An Answer to Marlows Appendix, Part 1

An Answer to Marlows Appendix · Part 1

p. 15AN ANSWER To Mr. Marlow's APPENDIX.

FIrſt of all you tell us, That to praiſe God, or praiſing of God, is not confined to Songs of Praiſe; but that there are other ways and manner of praiſing of him than ſuch melodious Singing.

Anſwer. We never yet aſſerted there was no other way or manner to praiſe God, than by ſinging of his Praiſe. Nor is there a Man who affirms any ſuch thing that I know of; but it is one thing to own thoſe other ways of praiſing of God, and another thing for you utterly to deny this way, or the way we uſe in ſinging his Praiſe.

But I muſt tell you, moſt Learned Men, nay, all that I have met with, do conclude, the Diſciples, or thoſe Children you ſpeak of Matth. 21. 16. Luke 19. 37. did ſing thoſe Hoſanna's to the Son of David, as I have ſhewed in the firſt Chapter of the foregoing Treatiſe.

I perceive you have now at laſt raiſed the Auxiliaries againſt this Bleſſed Truth of Jeſus Chriſt. But as a worthy Brother hinted the other day, Dr. Owen is a preſs'd Man, and as forced in ſo, he doth you no ſervice at all, as p. 16will appear by what follows; but more eſpecially by what my worthy Friend has wrote at the cloſe of this our Anſwer.

The Doctor, from Heb. 2. 12. from the Greek word Hymneſo ſe, I will hymn thee, i. e. I will praiſe thee; ſaith, (1.) what Chriſt will do, viz. He will ſing Praiſe to God. (2.) Where he will do it, i. e. in the midſt of the Congregation. The expreſſion of both theſe (he ſaith) is accommodated unto the Declaration of God's Name, and praiſing of him in the Temple. The ſinging of Hymns of Praiſe unto God in the great Congregation, was then a principal part of his Worſhip, &c.

2. That chearfulneſs and alacrity of the Spirit of Chriſt in this Work, he would do it with Joy and Singing. Theſe are the Doctor's words, as cited by you, Appendix, pag. 4. And thus did Chriſt ſing with his Diſciples, in that great Repreſentative Church, as our Annotators call it.

Now what is this to your purpoſe? the Doctor tells you, that Hymneſo ſe is Singing Praiſes to God: And how do you know but Chriſt might alſo often ſing in the Temple, and in other great Congregations, though we do not read of it, ſince 'tis ſaid, that many other things did Jeſus that are not written? Joh. 21. 25.

1. Eſpecially conſidering, ſince it was propheſied of him, that in the great Congregation he ſhould ſing God's Praiſe.

p. 172. Becauſe, as the Doctor obſerves, Singing in the Temple was one great part of God's Worſhip; from whence 'tis not likely our Saviour ſhould neglect that part. Moreover, he poſitively affirms, Chriſt did, with chearfulneſs and joy, give Praiſe to God by Singing. 'Tis well known Dr. Owen owned no other Singing than what we do; he doth nowhere talk of the Eſſence of Singing in our Spirit, and ſo exclude vocal or proper Singing.

1. He acknowledges Singing, is Praiſing of God, ſo do we; and ſay, 'tis one of the higheſt ways of Praiſing him too.

2. He intimates there are other ways of praiſing of God, beſides Singing his Praiſe; though it clearly holdeth forth that our Saviour would praiſe God that way, namely, by Singing. And you would do well to obſerve what our late Learned Annotators ſpeak upon that of Heb. 2. 12. theſe are their words. Chriſt and they are of one Father, (that is, the Saints are here called his Brethren) he by Nature, and they by Grace, and from one Humane Parent, Luke 3. 23, 38. and both of one Fleſh; He ſolemnly ſung and Praiſed his Father with them (ſay they) at his Supper, Matth. 26. 30. in that Repreſentative Church, Mark 14. 26.

Yet we, as I ſaid before, do readily grant, as the Doctor intimates, thoſe other ways of Praiſing of God, and that Prayer, the Word of Faith, and the Fruits of Obedience, hath a p. 18tendency to the Praiſe of God: But if the Doctor, and ſome other Learned Men, ſhould intimate, that that Greek word Hymnos ſhould in a remote ſence ſignify Praiſing of God without Singing: we ask, Whether any of them ſay thoſe ways of Praiſes, without Singing, is the immediate, genuine, direct and primary ſignification of the word?

All your Helpers will fail you here. There are other Greek words to expreſs thoſe other ways of Praiſe to God beſides Hymnos. You are upon a dangerous Rock; you make it your Buſineſs to trouble our People with the ſignification of the Greek word Hymnos, a Hymn, (though you underſtand not that Language) juſt after the ſame manner that the Pedobaptiſts do with the word Baptizo; ſay they, it ſignifies waſhing, as well as dipping, which learned Fiſher grants. But how? Take his words, 'Tis (ſaith he) ſo taken improperly, indirectly, collaterally, by the by, or remotely, it ſo ſignifys, viz. a waſhing: But (ſaith he) the direct, immediate genuine and primary ſignification of the word Baptizo, is Immerſion, Dipping, or to dip, &c. You, it ſeems, take the ſame way to deſtroy the Ordinance of Singing God's Praiſes, as they take to deſtroy the Ordinance of Baptiſm: But this will do your buſineſs no better than that will do theirs; Dipping is Waſhing, but every Waſhing is not Dipping. Theirs is (as Mr. Fiſher obſerves) an improper, remote, or indirect Baptiſm, that they infer p. 19from the improper Signification of the Greek word Baptizo, and ſo no true Baptiſm at all. So you, aſſerting from thoſe Learned Men, that the Greek word Hymnos ſignifies a meer or common praiſing of God in Prayer: 'tis, ſay I, but an improper, indirect and remote ſort of Singing of God's Praiſe, that the Word will admit of in that ſenſe, and ſo no Singing at all.

If you diſcourſe with learned Perſons, they will tell you, that ſome Greek words do, in an improper or remote ſenſe, bear ſeveral Significations; but the direct, genuine, and proper ſignification of the Word is Singing, or, they ſung. And now do you not think you are greatly to blame to make ſuch a ſtir upon a word you underſtand not, after the manner you have done, and thereby cauſe Doubts to ariſe in the Minds of poor weak Chriſtians about the Tranſlation of the Holy Bible, and render our Famous and Learned Tranſlators unfaithful? But I hope our People will not regard or mind what you unadviſedly have wrote and ſaid upon this Account. Have not the Tranſlators, (who compared divers Greek Copies together,) been more faithful to give the proper, genuine and direct ſignification of the Word, they hymned, they ſung an Hymn, than from the remote ſenſe, they ſaid Grace, or gave Thanks? We read he gave Thanks when he took the Bread, &c. the word there in the Greek is, he Hymned. I have often ſaid, to ſing to God in aright manner, is p. 20praiſing of God, but all praiſing of God is not ſinging his Praiſes; therefore they that tranſlate the word, they praiſed God, ſpeak the Truth, but they do not ſpeak all the Truth.

But if our Saviour and his Diſciples did no more than in an ordinary manner give Thanks, as we do after Supper, our Tranſlators do affirm a falſe thing, to ſay they ſung an Hymn, as elſewhere I have more fully demonſtrated; becauſe Singing is more, and a different thing from ſaying of Grace, as you hint an old Dutch Tranſlation reads it.

But not to muſter up a multitude of learned Men, as I might do, who exactly agree with our Tranſlators on that word, take (once again) what Dr. Du-Veil doth affirm, (who underſtood, as I am informed, all the Oriental Tongues) in his literal Explanation of the Acts of the Apoſtles, Acts 16. 25. (tho I quoted him before) citing Ruff Presbyter of Aquilia, in the Title of the 72d Pſalm ſaith, Hymns are Songs which contain the Praiſe of God: If it be Praiſe and not of God, it is not a Hymn; if it be Praiſe, and of God, if it be not ſung, it is not an Hymn; it muſt therefore (ſaith he) that it may be an Hymn, have theſe three things [Praiſe] [and of God] [and a Song]: therefore Paul and Silas, ſaith the Doctor, ſung Praiſes to God for the Honour put upon them, in that they ſuffered innocently for promoting the Glory of Chriſt. Many of the Learned Men you quote, ſay Hymnos is Praiſe, you need not ſay p. 21any more to that, we all own and grant it; but yet alſo ſay the proper and genuine Signification of it, is praiſing of God by Singing. Now this being ſo, you baſely abuſe the Tranſlators, (Append. p. 12.) in ſaying, Surely it muſt be granted that the word ſung and ſing in thoſe four Scriptures were imprudent Additions to thoſe ſacred Texts. Theſe are your words. 'Tis a ſhame a Man of your Learning ſhould (to defend your own Fantaſy) charge the faithful and renowned Tranſlators after this ſort. Theſe things being ſo, What Authority have you to ſay our Saviour and his Diſciples did not ſing? or, what reaſon has any ſober or Godly Chriſtian to believe you, if you ſo boldly affirm it? Therefore I, upon good Authority, in oppoſition to what you ſay, p. 12. that therefore from the Signification of the word Hymnos, there is a good and ſacred Foundation or Warrant for ſuch vocal melodious ſinging at or after the Lord's-Supper, ſeeing the word doth bear that as the direct and proper Signification of it.

And alſo we ſay that what Chriſt did was a Rule for us in that of Singing, as well as in taking the Bread and breaking it, and bleſſing it, and taking the Cup, &c. Muſt not we ſing the Praiſes of Chriſt who have the Spirit but in meaſure, becauſe Chriſt had the Spirit without meaſure?

And becauſe the Primitive Goſpel-Church had the extraordinary Gifts of the Spirit in Prayer, Preaching, and Singing alſo, muſt we not pray, preach, nor ſing? if we muſt not do p. 22one of them, we muſt do none of them: And therefore in oppoſition to what you ſay, Pag. 13. of your Appendix, If the Practice of Chriſt and the Primitive Church, doth not bind us to the Obſervation of one Ordinance, viz. that of Singing, it binds us to the Obſervation of none; 'tis time to look about us, for your manner of arguing, I do declare, (as 'twas intimated to me the other day by my Reverend Brother Knowles) tends to the overthrow of all Goſpel-Ordinances whatſoever; therefore I warn all my Brethren to take heed how they hearken to you in this matter, as they tender the Glory of God, and the Eſtabliſhment of all Goſpel-Worſhip and Ordinances.

But to proceed: 'Tis an eaſy thing (for any wary Reader, who is not willing to be deceived) to perceive the Man hath a bad Cauſe in hand, and that he reaſons not like a wiſe and enlightned underſtanding Chriſtian.

Which doth fully appear, if we conſider the falſe and prepoſterous Mediums or Ways he takes to make out what he pretends to prove.

1. For one while he ſeems to aſſert, that the Eſſence of Singing, which is (he ſays) in our Spirit, that will ſerve our turn in diſcharge of the Duty of ſinging forth God's Praiſes, without imploying our Tongues or bodily Organs in it, which, as I have again and again ſaid, doth as well exclude vocal Praying and Preaching, &c. as Singing. See Pag. 8. of his firſt Treatiſe.

p. 232. Then again at another time, becauſe there are other ways to praiſe God beſides ſinging of his Praiſes, we muſt not ſing his Praiſes at all. Appendix, p. 4, 5.

3. At another time he ſeems to exclude all Singing out of the Bible, from an improper Signification of a Greek word, and ſtrives to make it out 'twas only common Praiſes or Thankſgiving in Prayer. See the Epiſtle to me, and Appendix, p. 1, 2, 3, 4, 5.

And ſo quarrels with the Tranſlators of the holy Bible, as if they wanted Skill in the Greek Tongue, or elſe Faithfulneſs in rendring the Word, they ſung an Hymn, which he tells you they ſhould have rendered, they gave Thanks, or ſaid Grace. But further, to clear our Godly, Learned and Pious Tranſlators of the Bible; let it be conſidered how carefully they were in other Caſes, particularly in reſpect of the word Baptizo, which they never ventured to tranſlate Rantizo, ſprinkling, to favour their own Practice, but rather choſe to leave the word in the Original Tongue, and not tranſlate it at all, than to give a falſe Signification of it.

4. But leſt all theſe Tricks and Shifts ſhould fail him, he flies to another broken Refuge, viz. intimating that the Ordinance of Singing doth not belong to us now, but may be practiſed by the Saints hereafter in the thouſand Years Reign, or ſeventh thouſand Years of this World. Which is a very doubtful Point, I mean, whether there will be ſuch a thouſand Years Reign or not, in his ſenſe; and yet this Duty p. 24lies amongſt other Goſpel-Ordinances and Precepts given out by the Spirit, and enjoyned on the Churches, which is enough to ſhake the Faith of our People in reſpect of other Ordinances, which they have as much reaſon to ſay, may not belong to us, but ſhall be practiſed in time to come, when the Church (as the Seekers ſay) ſhall attain its firſt or original Purity. See Pag. 27. of his Diſcourſe.

5. And laſtly, like a wary and fore-ſeeing Man, to be ſure to carry his Cauſe, he retires to his laſt Fort and Strong-hold, and affirms, That the Ordinance of ſinging of Pſalms, Hymns, &c. was only in the Primitive Time performed by an extraordinary Gift; and unleſs we have ſuch a Gift, we muſt not ſing the Praiſes of God now in theſe days.

Tho I have ſaid enough to detect this fond Conceit, yet ſince he leads me in this Path, I muſt, I perceive, reply again, as I have already done, that this Objection lies equally againſt Prayer, Preaching, and interpreting the Scripture, &c. ſith all theſe Goſpel-Duties and Ordinances in the Primitive and Apoſtolical Days, were performed by the ſaid extraodinary Gifts of the Spirit.

If he could make this appear, there was no need for him to trouble us with the Greek word, nor with any of his other Mediums he uſes to exclude Goſpel-Singing; it cannot but appear by this laſt ſhift, he acknowledges that Singing is ſomewhat more than that Praiſing of God he ſpeaks of: But theſe things betray the p. 25Man's Integrity, or rather his Weakneſs, and ſhew he doth not argue, but plays the part of a Sophiſter, though not a cunning One, becauſe his Nakedneſs plainly appears to the meaneſt Capacity, through his pittiful threadbare Covering. For if he had thought his other Mediums would have ſerved his turn, or held the Teſt, we ſhould not have, I am perſwaded, heard any of this: But however, we will come to examine his pretended Arguments he brings to prove this Aſſertion.

His firſt Argument, to prove Singing was always performed from a ſpecial Gift, is in Appendix, pag. 14.

For as the Grace of Joy is the Fruit of the Spirit, (ſaith he) and as God had promiſed the Oil, viz. the Spirit of Joy for Mourning; ſo the Primitive Church had ſome earneſt of it, and did rejoice in hope of the Glory of God; and through the abundance of the Spirit wherewith ſhe was baptized, her Miniſters delivered the Word of God in extraordinary ways and manners, viz. by Propheſying, Tongues, and melodious Singing.

Anſw. 1. Have not Believers now the Holy Spirit, as well as they had it then, though not in ſuch an extraordinary manner? And have not we the Fruit of it, i. e. Joy, Peace, &c. in believing? Alſo you miſtake your ſelf, Joy doth not appertain to the Gifts of the Spirit, but 'tis a Fruit of the Graces of the Spirit. Do not the Saints now rejoice in hope of the Glory of God, as well as they did then?

p. 26There is no ſuch cauſe or ground from the Reception of Tongues, or the extraordinary Gifts of the Spirit, (as you intimate) to ſing the Praiſes of God; For many (our Saviour ſaith) ſhall ſay in that Day, We have propheſied in thy Name, and in thy Name have caſt out Devils, and in thy Name have done many wonderful Works. To whom he will ſay, Depart from me, I know ye not. And the Apoſtle ſaith, Though I ſpeak with Tongues of Men and Angels, and have not Charity, I am become as ſounding Braſs, or a tinkling Cymbal, 1 Cor. 13. 1.

From whence it appears that inward Joy and Peace of which you ſpeak, as the Cauſe of Singing in the Apoſtles Times, did not flow from that extraordinary Gift of the Spirit, but from the ſaving Graces of the Spirit; either it flows from the conſideration of common or external Mercies and Bleſſings, wherein all are concerned to ſing the Praiſes of God, who gives them fruitful Seaſons, filling their Hearts with Joy and Gladneſs; or elſe it flows from thoſe ſpecial and internal Bleſſings which only concern the Saints, viz. Union with God, Communion with God, Faith, Love, &c. Tongues were for a Sign, not for them who believe, but for them who believe not, 1 Cor. 14. 22. Extraordinary Gifts were to convince Unbelievers of the Truth, and not for the Joy and Comfort of ſuch who did believe. Men that have the Gift of Tongues, may be graceleſs, and ſo without Chriſt, and periſh eternally in Hell; p. 27therefore the extraordinary Gift of the Spirit fits not, tunes not the Heart nor Tongue to ſing the Praiſes of God. You may as well deny the Saints may not, ought not in theſe our Days rejoice in God, nay, not praiſe him in any other manner of ways, as well as not ſing, from this Argument you make uſe of here on this account.

Therefore it follows that you ſtrangely miſtake, pag. 15. Appendix, in intimating, when Paul exhorts the Saints to covet after the beſt Gifts, he means the extraordinary Gifts of the Spirit; for certainly thoſe are the beſt Gifts that moſt tend to the edification of the Church, which Tongues could not be ſaid to do. And in the very next words he ſpeaks of a more excellent way, viz. that of Charity or Love, which refers to the Graces of the Spirit. And of ſo little uſe were thoſe ſpecial or extraordinary Gifts to the Church, that if there were no Interpreter, they were to be ſilent, and not uſe them in the Church at all who were that way gifted.

2. You confound Tongues (which did appertain to all ſorts of Gifts) with Prophecy and Singing: He that had a Doctrine, might have the Gift of Tongues to bring it forth; ſo might he that had the Gift of Prophecy, and he alſo that had the Gift to Interpret; and ſo might he alſo that had the extraordinary Gift to bring forth a Pſalm. And, pray, why muſt ordinary praiſing of God be now admitted? and Preaching, Propheſying, and Interpreting the p. 28Scripture by the ordinary Gifts of the Spirit be ſtill allowed, and yet Singing by the ſame ordinary Gifts muſt not be admitted? What Reaſon do you give for this? Is not this to darken Counſel with words without Knowledg?

I have demonſtrated, that the End of thoſe extraordinary Gifts that were then in the Church in the Adminiſtration of every Duty and Ordinance, was to confirm the ordinary practice of all thoſe Ordinances, and ſo to continue them in the Church to the end of the World. And God hath equally honoured and confirmed Singing of Pſalms, &c. to continue, and the practice thereof to abide, as of any other Ordinance.

You need not therefore ſpend your time to prove the Apoſtles Prayed, Preached, Propheſied, and alſo Sung by an extraordinary Gift; we acknowledg it, but ſay, this is no more againſt our Singing, than againſt our Praying, &c. who have not now thoſe ſpecial Gifts.

2. He that had a Pſalm of David, might bring it forth in an unknown Tongue, as well as he that had a Doctrine, and ſo not to the Edification of the Church: For if he brought out a Pſalm of David in an unknown Tongue, who could ſing with him? But if he had been to ſing alone, the Melody might have refreſhed thoſe who ſung not, as ſome ſay they have been in hearing the French Proteſtants ſing, who underſtand not their Language. But to prevent this, the Apoſtle Paul reſolved when he ſung, he would ſing with the Spirit, p. 29and with the Underſtanding alſo, becauſe 'tis the Matter ſung that is fruitful to the Underſtanding: and what is the Melody without that?

Your third Reaſon or Argument is taken from that in Epheſ. 5. 18. Be ye filled with the Spirit, ſpeaking to your ſelves, &c.

Anſw. Doth not the Apoſtle pray that God would fill all the Saints with Joy and Peace? Rom. 15. 13. And pray, that they might be filled with the Fruits of Righteouſneſs? Now ſinging flows from that Joy that all the Saints ought to labour after; and alſo from the Fruits of Righteouſneſs, we have an equal need to be filled with the Spirit, to pray, to meditate, to praiſe God, and to preach and hear the Word, as well as to ſing Pſalms and Hymns, &c.

But you ſay, pag. 18. That the Gifts of the Holy Spirit were not given alike to every Member of the Church.

Anſw. 'Tis granted: But doth it follow, becauſe ſome had the extraordinary Gift of the Spirit to pray, muſt not the others who had not thoſe Gifts, no more than we have them now, not pray at all? Brother, I am grieved to ſee how you are deceived, and would …eceive others: But as they who had not the extraordinary Gift of the Spirit to pray, were, notwithſtanding, to pray; ſo they who had not the extraordinary or ſpecial Gift to ſing, were, nevertheleſs, to ſing the Praiſes of God. What you ſpeak, pag. 18. about the diverſity of Gifts, but the ſame Spirit, from 1 Cor. 12. is rather more againſt the performance of thoſe other p. 30Duties and Ordinances than Singing, becauſe Singing is not there mentioned. But all that you ſay there, has been anſwered already; ſo is what you infer from Col. 3. 16. Epheſ. 5. 19. For to think the Apoſtle refers to the ſpecial Gift of Singing in thoſe places, is of a pernicious tendency; for you may as well ſay the ſame of all other Precepts enjoined on the Churches, and ſo free us from all Goſpel-Obedience for want of ſuch Gifts. Why muſt not Spiritual Songs be allowed, as well as Pſalms and Hymns? What do you mean in pag. 23?

Brother, you were better be ſilent till you can diſtinguiſh better between Pſalms, Hymns, and Spiritual Songs, and the manner of the bringing of them forth by a ſpecial Gift. A Doctrine may be as Spiritual that is precompoſed, as that which was brought forth by a ſpecial Gift; ſo may an Hymn, or Spiritual Song, though 'tis by the ordinary Gifts or Help of the Spirit precompoſed; there cannot be an Hymn, nor Spiritual Song, without its Form; but if it be a Spiritual Song, it has a Spiritual Form. The very word may convince yo… of your Error; if the Song be taken out of Chriſt's Spiritual and Sacred Word, the Form is Spiritual; and if it be ſung with a gracious Heart and Tongue, 'tis doubtleſs Spiritual Worſhip and acceptable to God.

I ſhall conclude this Section of yours with one honeſt and plain Argument.

p. 31That Aſſertion or Notion againſt Singing the Praiſes of God, that hath a natural tendency in it to overthrow the practice of all Goſpel-Ordinances, as well as ſinging the Praiſes of God, is a vile and pernicious Aſſertion or Notion. But for a Man to aſſert, the Saints and People of God now in theſe days, ought not to ſing Pſalms, Hymns, and Spiritual Songs, becauſe we have not that ſpecial or extraordinary Gift of the Spirit to do it, hath a natural tendency in it to overthrow the practice of all Goſpel-Ordinances in theſe days. Ergo. That Aſſertion is vile and pernicious.

The Major cannot be denyed: the Minor I have abundantly proved in this Treatiſe.

In Sect. 4. You ſeem to Anſwer what we ſay about Singing being a moral Duty. Which you ſay, Is the refuge of ſome who cannot maintain their practice of formal Singing by Goſpel-Inſtitution. Append. pag. 27.

Anſw. You miſtake; we need no Goſpel-Inſtitution, 'tis as clear a Precept in theſe Scriptures, Epheſ. 5. 19. Col. 3. 16. as any we have in the New-Teſtament. But we ſay Singing the Praiſes of God is more than a mere poſitive Duty.

What you further ſay under this Head, doth but betrary your own Ignorance about moral Precepts, and needs no Anſwer, I having fully explained it in this Treatiſe. Is it abſurd and irrational for us to make the Moral Law, or Light of Nature, a Rule to exert the Worſhip p. 32of God? ſee Append. p. 28. 'Tis not ſo much the matter of Moral Duties, as the manner of the performance of them, that renders them Spiritual; and for the more orderly and ſpiritual performance of ſuch Duties, that are in their own nature Moral, they are brought under Goſpel-inſtitution, as Prayer, Preaching, and Singing the Praiſes of God are; and therefore all Moral Duties muſt be diſcharged by the help of the Spirit, and with Grace in the Heart, if accepted of God.

In pag. 33. of your Appendix, you repeat your former Objection againſt Womens Singing in the Church, becauſe the Apoſtle ſaith, he ſuffered not a Woman to teach, nor uſurp Authority over the Man, but to be in ſilence.

So that Chriſt (ſay you) makes it an uſurpation of Authority, for a Woman to teach, or to ſpeak, or any ways to break her Silence in the Church.

But then (ſay you) 'tis objected, Theſe Scriptures that forbid Womens teaching and ſpeaking in the Church, do intend only that they ſhould not be the Mouth of the Church, as in Prayer and Doctrine, &c.

To this Objection againſt your Expoſition of theſe Scriptures, you give your Anſwers.

1. That ſuch a ſenſe as this we ſpeak of, is againſt the Letter of theſe Texts.

2. By aſſerting that in Singing together, there is Teaching, Inſtruction and Admonition, pag. 34.

Anſw. This kind of arguing againſt Womens p. 33Singing we have all ready fully refuted; but for the ſake of our good Women, and to detect this falſity, I ſhall add a word or two further in way of Reply. 'Tis a hard caſe that Women ſhould be debarred to ſpeak in any ſenſe, or any ways to Break Silence in the Church, as you affirm through a miſtake of the Text.

1. For then they muſt not ask a Friend how he or ſhe doth when in the Congregation.

2. She muſt not be ſuffered to be an Evidence in the Church againſt any Offender, in the caſe of Diſcipline.

3. Then ſhe muſt not ask, where the Text is, if ſhe comes too late, for that is in ſome ſenſe a ſpeaking and breaking Silence.

4. Nor muſt ſhe then ſay Amen at the cloſe of Prayer, for that's a breaking Silence.

5. Which is worſt of all, ſhe muſt not in the Church give an account of her Converſion, or declare how the Lord was pleaſed to work upon her Heart: for I have ſhewed in that Act there is much inſtruction, nay, 'tis ſo full of teaching to others, that what ſome pious Women have spoke in the Church upon this account, God hath bleſſed to the Converſion of Sinners, as well as it has refreſhed and ſweetly comforted divers Believers; and therefore herein you abuſe the ſenſe of the Holy Ghoſt, and indeed are not, I fear, fit to be a Teacher of others, but to learn in ſilence your ſelf.

2. The way therefore to underſtand this as p. 34well as other Scriptures, is to have recourſe to the main drift or purport of the Spirit of God therein. And evident it is, the main thing the Apoſtle drives at in both theſe places, or doth intend, is this, viz. That Women ought not to be allowed to take part in the ordinary Miniſtration of preaching the Goſpel, or miniſterially, or authoritatively to preach the Word: becauſe he that has received a juſt Call ſo to do, may and ought to exhort and command in the Name of our Lord Jeſus with all Authority, Tit. 2. 15. and this Work therefore Women ſhould not take upon them, becauſe they muſt be in Subjection, and not uſurp Authority over the Man. To take the bare letter of the Text, without ſhewing the ſcope and drift of the Spirit of God in it, would make ſad work, as I might ſhew from many Scriptures, and has occaſioned many abominable Errors, any Hereſies, to abound in the World.

3. As to that teaching which is in Singing, it doth not lie in a Miniſterial way, and therefore not intended by the Spirit of God here; Preaching or Teaching is not Singing, nor Singing Preaching or Teaching, though there is a Teaching in it. You muſt learn better to diſtinguiſh between different Duties and Ordinances, before you take upon you to teach others. Read what I have before ſaid, and alſo what Mr. Cotton, Sidenham, &c. have ſaid, as you will find it repeated in this Treatiſe, in reſpect of the Nature of Teaching and Admonition that is in the Ordinance of Singing, p. 35and you may further ſee how you miſs and abuſe theſe Scriptures: for he or ſhe that reads the Scripture may be ſaid in ſome ſenſe to teach, there is much teaching in it; yet ſure a Woman may be ſuffered to do this, as a caſe may preſent it ſelf, both in the Church, or at home either, in her Husbands preſence, and not be deemed to uſurp Authority over him: for the Uſurpation the Apoſtle ſpeaks of, reſpects a Womans own Husband (if not chiefly) as well as others; and therefore if ſhe muſt not ſing in the Church, ſo by your Argument ſhe muſt not ſing nor read the Scripture at home in the preſence of her Husband, becauſe there is a kind of teaching in both thoſe Duties; and if ſhe ſhould, as you intimate, ſhe would not only break Silence, but uſurp Authority over the Man, i. e. her Head and Husband, which is forbid. The Lord deliver poor Women, and Men too, from ſuch kind of Doctrine as this.

4. 'Tis evident the Apoſtle lays no other reſtraint upon Women than what the Law laid them under, they are to be ſilent, or 'tis not (ſaith he) permitted unto them to ſpeak; but they are commanded to be under Obedience, as alſo ſaith the Law, 1 Cor. 14. 34. And 'tis as clear, they were always under the Law ſuffered to ſing in the Congregation as well as the Men, therefore it was not ſuch a Speaking or Teaching as is in Singing, that Paul intends in thoſe Scriptures.

5. Whereas you affirm, that Women were not admitted to pray nor propheſy in the p. 36Church neither in the Old nor New Teſtament, is doubleſs falſe, as our late Annotators well obſerved on 1 Cor. 14. 34. which is the very Text you mention, take their words;

This Rule muſt not (ſay they) be reſtrained to ordinary propheſying: for certainly, if the Spirit of Propheſy came upon a Woman in the Church, ſhe might ſpeak. Anna, who was a Propheteſs in the Temple, gave Thanks to the Lord, and ſpake of him to all them that looked for the Redemption of Iſrael: and I cannot tell how Philip's Daughters propheſied, if they did not ſpeak in the preſence of many. The reaſon given why Women ſhould be ſilent, is, becauſe they are commanded to be in Obedience. A Woman (ſay they) might ſay, Amen, to the publick Prayers, and alſo ſing with the Congregation to the Honour and Glory of God, but for her to ſpeak in an ordinary courſe of Propheſy to inſtruct People, &c. ſhe is forbidden. The Apoſtle, ſaith a Friend (in a Manuſcript) doth not prohibit all manner of ſpeaking, for that is directly contrary to 1 Cor. 11. 5, 6. where Women are admitted to pray and propheſy: for Prayer, they may ſay, Amen to the publick Prayers of the Church: and for Propheſy they may ſing Pſalms, the Apoſtle uſing the Expreſſion according to the Ideum of the Jews, 1 Sam. 19. 20, 21. 1 Sam. 10. 5. they ſhall propheſy; and for they ſhall propheſy, the Cald. Paraphraſ. reads, they ſhall ſing, p. 37and thou ſhalt praiſe with them. Vid. Wilſon's Dict. Dr. Hammond's Annotat. on 1 Cor. 11. 5. and ſo it's uſed 1 Chron. 25. 1, 2, 3.

The Prohibition, ſaith he, is not reſtrained only to Church-Aſſemblies, but holds good in all places, and at all times, and intends a Subjection of Women to their Husbands, as plainly appears by comparing 1 Cor. 14. 35. with 1 Tim. 2. 12, 13. with the occaſion and ſcope of the Text, and is of no greater Reſtraint now, than lay on them under the Law, 1 Cor. 14. 34. where they were permitted to ſing.

Object. But ſay you, If we ſhould ſay ſuch a vocal Singing together is for a Teaching, then where are the Hearers, if all be Teachers? &c. Appendix, p. 35.

Anſw. We have ſhewed you Singing is a diſtinct thing from that which is called Teaching or Preaching, tho in Singing there is a Teaching, but chiefly we ſpeak to our own ſelves, as the Apoſtle exhorts, in Pſalms, &c. and the matter of the Pſalm or Hymn is full of Teaching and Admonition, yet 'tis the Matter ſung which teaches, rather than the Singers may be ſaid to do it: nor is it any Contradiction to ſay when I teach others, yet I am thereby taught and admoniſhed my ſelf.

So that if it were admitted to be a common or ordinary Teaching, which muſt not be allowed, and all might be ſaid to teach, &c. yet nevertheleſs all are Hearers alſo, and are in a ſweet manner taught, admoniſhed and inſtructed p. 38in ſinging the Word of Chriſt, in Pſalms, Hymns, and ſpiritual Songs, as elſewhere I have ſhewed: Nor is it any Contradiction to ſay, according to the ſenſe of the Apoſtle, Women muſt keep ſilence in the Church, and yet ſuffer them to ſing, &c. no more than it contradicts their Silence, when they ſpeak at other times, which they are allowed to do.

In Sect. 6. You ſpeak of thoſe prophetical places of the Pſalms, &c. urged by us for Singing under the Goſpel-days, where all the Earth is exhorted to ſing unto the Lord, Pſal. 96. 1. Pſal. 95. 1, 2. Pſal. 100. 1, &c.

1. This you would have refer to the preaching of the Goſpel, i. e. as the Apoſtles ſound went forth into all the Earth, Rom. 10. 18. confounding Preaching and Singing together one time, and Prayer and Singing at another.

2. You would have it chiefly to refer to the ſeventh thouſand Years of the World, or Reign of Chriſt; hinting in your firſt Part as if then there ſhall be a Singing, beſides the Eſſence of it in their Spirits: but if that thouſand Years you ſpeak of, ſhall be before the end of the World, or Goſpel-Diſpenſation, pray where lie thoſe Precepts that will authorize them in thoſe days to ſing, and yet do not authorize, or warrant us to ſing now? Shall they have a new Bible for thoſe Times? But if the Precepts for Singing then are contained in our holy Scripture, and yet do not belong to us; 'tis good for us to conſider, whether other Precepts p. 39written therein, do not wholly refer to thoſe Times too, nay, all Ordinances, till the Spirit comes down in an extraordinary manner; and ſo now we muſt throw off all Goſpel-Adminiſtrations, and turn Seekers. I am ſorry to ſee ſuch Stuff as this publiſhed to the World. But what I have ſaid or cited from the Writings of other Godly Men, in reſpect of thoſe Prophetical Pſalms, and other places of Scripture that enjoin the Gentile-Churches to ſing the Praiſes of the Lord, I would have you and others conſider well of, before you write again.

In Sect. 7. you heap up a company of confuſed words to no purpoſe, about premeditated Matter for Prayer, to oppoſe premeditated Hymns, &c. Append. pag. 38, 39, 40, 41, 42, 43, &c.

Anſw. 1. The Form of Prayer Chriſt hath left us, is a Rule for us in Prayer; and we may premeditate what we intend to lay before the Lord, it appears from thence; and ſo is the Word of Chriſt our general Rule, by which we muſt premeditate and precompoſe our Spiritual Hymns and Songs.

2. But Prayer and Singing differ the one from the other; we may uſe other words in Prayer than what we premeditated, as the Spirit of God may help us. But we are limited by God's Word to ſing David's Pſalms, or elſe Hymns and Spiritual Songs, compoſed out of the Word of God. Now let them be either, they muſt be ſo many p. 40words and no more, or elſe none can ſing with him that has the Hymn. Now we ſay, the extraordinary Influences for Singing, Preaching, Interpreting, &c. are gone; therefore every Ordinance muſt be performed by the ordinary Gifts and Influences of the Spirit, or elſe we muſt have none at all.

Was Singing, or any other Ordinance performed in the Goſpel-Days by an extraordinary Spirit, not performed then alſo, and afterwards as well and as acceptable to God by the ordinary Gifts? Shew, if you can, that other Ordinances which had ſuch ſpecial Gifts then to attend them as well as Singing, do notwithſtanding remain Ordinances, and yet Singing of Pſalms and Hymns doth not ſo continue.

If therefore a Man ſhould premeditate every word of his Sermon by the Aſſiſtance of the Spirit, who dares to ſay he ſpeaks not by the Help of the Holy Ghoſt, or that his Sermon is not part of Spiritual Worſhip? 'Tis no matter whether we have our Sermons or our Hymns, mediately or immediately, compoſed and brought forth, provided they be Spiritual, and done by the help of the Spirit. But to cloſe all, Are not David's Pſalms part of Spiritual Worſhip? and are not the Churches exhorted to ſing them?

p. 41In Sect. 8. Appendix, pag. 43, 44, &c. in anſwer to what we ſay, That our Pſalms and Hymns are Spiritual, though precompoſed, you ſay,

1. That ſuch Forms are not Spiritual Worſhip, becauſe Singing in the Primitive Goſpel-Times, was from the ſpecial Gift of the Spirit.

2. Though (ſay you) the Matter of precompoſed Forms of Singing be Spiritual yet the Heart muſt be Spiritual too, or Grace and Melody muſt be in exerciſe in performing of them: The Grace of Joy muſt be raiſed in the Soul to the heighth of Melody, and ſo break forth; Or to that purpoſe you ſpeak, pag. 44, 45.

Anſw. 1. We need no more the ſpecial Gift in Singing, to render our Singing Spiritual, than thoſe ſpecial Gifts in Preaching to render our Sermons Spiritual.

2. As to have Grace in our Hearts, not only in the Habit, but alſo in the Exerciſe in Singing, we acknowledg it is neceſſary to a right performance of it: And ſo 'tis in Prayer, Preaching, and all other Spiritual Duties of Religion. And let me tell you, we need no greater aſſiſtance of the Spirit in Singing, than in Praying or Rejoicing; therefore what ſignifies that which you ſay pag. 45. Viz.

The leaſt exerciſe of true Grace in our Hearts in Prayer, gives Eſſence or Being to p. 42Prayer; ſo the leaſt exerciſe of gracious melodious Joy, gives Eſſence to inward Singing? And (ſay you) as we ought not vocally to pray in the Publick Worſhip of God in the Church, without a ſufficient Gift of the Spirit; ſo alſo we ought not vocally to ſing in the Church, unleſs it be by a ſufficient Gift of the Spirit. And ſeeing we have not ſuch a Gift, we are not capable of vocal Spiritual Singing. And ſo we muſt be contented, as you intimate in pag. 46. with the Eſſence of it in our Spirits only.

Anſw. By this way of arguing you may lay Godly Chriſtians under Temptations about Prayer, eſpecially in the Church, becauſe they may plead they have not the Gift; whereas the Grace of Prayer, viz. a broken Heart, is that which God chiefly looks at, and ſo ſhould we too. This makes no more againſt Singing, than it doth againſt Praying. And thus I muſt argue upon you, If I have not the ſpecial Gift of Singing, I muſt content my ſelf with the Eſſence of it in my Heart, and yet (as I have ſhewed) the eſſence of it is not in the Heart as it is in the Voice; and ſo ſince if I have not the ſpecial Gift of Prayer, I muſt be contented with the Eſſence of Prayer, only Heart-Prayer, and not pray vocally at all.

But you intimate, that none ought to ſing but ſuch who are in the full aſſurance of the Love of God. But you might as well ſay, none ought to rejoice in the Lord, nor to praiſe him, but ſuch only, as well as to ſay what p. 43you do here againſt their Singing who want that aſſurance.

But you hint, in pag. 46. as if we muſt be ſatisfied with your Eſſence of Singing, viz. inward joy in the Heart, till we come to the primitive perfection of Divine Worſhip, &c.

Anſw. We doubt not, through Grace, but we are come to ſuch perfection of Divine Worſhip, as to know what Goſpel-Worſhip is, and alſo that we ought not to neglect one Ordinance more than another; becauſe we are not arrived to the height of Perfection. I am ſure the way you would lead poor Souls in, is not to bring them forward towards perfection in Worſhip, but to keep them back, and hinder them in preſſing on to that which ſome have not yet attained unto.

Moreover, your folly appears too much in calling our Singing, an Irregular way of Worſhip, unleſs you had more ſtrength of Argument to convince your Reader what you ſay is true. May be, if you had Truth on your ſide, you might have anſwered like a Man: But I am ſatisfied, all wiſe Men will ſay, there appears nothing leſs than Argument. In both parts of your Book there are many words indeed, but little elſe as I can ſee.

If what I have ſaid have no more ſtrength of Argument and Scripture, and good Senſe in it for Singing of Pſalms, &c. than appears in your Book againſt it, I do intreat my Reader to reject what I have ſaid, and eſteem it as p. 44worth nothing; but if it be otherwiſe, viz. upright, even words of Truth, O then ye Saints receive this Ordinance, and let what I have ſaid by the aſſiſtance of God's Spirit, be as Goards, and as Nails faſtened by the Maſter of Aſſemblies, which are given from one Shepherd, Prov. 12. 10, 13.

One word more to thoſe Texts in Paul's Epiſtles, Epheſ. 5. 19. Col. 3. 16. where he enjoins thoſe Churches to admoniſh one another in Pſalms, Hymns, and Spiritual Songs, &c. Can any Man ſuppoſe in theſe words the Apoſtle exhorts Miniſters to preach, and ſo ſing in Preaching, or to admoniſh one another to pray, and ſo to ſing in Prayer?

How abſurd would it be to affirm either? Why then, ſay I, he can mean nothing elſe but this Ordinance of Singing, &c.

Object: But ſay ſome, Did not the Lord's People of Old in their Captivity, ſay, How can we ſing one of the Lord's Songs in a ſtrange Land? Pſal. 137. 4.

Anſw. 1. Under that Diſpenſation, the Lord's People had a ſpecial and peculiar Right to Temporal Bleſſings; and when they were deprived of them, and in Exile, they might not ſee they had that cauſe to ſing the Praiſes of God. But our Promiſes and Privileges are better and more inward, and Spiritual: And therefore under the Goſpel-Days, we find the Saints ſung in the p. 45midſt of their greateſt Sufferings; for as our Sufferings do abound in us, ſo our Conſolation alſo aboundeth by Chriſt, 2 Cor. 1. 5.

2. I know not but we nevertheleſs might ſee cauſe to refuſe, as they did to ſing the Lord's Song, at the taunting and reproachful Requeſts of an inſulting Enemy; the Lord's People are not to do the Lord's Work at the Devil's Inſtigation.

3. But bleſſed be God, we are not in Exile, we are delivered like Men that dreamed; our Liberty and Mercies are great, if we do not ſin them away.

In the laſt place, conſider how acceptable and well-pleaſing to God his Praiſes are in a Song; read Pſal. 69. 30. I will praiſe the Name of God with a Song; and will magnify him with Thankſgiving. Verſ. 31. This alſo ſhall pleaſe the Lord better than an Ox or Bullock that hath Horns and Hoofs.

Two things you may obſerve from hence.

1. That to ſing God's Praiſes, is acceptable to him.

2. That 'tis no Ceremonial Rite, but in it ſelf a Moral Duty.

Sacrifices appertained to the Ceremonial Law, and though acceptable to God in their Nature and Deſign, yet Moral Duties have always had the preference. He hath ſhewed thee, O Man, what is good, (i. e. that excells, that which God moſt delights in) to do juſtly, love Mercy, &c. Mic. 6. 8. And this of praiſing God p. 46in a Song, ſeems from hence to be a Duty of the ſame Nature; 'tis not only acceptable, but very acceptable, it pleaſes God better than ſhadowy Ordinances, or the Offering of an Ox or Bullock.

The… few things, Brethren, I thought good to add at the Cloſe, that you may ſtick cloſe to this Heavenly Ordinance, and not be removed by the ſubtil oppoſition of any Men whatſoever. Remember there is no Truth of Chriſt but has met with its Oppoſers; but though we can't as yet agree to ſing the Praiſes of God together, yet let us love one another, and let not the practiſing or non-practiſing of this Duty (for want of Light) break our Communion one with another, nor make a Breach in our Affections. Let us walk as we have attained; If any be otherwiſe minded, God may reveal it to them, Phil. 3. 15. Let us live holy Lives; and not ſing God's Praiſes, and ſoon forget his Works; that ſo though we can't all ſing together on Earth, yet may ſo walk to the Praiſe of his Glory, that we may ſing his Praiſes together in Heaven.

FINIS.