gifts onely. The reading of the Scriptures tendeth to edificationjas being it feltc an Ordinance of God, though expofition afterwards be added alfo, which is another Ordinance, Veut. 31.11, 12,13«And yet reading of the Scriptures is no fpirituall gift. AquiU^ and Symmachm^ and Tko^sfofwn, tranfldted the Hebrew Scriptures into Grcekcjand yet none of them were endued with fpirituall gifts, or at beft but common. To fay Amen at the end of a publique Prayer, tendeth to edification; and yet Amen may be faid without holding forth any fpirituall gift.

I 2 « But

" But that whicli is the ground of your fcruple icenieth to bethisj *^ that that which is no gift of Grace, how can it redound to the "Praife of Graced

But the Anfwer is ready, that fuch things as heipe either the underftandingj or the affeftion, and are appointed of God for his worflVip 'j they do tend to edification, and (b to the praife of grace, though they may be performed by a f\k of God in Nature or art, without any fpirituall gift of Grace : Tranflationof the Scriptures into the Mother-Tongue, and the reading of them in a knowne tongue, doe both of them heIpe the underftanding: and being appointed of God, they tend to the edification of the people in the Grace of Chrift. The tranflating of the Pfalmes into verfe, in number, meafure, and meeter, and fuiting the Ditty with apt ' Tuhej, doe heIpe to ftirre up the aflfeftion : And the fingingof Ffalmes being appointed of God, they tend to make a gracious melody to the Praife of God and edification of his People. The found oiAarons Bells, and the blaft of the filver Trumpets, and the workmanfhip of Hiram the Tyrian in Solomons Temple, did none of them hold forth any ipirituall gift of grace: The gift of God in Nature and Art might reach them all. Yet all thefe being appointed by God, the putting forth of thefe gifts did tend to the edification of the Church of God in the Grace of Chrift. '' ObjeB.i^, The Meeter of the late Tranflators, though it come '' nearer to the Originall,then the former Mecters,yet not fo neare " as the Pi ofe. They frame their words and fentences more to the *^ Meeter, then the Profe. Yea they (bmstimes breakc the Attri-" butes of God, and for the verie fake put Jah for Jihovah: which '^ is a mangling of the word.

tyfnfiv. The meeter and verfe of the late Tranflators, cometh as nwrc to the words and fence of the Origina!l,a8 doth the Profe; efpecially confidering they doe withall exprefle the holy Art of theOriginall Hebrew Poetry, which the Profe doth not attend unto. Neither doe the Tranflators breake the Attributes of God, when for the verfe fake, they put Jah for Jehovah; For both Jah and Jehovah doe hold forth one and the lame Attribute of God, tven his eternall being. The Evangelifts and Apoftles give us a patterne of greater changes of the Attributes of God, then that; and yet without breaking of the Attributes of God, and much

more

A (jofftl-Ordiaarme, ^|

more vpifhouc mangling of the word of God. It is an ufuall thing with them to tranflate Jehovah the Lordj Mat. 22. 44. with Pfal, no. I. And yet fehovah holdeth forth his eternall eflenccj the Lord his Soveraigne Dominion. Ic were facrileglous Bla(phemy to call this changing either the breaking of Gods Attributes, or the mangling of his word. BefideSj its very rare when theTran-flitors doe make any fuch change oijah for Jehovah: and to prevent all ftumblingj either of your felfe, or others at it j I fuppofc they will heipe it in the nexc Edition of the Pfa'm^s. ^'^ ObjeB. 4. What delight can the Lord take in fuch Praifes of " himfelfe, where (infull men, or the Man ot finne hath an hand " in making the melody t

Anfa>. God delighteth that his will (hould be obeyed: at leaf! he abhorreth that his wil' Ihould be difobeyed 3 though by finfull men, i Sam. 15.22,23. Since God commandeth all men in di-ftreile toc^llupon him, and all men in their mirth, to fing his Praile, what is mortall finfull man, ( Dufl: and Afhes ) that he (hould forbid, what God hath commanded \ God knoweth how • to allow, yea and to reward what is his own: when yet he taketh no pleafure in the finfull manner of performance of any Dutie. God tooke notice of Ahahs humiliation, and rewarded it with refpite of temporal! judgements, though he tooke no pleafure in his finfull hypocrifie, iKwg/21.275 28^29. And yet they that had an hand in making the Melody of thef^nglifli TfJmes^ ( whether in'old 'England Qv Netp ) were men of a better fpirit then A^ hab. But I can but marveile, why you fhould put in the man of nnne, as having any hand at all, in making this Melody. For neither the man of finne5(by vjhom I fuppofe you meane Antichrift) nor any Aniichriftian Church have had any hand in turning Davids Pftlmes into Englilh Songs and Tunes , or are wont to make any Melody in the Singing of them, yea they rejeft them asGene* vah Gigj-' And they be Cathedrall Priefts of an Antichriftian fpi-r[r, that have (coffed at Puritan-Minifters, as calling the People to fing one ol Hopkms Jiggs, and fo hop into the Pulpit. God keepe all Anti-Pfalmifts from the like Antichriftian Spirit. They that have been in Antichriftian Churches can tell you, that Popifti Churches are not wont to fing "Davids Pfalmes tranflated into verfe hi their own Countrey Meeter, but they onely fing the Proie of

Davids

Vcevids Ffalmes in Cathedral! Notes. VV hicn how larre your felfe clofe withalla I leave to your (elfe toconfider.

C H A P» XI.

Of Reading the Pfalmes in order to Singing,

Helaft (cruple remaining in the manner of fingingjCf?^-cerneih the order offinging afier the Reading of the Pfalme. For it is doubted byfome, and concluded by others, that reading of the Pfalmes is not to be allowed in order to finging. We for our parts eafily grant, that where all have books and can reade, or elfe can fay the Pfalme by heart, it were needlefle there to reade each line of the Pfalme before hand in order to finging.But if it be grantcdjwhich is already proved,that the Pfalmes to be ordinarily fung in Publique, are Scripture-P/i/ww, and thofe to be fung by the body of the Congregation. Then to this end it will be a neceflary heipe, that the words of the Pfalme be openly read before hand, line after line, or two lines together, that To they who want either books or skill to reade, may know what is to be fungjand joyne with the reft in the dutie of finging ; It is no unwarrantable invention of man, brought into the wor-(hipof God,to make ufe of fuch meanesawhich the light of Nature teacheth us, to be either neceflary or convenient helpes, either to the hearing or underftanding of what is faid in the worfhip of God. Scaffolds erefted in Meeting houfcs are inventions of men ; no exprelfe precept, nor example in Scripture calleth for them 5 and yet the light of Nature eafily fuggefteth it, that they heIpe to hearing, and Co to edification, in as much as they draw multitudes ofpcople to fit within the Minifters voyce; That which helpeth the very outward fence of hearing, helpeth alfo knowledge and underftanding, and fo edification. And therefore no man taketh exceptions at Scaffolds as inventions of men, though they be ufed to helpe forward Gods worfhip,and fpirituall edification ;becaufe they are not brought in,nor ufed for fpirituall meanes immediately, but remotely, fo farre as they are fie to helpe the outward fence of hearing,and fo underftanding. Of like ufe is reading in order tc

Singing.

Singing. It giveth the People to heare, and fo to underftand, what is to be Tung, that fo they may joy ne with the reft in linging of the Tfalme: and by Singing be ftirred up to ufe holy Harmony, both with the Lord and his People.

** Ohjedt^ I. The Scripture mentioneth no ordinary reading in any *^ Churcha but that which is joyned with interpretation.

Anftx>, I, The Scripture doth exprtily mention Bamch to have read the word in a Church Aflembly, without adjoyning any in~ terpretation to it, fer. 36. 6,7.

Anfac. 2. As Preaching of the word is an Ordinance, fo reading the word in order to Preachings is an Ordinance alio. In like fort, as finging oiTfalmes is an Ordinance, (b reading the Pfalmes in order to linging, is allowable alio.

Anjw.i^. It is mentioned in Scripture, that the children of Ifiael did all joyne in linging the Song of Mofis at the RedSea^ Exod.15.1. Now it is not credible, that they who were bred and brought up in bondage, were brought up to reade. It were much if one of a thoufand of them could reade. If raoft of them could not reade, how could they joyne in linging that ffalme^ unlefle fbme or other read, or pronounced the TJalme to them ?

Anftv,^. Though it be true, that the Church of Ifiael had fuch an Ordinance amongft them 3 that after the reading of the Law, or the Prophets, fbme or other of the Priefts or Levites, or Pro-phetSjWere wont to expound the fame to the people,(/^^/ 13''5* €^ 15. 21. Neh, 8.7, 8. ) yet the very reading of the word it felfe was alfo an Ordinance, though no Expolition followed, Ps«/.31. 11,12, i9.r>e«/.27.14.1026,

" ObjeSi. 2. The Scripture prelcribeth not what Officer (hall per-'^ forme this aft, to reade the Ffalme in order to finging.

Anftv. The Scripture prefcribcth this, as it doth many other matters of ordering Gods houle, to wic, tmder generall Rule?. It is no where exprefly prelcribed in Scripture, who (hall be the Mouth of the reft in the publique Admonition, or Excommunication of an Offendor; yet by generall Rules, it may eafily be col-lefted, That publique difpenfations of the Church,doe ordinarily pertaine to the publique Officers of the Church. Any of the preaching or ruling Elders may warrantably goe before the people, in putting the words of the Ffalme into their mouths.

Obje^,^,

« ObjS. 3. This reading of the Vfalme doth hinder the melodyj '' the underftanding, the affeftion in iinging.

Anfrv. If a mans prejudice agaiivft reading doe not hinder hitn-felfej Reading hlndreth none ot thcfe 5 not melody, for the Reading is not in the art of fingingjbut in the paufejnor the underftand-ingj for it helpeth fuch as cannot reade, or want Books to under-ftand what is to be fung, which otherwife they could hardly perceive 5 nor the afftftion, for when the melody is not interruptei^j and the underftandiiig furthered, the affeftion is rather helped then hindrcd ; or if it be hindred, lay the fault where it is, rather in a coy3 or cold heart, then in a diftinft and intelligent Reading.

c H A p. xir.

^nfvpering the ObjeBions brought from the ancient praBife of the Primitive Churches,

^Bje^. I. That praftife which was anciently ufed in the Churches immediately after the Apoftles tiraeSj is moft "^ r^^S3^1i probable to be neareft the conftitution of ttie Apoftles ; *' and that praftife which followed a great while after it, is moft '•^ probable to be furtheft offjas the water is pureft & cleareft,nea-'^ reft the fountain, and runneth more troubled^and muddy after-" wards.Now the praftife of finging Fp/«»e/,w^^were made by the '' faithful!, was firft in ufe: For tho(e Pfilmej which the Primitive ** Chriftians ufed before day in the time ot Pcrfecution, wherein " they fang Praifes to Chrift their God, ( as Pliny writeth 10 Tra-^'^jan ) they are faid to be made of the faithful!. *• Thefe were in ufe, even in Johns time, after he was called from ** Baniftiment ( after Vomitians death ) to order the Churches ; " which praftife alfo continued about three hundred yeares ; ^* wherein there was more purity in Poftrine and Difcipiine, ( as '^ ufeth to be under Perfecution) then afterwards.

Anfrv* I. This Syllogifme falleth ftiort of Truth in both the Propofitions : For it is not alwaies true, that the praftife which was ufed in the Churches immediately after the pureft times, is

neareft

a G off el-Ordinance. ^m

neareft to their conftitution, (as the water is pureft and cleareft next the fountaine;) and that which followeth a great while after itj is furthcft off. As water neare the fountaine may fall out*to be troubled, and fo become leflecleare and pure, then in his running courfe further off. The night following the day, though ic be nearefl to the day, yet it is more darke, then the day following after, though ic be further off from the day before. The Elders and People that lived in the dayes of Jofhuah, they ferved the Lord: but when that Generation were gathered to their Fathers, there aroje another Gemraiion after them^ which knew not the Lgrd^ and they did eviU in the fight of the Lord^ and firved Baalim ^ Judg. 5. 7. to II. PWforewarneih the Elders oiEphefm-, He knew that after his departure grievouf Wolves Jhould come in amongft themy not faring the fiockii Afts 20.29,30. And Eufebim complaineth ou6 oiHcjefipptM^ That after the Apoltles times, the Church did not long remaine a chaft and undefiled Virgin, Hi^or, Ecclef lib. 3. cap. 26. '

2. Neither is it true, that the prai^iife of finging Scripture-Tfalmes followed a great while after the Apoftles times, as if the faithfull had onely made ufe of their own perfonall gifts in compiling Tfdmes for the tirft three hundred yeares. For it is evident that in the next Century after the Apoftles times, the Church did ( ^s'TertuUian teflifieth, Apnloget^ Chap. ^9.) Veocanere^ cither <^c Scripturis San&if, or de propria ingenio^ that is, either out of the holy Scriptures, or out of their own gift. Yea and P/i/y himfelfe, ( which is all the Teftimony you alledge of the Churches pra£l:ife for three hundred yeares) he doth not exprefle what Pfalmes they fang, whether out of the holy Scriptures, or out of their own gift, or that any one alone did (ing, buc that they did Carmen Chrifio qitafi Deo dicerefiioinvicem^ Plin, Epiji.lib.io. Epift, 97. Wh'?ch Ter-tnUian and oth -rs exprefle, they did Cstm antelucanos habere ad canendum Deo & Cbrijlo^ Apologet. cap. 2. They met before day to fing Praifes to God and Chrift, and to confederate Difci-pline.

3. Though they had made ufe of their perfonall gifts, more then they did in the times of the Primitive Perfecutions, during the firft three hundred yeares, yet that would not argue they neg-lefted the ufe oiVavids Pfalmn; much lefle would it incourage us

K t9

to negleft the ufe of Vavids Vfdmes now. During the times of thofc bloudy PerfecuiionSj as the fufferings of the Saints abound-cJj fo did their Confolations (through Chrift) abound alfo. As God honoured fundry of them with miraculous gifts , fo efpe-dally with a large raeafureof fpirituall joy in the Lord, which might furnilh them with more enlargement of heart, to compile Ffalmes to fet forth his Praife^then God is wont to beftow in more peaceable times.

4. Though fometimes they fang Scripture- Pfalmes^ and fome-tiraes fpirituall Songs by perfonali Oifts : yet both forts evidence the judgement and pra6[ife of thofe times, touching vocall Singing, They did not onely make melody to the Lord with Grace in their hearts, but with Songs alfo in their mouths. Yea J«/?i» Mar-tjr^ ( who flouriflied within fiftie yeares after the Apoftles time ) ©r whofoever was the Author of thofe Queftions and Anfwers ad Ofthodoxos amongft his works, though he (peake of Muficall In-ftrumcntSs as utterly unfit for Church AflemblieSj yet fimple fing-'^ ing with the voyce he much magnifieth; as that which ftirreth " up the heart to fpirituall joy , and holy defires ; as that which '*^ fubdueth the paiTions and concupiscences of the fliefh; as that " which fcattereth the evill (uggeftions of fpirituall enemies 5 as " that which watereth, and refrefheth the foule to fruitfulnefle in " good Duties ; as that which ftirreth up courage and conftancy ^' in wreftiings for the Truth 5 and as that which giveth fome " medicine to all the griefes, which befall a man through fad and *• forrowfull Accidents in this life, Juflin in Anfto ,^107.

5. After the three hundred yeares after Chrift were expired, yet not long after the times of Perfecution returned in the dayes oi Julian the Apoftata, when the Chrirtians oiAtitioch, together with the women and children, fang fuch Tfalmes of Vavidas cur-fed and reproached Heathen Idolls and Idolaters, Socrates Lcckf. HijlorJib. 2. cap. 1 6. in Gn. cap. 18. Tbeodoret expreffsth by name. Tfjl. 115. & Pfal. 62. Hijior. Ecclef, lib. ^.cap. I7.

6. Although before the three hundred yeares were expired, we reade in Eufehim^ that one Nepw ( though a Millinary ) was well refpeftedj.as for other good gifts and works, fo for divers Tfalmes and Hymnes compofed by him, ( which fome brethren did wil-Mngly ufe a long time after j) yet wee fuppofe, that was fuch a

pra^ife^

4 GoJ^el'Ordinance, ^j

praftife, as your felfe would not allowjtofing fet formes oiPfalmes invented by men, and to continue to ling them after their departure, and in the meane timcj to refufe fet formes oiPjalmesncndi-ted by the Holy Ghoft i as if the Ffalmes endited by an extraordinary meafure of the Spirit, were more uncleane, then the Pfalmes endited by the common giftof an Ordinary Elder or Brother. '^ 0bje£i.2» 4S<2W(?p/c««f the HcretickjC who denied the Diety of " the Lord Jefus) was the firft that within thofe firft three hun-'^ dred yeares, oppofed this finging by perfonall gifts.

yinfrv. Not out of refpe^ to Vavids Pfalmet , but to avoyde the Hymnes which did fet forth the Glory and Godhead of Chrift, and to bring in Pfalmes^ which did fet forth his own Herefie, and therewith his own PraiftSj as Eufebius teftifieth, Ecc/e/Hi^. lib. 7. cap.2^.in lat.cap. 30. ingr.

^' ObjeB.:^. Thepra£kifeoffingingPtfWfi/iPp/we/wasaIaterin-'' ventiouj brought into the Church oiAntioch by flavianm and " Viodoruf. And hence this cuftome was taken up by Ambrofi and " AHgufiine:but vehemently oppofed by one Hilary a Ruler there, " bccaufe they fang out of a Booke. Hence Augufline tui ned a Pa-^^ tron for itjforced thereto rather by the importunitie of the peo-''^ pie, then of his own accord: as being deftitute of weapons out " of the word of God for it: and therefore afterwards repented " of it, and wifhed the Cuftome removed.

Anftp,\. TertuBians teftimony alledged above, doth evidently evince, that the finging of Scripture-P/^/»«ex (and fo oiVauids) was in ufe in the Church, before Flavianm and 'theodorus were hornc^ Apologeu cap. 39. For 'tertnUian was about 140. yeares before them.

2. The pra6ii(e brought in by F/<2z/z4«Mf and PWor«f, was rather fome new falhion of finging Vavids Pfalmes^ then the finging of them. For as Theodoret reporteth it, they were the firft that divided the Quire of Singers into two fides, and appointed one fide of them to anfwer the other in the finging of them: and ufed the fame at the Monuments of the dead, and that fometimes all the night long. But thefe indentions favoured rather of fuperftition, then of pure Primitive Devotion: though they wrought a good efieO: upon fheodofius^when Flavianuf (knt thofe Songs to be (iing at his Tablcj to moderate his wrath againft the Citizens of Afi"

K 2 tiochy

eS singing of Psalmes,

tioch ; {ettheodffrety Hiji. Ecclef. lib, 2, cap. 24. Zozometij Hijl, Ec* ckf.lib.j.cap.2:^,

3. It is fpoken without warrant of Antiquity, that Amhrofe and Augufim took up the praftife of finging Vavids Pfalmes from Fla' vianw and Viodorm. For neither did they bring it in , ( as was (hewcn out oilertuVian; ) nor is the flacknefle of fome Churches in receiving an Ordinanceja juft exception againft the Ordinance, but rather a juft reprehenfion of their negligence. And (b much doth Augujiine confefle in his up. 'Epijilej chap. 18, Wher«fpeak-" ing of this praftife of finging Pfalmes^ though it be. faith he, Co " ufefull to the ftirring up of the heart in godlineflejand to kindle " the affeftion of divine reading: yet the cuftome of Churches is " divers about itjand the moft members of the African Churches, " Pi^rzor<3/««f 3 have been more floathfull in receiving it. Info '•^ much that the VanatUU doe reprehend us, that we fing (bberly " the divine Songs of the Prophets, whereas they inflame their " drunkennefle ( as it were ) by a Trumpet of exhortadon to the *^ finging of Pfalmes^ compoled by their own humane wit.

By which reproofe of the Donatifls , it may appeare that the cuftome of finging JD^z^/V/ Pfalmes was in u(e in the African Churches, and in Millain alfb of former times; and that the Cuftome brought into the Church of Millain to keepe the people awake in their night Watches againft the Arrlan violence , was the finging oiPfalmes after theEafteriie manner,with more curiofitie of Mu-ficke, and one fide of the Singers anfwering another. And of this isAugHJiine to be underftood in the ninth booke of his Confejji-onsy chap. 7.

4. Ic is not true, That Augujiine became a Patron of finging "Davids Pfalmes^ rather forced to it by the importunitie of the people, then of his own accord. For he faith exprefly iji the fame " Chapter of the lame Epiftle^That the pra ftife of finging P/^/wer " and Hymnes is to be done without doubting, feeing it may be de-" fended out of the Scriptures, in which wee finde both the Do-" ftrinej, and Examples, and Precepts of Chrift, and of his Apo-" ftles for it. And the fame Augufinein his firftTome and third " Rule, ( as it is dtled ) Nolitei^ faith he^ cant are, nift qtiodkgitis " ejfe cantandum, ^od auiem non ita Scriptum ejl ut cantetur, non " cantetur j that is, doe not fing but what you leade is to be fung,

" but

A ^off cl'Ordinance. ^p

'' bat that which is not written that it fliould be fungj let it not " be (ung. Nor is it tiue, that Augufiine repented, that the cu-'^ftomeoffingingPjw^/P/dj/ww was brought into the Church, " or that he wifhed rather it were taken away.

For though when he faw his heart more taken up with the melody of the Tune, then with the fweetnefle of the matterjhe could have wiflied the fweetnefle of the melody removed from his own earesjand from the Church:yet ftill he would have them fung after the manner of the Church of Alexandria^ and Athanafim : And then correftmg himfelfe; " But when I remcmberj iaith he, ^^ my Teares which I powred out at the finging of thy Church, in *' the firft reftoring of my Faith, and how I am ftill moved, not " with the Song, but with the matter Tung, when it is fung with a " cleare voyce, and convenient tune or modulation , I doe againe ** acknowledge the great utilitie of this Inftitution.

And though he doe waver between the perill of delight to the fence, and experiment of wholefomenefle to the foule : yet his (cruple was not of the lawfulnefle of finging Ihividj Pfalmei, but partly of the plealantnefle of the Tunes (which might be more artificial!, then the gravitie of the Ordinance required} partly of the expediency thereof to himfelfe, till his heart were more fpirituall. His writing againft HWarim jubentibits fratribus^ doth, not argue, he wrote againft his will, but by a good call, in defence of finging "Davids PJalmes againft a man that tooke up any occafion to carp at Gods Minifters, Auguftin^ KetraB, lib, 2. cap. 11. " ObjeU. 4. Belides it is to be noted, that Formes of divine Ser-" vice and Letanies begun to be ufed at the fame time, in many *^ places. In the French Churches, and in Canjlamines Court and *^ Campe, both himfelfe and his Souldiers ufing a Forme of Pray-"er, the Churches (as is wont under Chriftian Magiftrates) "growing proud and lazie. At which time they had alfo their " Regular and Canonicall Singers appointed hereunto by office : ** The Tfaltnej compofed by private Chriftians, ( whom they call " Idiots) being interdified in one and the iame Counfell oiLaa-" dicea^ till at length all was turned into a Pageant in the yeare " 566.the fatall figure of Aatichrift: it being impoffibleCas it feem-" eth ) that the lively, gifts of Gods Spirit in his people, fliouid «' breath any longer when formes are once iet up iu the Church, ««&c. AnffT.

An^xv. Though Conjlantim appointed a ioinie ot Prayer to hifS Souldiers, ( Eufek lib. 4. de vit. Conjiamin. cap,20.) yec we doe not rcade that he limited them to the ufe ofit; much lefle that formes of divine Service and Letanles were brought into the Church in his timeg nor fcarce of an hundred yeares after* Neither were Regular and Canonicall Singers brought into the Church in his time. The Counccli oiLaodicea which allowed themjand interdiftod Ffalmes compofed by private Chriftians, was neare about fixtie yeares af^ ter him.

2. Their forbidding any to fing. but fuch as were appointed to fingj (^ConciL Laodic. Can, 15.) though they did it to abule the Peoples abufe of theFfalmes by finging out of Tune 5 yet their care might better have been beflowed in learning the people to know and keepe the Tune, and in advifing fuch as had lowd and (Irong voycesj and were skilfull of Song, to have led and kept the people in a decent melody. But otherwife for their prohibiting of iinging oiPfalmes compoled by private menjand the redding of any bookes in the Church, but the writings of the Prophets and Apoilles, as they doe inCanon^c^. that fo they might eitablifh the reading of Scripture-booksjand the iinging of Scripture-P/iW/. Icis fbfarre from fuperflitioD, that it tendeth rather to preferre divine Infti-tutions, above humane Inventions. When they interdiOied the Ffalmes compofed by private Chriftians,whom they called Idiots, or as we call them in our language, iimplefooles. You are not ig>^ norant that an Idoll in their language fignifieth no more but a private man 5 and in the fame fence the Apoftle himfelfe ufeth it, I Cor. 14.16. though the Tranflators turne it unlearned.

Neither doe Formes of Gods Prai/e flop the breathing of the lively Gifts of Gods Spirit,when the Formes are no other,but fuch as were endited by the immediate Infpiration of the Holy Ghoft; For when the Ffalmes oiVavid, and of other holy men of God, Were comm.ended to the Church ofJfrael^ and by them were ordinarily fung in the Temple and elfwhere,would you fay it did hinder the free paiTage of the breathing of the lively gifts of Gods Spi-rit,either inthe Miniftery ofthe Priefts,orin the writings and Ser^ mons of the Prophets^ Surely Elijha found it otherwifea2 Kings 3. 15.and the whole Church ofJudabAs for 6^6(which you call the fatal 1 figure of Antichrift ) judge you in your own foule before the

Lord,

a Goffel-Ordiftance, yi

Lord, whether it doe more favour of an Antichriftian fpirit, for the whole Church to ling the Tjalmes oiVavid with one accordjOr to (ing Te Veum, or fomc other Anthem deviled by a private (piritj one man alone^ Sure ic is ( as we faid before ) Antichriftian Churches doe utterly rejeft the finging of Vavids Ffalmes in the Meeter of each Nation intheir Mother Tonguejyea and do reproach fuch Tjalmes as Genevah liggs 5 fo farre are they off from clofing with finging of them as an Invention of their own. " ObjeB. 5. Let no man thinke, that the finging oWavids Pfalmes ^^ is an Ordinance of God, becaufe many Chriftians have found " their afFeftioHS ftirred( as AHgujiim alfo did ) in the finging of "them.This doth notjuftifie thispraftile, no more then ic doth '^ Preaching by a fal/e callingjbecaufe fome have found converfion ^^ by it: no more then it doth the receiving the feale of the Supper *^ in a falfe Churchjand that with the Idolatrous geflure of knee-"ling, becaufe fome have found quickening and ftrengthening " Grace therein. For Godsgoodnefle many times goeth beyond " his Truth.

tyinfa. We cannot fay. That Gods goodnefle goeth beyond his Truth, though fometime he (hew a man mercy out of his way. For we have the truth of Gods word to teftifie, that (b fometime he doth as Saul found converting grace in going to Vamafcus to persecute the Saints.But this we fay,that w/hen God doth thus,he either convinceth amanofthe error of his way, before he fhew him favour in it,( as he did Saul y) or elfe the way it felfe, or DuLie is of God, though there be (ome failing in the circumftance of it. Many oilfiad that came to the Pafleover in Hezeki^hs time in their un-cleannefle, yet they found mercy with the Lord. But ic was becaufe the Ordinance and Duty was of God, the failing was onely in the manner of Preparation to it, 2 Chron. 30,18,19,2 o. But liA^kab (et up an invention of his own in his houfe, though he may promise himfe'fea bkffing in fome orderly circumftance of it, ( as he did Judg. 17. 13.J yet let him be fure he (hall finde a curfe in (lead ofa bleffing, according as God hath expreft it, 'Dent. 7. 26. It is granted and bewailedjthat there hath been found fome finfull failings in fundry circumftanccs of fomeMinifters callings: And yet becaufe the fubftance of the calling was of Godjmany have found (aving blefCngs in. attending on their Miniftery. And the Lords

Supper

Supper adminiftred by ihetii being of Godj though the gefture in which it was received was corruptjthe Lord was pleated to accept and blefle what was his owne, and to pafle by finues of ignorance in his people. But can it ever be proved that when any praftife of Gods worlhip hath been but an humane and Antichriftian inven-tionjthat it hath been neverthelefTe blelTcd with the communication of fpirltuallafFcftionSj and that not feldome and rarely, but frequently and ufually 5 not to one or two Saints^ but generally; not to the weakeft, but to the ftrongeft Chriftians ? We are verily perfwadsd no fuch inftance can be given fince the world begaut God is not wont to honour and blefle the wayes of fuperftition, with the reward of fincere devotion. But furely God hath delighted to blefle the finging of his holy Tfalmet^ with gracious and {pi-rituali affeftionSj not onely in Aitgitjiines time, and in Jufiim Mat' /yr/before him, but from age 10 age to his Saints, ufually, gene-rallyjand abundantly : fo that doubtlefltithefervantsofGod defraud their foules of much fpirituall good, and comfort, who defraud themfelves of the Fellow(hip of this Ordinance.

But here is the mi(ery of theprefent age, that thofe Ordinances that men have praftifedjeither without the knowledge of the true grounds thereof, or without the life and fence of the comfort of them, or without the fincere Jove of them, they have therefore afterwards in the houre and power of Temptation caft them afide, and fo forfaken the holy Inftitutions of God, to embrace & pleafe themfelves in their own imaginations. How much more fafe were it, for humble and fincere Ghriftian8,to waike in Gods holy feare, and in fence of their own ignorance, infirmities, and temptations, to fofpeft their own private apprehenfions, and humbly to beg a Spirit of Light and Truth, to lead them into all Truth,and meekly toconfult with Brethren without fettingup any Idoll or fore-ftalled Imagination in their hearts, before they relblve to runne a by-way, to the griefe and fcandall of their Brethren, It is a Pal-(ey diftemper in a member to be carried with a diflferent motion from the reft of the body: The Lord healeour fwervings, and fta-blifli us with a Spirit of Truth and Grace in Chrlft Jefus.

F I ^ I S,

^y ^l-

■^w