A sober reply to Mr Robert Steed's epistle concerning singing. Wherein all his objections against that way he calls the common and popular way of singing psalms, &c. are impartially examined, and in the spirit of meekness, fully answered. Recommended to the consideration of all the saints and churches of Christ, by divers elders and ministers of baptized congregations. Who desire their brethren who are against such singing, without prejudice to read these lines, and consider them.

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

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

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

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

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

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

Firſt of all, For your great care for the Souls of your People no Body can blame you: But in Page 1. to ſuggeſt that Satan may beguile them by their adhering to this Ordinance of Singing Pſalms in God's publick Worſhip, ſhews you are of a bitter Spirit, and very cenſorious. It was not Satan but Jeſus Chriſt, in your Reverend Brother, who ſtrove to promote that Truth of his in his own, and other Churches of the Saints; had you mentioned any other thing you call an Error, which your Members, &c. were in danger to be beguiled with: This ſhould have been paſs'd by. But to put us out of doubt what your meaning is, you in page 3. ſeem to bewail thoſe dear Churches Satan hath hereby beguiled already.

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

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

Common way of Singing, &c. 'Tis a good word if well intended: We read of common Salvation, common Faith, &c. Our way of Preaching is never the worſe becauſe 'tis the common way that other Churches have among them, and is uſed by other Miniſters, nor no more is our way of Singing. 2. It may be called common becauſe uſed before the Law, under the Law, and under the Goſpel Diſpenſation, in the Churches of Chriſt in the pureſt Times. 3. Let it alſo go for the common way of Singing, as that which is owned and vvitneſſed to by Gods Word, and his faithful People in oppoſition to ſome unknovvn, unheard of and ſecret vvay vvhich you ſuggeſt, vvhich no body underſtands: for ſinging of Pſalms, You ſay, is an Ordinance, it may be, nay, ſhould be practiſed in a Goſpel Church, page 4. But hovv it ought to be done, no Body can underſtand by your Epiſtle, the way you hint at is hidden; ſome mode or manner it is you would have, but 'tis a ſecret not yet revealed; 'tis a hard caſe you ſhould ſuggeſt, that a Goſpel Ordinance, enjoyned on the Churches, ſhould lie ſo dark and obſcure in Chriſts New Teſtament, that no Body ſhould be able to underſtand what the matter is which ſhould be ſung, nor who the Perſons are that ſhould ſing, and yet the Holy Ghoſt calls them Pſalms, Hymns and Spiritual Songs, [a ſet ſtinted Form.]

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

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

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

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

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

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

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

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

The Churches are now to ſing in the times of the Goſpel, as Gods People under the Lqw.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Firſt, You ſay you ſhall ſhew what Singing is, that may or ſhould be practis'd in a Goſpel Church.

Secondly, In what order or manner it ought to be managed according to Divine Appointment.

Thirdly, How it appears that the Common Singing is not an Ordinance of Jeſus Chriſt.

Fourthly, Shall conſider you ſay, ſome Scriptures that are alledged for this common Singing in the New Teſtament.

Fifthly, Shall mention ſomething concerning your waiting on the Lord for the full reviving of it according to the primitive Pattern.

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

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

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

2. But why may we not ſing with meaſur'd feet? &c.

1. Your firſt reaſon is, Becauſe you ſay thtre is no Rule in the New Teſtament enjoyning them, nor any example for ſuch a practice.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Obj. But may be you will ſay, they do not joyn their voices with yours.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. It cannot intend Prayer, or Praiſing of God in Prayer, becauſe thereby we only ſpeak to God, and not to Teach and Admoniſh one another. If we are no where in Holy Scripture ſaid in Prayer, or Praiſing of God in Prayer, to Teach and Admoniſh one another, then ſuch an Expoſition is to be exploded as erroneous; but in Prayer, &c. we are no where ſaid to Teach or Admoniſh one another:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fourthly, You ſay you ſhall ſpeak ſomewhat to thoſe Scriptures in the New Teſtament, which are alledged for this common ſinging; the firſt is that in Matth. 26.30. Mark 14.26. where it is ſaid, they ſung an Hymn, that is, Chriſt and his Diſciples after they had broke Bread, in Greek, they having hymned, from hymneo. Theſe Scriptures being the chief, you ſay, by the miſtaken apprehenſion of which this common ſinging is uſher'd in, and ſteals into the Churches, you tell us you ſhall be the more large in ſpeaking to them.

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

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

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

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

3. But do not miſtake your ſelf, 'tis poſitively ſaid, • hat after (Chriſt took the Bread, and gave thanks, &c. and • ave it to his Diſciples, and ſaid eat, this is my Body, and took • he Cup, and gave thanks, and ſaid, drink ye all of it, for • his is my Blood of the New Teſtament: &c.) They ſung • n Hymn, the ſinging of this Hymn was the ve • y laſt thing they did before they went out into the Mount of Olives, Mat. 26.26, 27, 28, 29, 30. your •• rſt Anſwer is but to blot paper, or rather to cloud • he matter; for did this Hymn appertain to the • aſſeover, then here is no mention made of Chriſts • raiſing God any ways at all after the celebration of the Ordinance of the Supper.

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

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

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

2. Others conclude they all in a miraculous ma • ner lifted up their Voices together in prayer, all ſaying the ſame words; others, that they all ſaid Am •• at the cloſe.

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

Thirdly, Neither doth it (ſay you) appear that they 〈◊〉 ſung, every one with their Voices together, becauſe it 〈◊〉 ſaid, verſ. 26. thô he bleſſed the Bread, which was the •• lemn Speech of one; it's ſaid, They ſung, &c. which ſhould •• em to imply as if they did ſpeak together in ſinging; but, • y you, it doth not appear by that expreſſion, becauſe our • ord Jeſus, it is moſt likely, in his Inſtitution of that Or • inance, might or did give thanks and bleſs, in the ſin • ular number, as ſpeaking only by himſelf, he being appointed, • nd anointed in a peculiar manner to bleſs his people, and •• s Ordinance which he had instituted; for this we find 〈◊〉 uſually did before others on ſeveral occaſions, Mat. 11.25. • ohn 11.41. Joh. 17. But, ſay you, at the concluſion of •• at Ordinance his Diſciples being refreſh'd with that Heavenly Banquet, their praiſes and thanks to God for his • reat love then manifeſted to them, might be expreſſed in • he plural number, as that it might be manifest that they all with united Hearts joyned in praiſing of God, as if it had • een ſpoken by every one of them, according to the fore-cited • cripture, Acts 4.24.

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

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

3. It alſo would follow, ſith that action of 〈◊〉 Lord Jeſus is to be our Rule, whether an ordin •• • Miniſter may be allowed to give thanks over 〈◊〉 Bread, and ſo over the Cup, or not? or if he may, 〈◊〉 that the Members of the Church may well conclu •• they are not, ought not to be allowed to joyn wi •• him; for otherwiſe that is no perfect pattern for 〈◊〉 to celebrate the Lords Supper. Nor do thoſe Scriptures you cite ſtand you in any ſtead: Doth it follo • becauſe a Miniſter ſometimes prays alone, that the •• fore when he is engaged in prayer in a publick O • • inance with the Church, he muſt pray in the ſin •• lar number? 'tis not ſaid he took Bread, and ſaid, 〈◊〉 thank thee, or Father I pray thee bleſs this Bread, 〈◊〉 all know when there are forty at Supper, and 〈◊〉 gives thanks, and they all joyn with him, yet 'tis 〈◊〉 he that ſpeaks the words gives thanks.

4. What reaſon do you give why the Diſcip •• ſhould be alllowed to joyn with their Maſter at 〈◊〉 Concluſion, and not at the firſt giving of thanks? 〈◊〉 one; you beg the cauſe inſtead of arguing; but we •• teſt your ſuppoſition, and ſee you are hard put 〈◊〉 to evade the Truth of God, and ſuggeſt that which 〈◊〉 moſt unlikely and dangerous to affirm.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. It appears you allow of enditing a Pſalm, and that the Spirit may return to enable a perſon ſo to do. Brother, dare you ſay thoſe Godly Men who endite Hymns and Spiritual Songs do not bring them forth now by the help of the Holy Spirit? pray in form us, how we or any people may infallibly know that an Hymn is endited by the Spirit; may not, ſome as much queſtion whether you or other Miniſters endite or compile their Sermons by the aſſiſtance of Gods Spirit, by the ſame rule as you may queſtion whether or no they have the aſſiſtance of the Spirit to endite Hymns.

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

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

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

Reply. What is all this mentioned for? what th • Iſrael of old under that diſpenſation, whoſe promiſe and priviledges were external, and more earthly th •• Spiritual, in the time of their Captivity, being carr • ed away out of their own Land, refuſed to ſing o • of the Songs of Sion, eſpecially at the taunting 〈◊〉 queſt of their inſulting Enemies: Doth it follow fro • hence that the Saints in the Goſpel days under Suffering and Perſecution muſt not ſing? True, were o • priviledges outward or earthly as theirs were, th •• might be the like reaſon for us to ſay as they di • and hang our Harps on the willows. But Brother, y •• know better, our priviledges and promiſes are mo •• ſublime, Spiritual and Heavenly, the ground of ou • ſinging Gods praiſes are not for outward peac • earthly Riches and Proſperity, &c. but for Je •• Chriſt, or Redemption through his Blood, Union 〈◊〉 Communion with the Father and the Son, pardon of S •• Juſtification, Adoption, free acceſs to the Throne of Gr •• the witneſſings and ſealings of the Holy Spirit, peace Conſcience, and joy in the Holy Ghoſt, with the hope •• Eternal life, and as our ſufferings do abound in us, ſo •• conſolation alſo aboundeth by Chriſt, 2 Cor. 1.5. for th • things we ought to ſing the high praiſes of God; h •• is matter of a Song, and from hence God deſerve • a glorious manner to have his praiſes celebrated: 〈◊〉 you think any outward mercies can better tune 〈◊〉 Hearts and Tongues to ſing Pſalms, Hymns and Spiritual Songs, than theſe high, ſublime and chiefeſt of • leſſings? Were a people more affected with outward or external mercies, or with deliverances from • erſecution under Antichriſt, than with the mercies • efore mentioned, it would rather betray their ſincerity than otherwiſe, and diſcover a carnal heart.

2. It is not known to all the World how ſweetly • nd frequently the poor Saints and Martyrs ſung • ſalms, &c. juſt as they went into the Fire, like as Chriſt and his Diſciples ſung the night before he was • etrayed, and Paul and Silas when in priſon, and •• eir feet faſt in the ſtocks. What thô we have cauſe to • ourn, yet we have cauſe always to rejoyce? nay, and we are exhorted to account it all joy when we fall into temptation: as the Apoſtles when they had been • eat, rejoyced they were accounted worthy to ſuffer •• ame for Chriſts Name ſake.

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

4. Do you think there wants now ſuch a meaſure the Spirit that is ſufficient to put any one Goſpel O • dinance into practice? The ſmallneſs of the Gifts, 〈◊〉 Meaſures of the Spirit cannot juſtifie any perſon the neglect of any Goſpel Duty; you forget y •• • ſelf, ſinging of Pſalms is a Goſpel Precept, and the •• fore we muſt that way praiſe God, or we neglect a du ••

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

6. What you ſpeak concerning the Lords Peo •• • after the Captivity in the rebuilding the Temple, ••• ving no Urim and Thumim, &c. makes againſt your 〈◊〉 we would know whether there was any one O • •• nance they neglected from ſuch pretences, viz. t •• • had no Urim and Thumim, nor Ark of the Coven •• •• or wanted ſome other viſible demonſtranion of G •• • preſence, or ſpecial Gifts to perform it: the Lord pen your eyes to do as they did, who as they fou •• written in the Law of Moſes, preſently ſet about 〈◊〉 work, without waiting for any viſible or ſpecial • •• dence of Gods Spirit, or preſence with them, 〈◊〉 were accepted with God.

He that forced himſelf in haſte to offer a Sacr • •••• and would not wait, you ſay, was ſharply rep • •• ed, 1 Sam. 13.12. and ſuſtained great damage b • tho he ſeemed to make a fair plea for what he 〈◊〉 the Lord grant, ſay you, it may not be ſo 〈◊〉 thoſe who out of pretended Zeal to reſtore an O • •• nance, would bring in that which is not of Di • ••• Inſtitution, but humane Invention and Compoſit •• • &c. page 13.

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

2. The ſecond thing aſſerted by you is as bad and 〈◊〉 Unchri ••• • n as the former, viz. That our Zeal to • eſtore a loſt Ordinance, is but pretended, in which • ou hint as if we were but a company of Hypo •• ites in what we do herein; God will judge between you and us, who alone is able, and whoſe •• ace and right it is: you preſume too far on Gods • rerogative.

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

4. Should one man force himſelf to ſing alone in •• e Church, under pretence of a ſpecfal Gift, you • ight ſee cauſe to charge him after that manner, i.e. •• cing himſelf ſo to do, there being no Command nei •• er Precept nor Example for ſuch a practice, therefore ſuch an act would be humane, and not of Di •• ne Appointment.

5. Saul did not what God commanded, and therefore 〈…〉 reproved, nay more than that: 〈…〉 enough to fear upon the like acc •• • 〈…〉 our People do not ſing Pſalms, 〈…〉 commanded to do, but ſtrive to 〈…〉 p •• ctice of it. Our Saviour ſaith, He 〈◊〉 breaks the leaſt of theſe Commandments, and teaches 〈◊〉 ſo to do, ſhall be called the leaſt in the Kingdom of ••• ven, Matth. 5.19. Not that we have ſo little Ch •• •• ty as to charge you as guilty herein, but you w •• •• do well to conſider that paſſage.

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

We hope our Reverend Brethren, who are not convinced of Singing, but dare not cenſure others, 〈◊〉 ſee cauſe to prevent the coming out of any more 〈◊〉 kind of ſtuff for the time to come, and find out 〈◊〉 other way to put an end to this unpleaſant Con •• • verſie, which all know was begun by Mr. Mar • thô the more which is ſaid againſt ſinging of Pſal •• &c. we are ſure it will tend for the further clea • it up to be the duty of the Churches.

You to cloſe your Epiſtle, would have your pe •• •• to conſider what a preſence of God was with the •• • tized Churches formerly, with continual addition 〈◊〉 them, &c. however it hath been unduly repreſe •• •• by a Zealot for common ſinging to the contrary, & •

Reply. That our Churches were bleſſed in thoſe ti •• • we deny not, and yet this is weakly added by 〈◊〉 •• • ce they walked up according to 〈…〉 received; but we have little 〈…〉 ſhould be proſperous, or alike 〈…〉 hath convinced us of this a 〈…〉 • ould we willfully neglect them? 〈…〉 mean, we know not.

Is not Prayer, you ſay, a moral duty as much as ſinging 〈◊〉 be, why then do they not call upon all to lift up their Voices • •• ether in prayer, &c. there be many bundreds that can ſpeak • •• ibly, that cannot ſing at all, or not tunably, certainly all • •• ural or moral duty and worſhip muſt be managed accord • •• to the directions of the great God, as he hath revealed • o us by our Lord Jeſus, and his Apoſtles in the New Te • •• ment: to which you mention 1 Cor. 14.26.

Reply. We deny not (you know well enough) pray •• to be a moral Duty, as well as ſinging the praiſes of 〈◊〉 is ſuch; but all men know for a whole Congre •• • ion to lift up their voices together in prayer would 〈◊〉 confuſion, but ſo it is not for a whole Congregati •• to lift up their voices together in ſinging; and were 〈◊〉 ſo, you muſt charge the Church of God under the •• w, and Chriſt and his Diſciples, Paul and Silas, &c. •• th confuſion under the Goſpel (as we ſaid before) •• oſe practice we ſay is our pattern in the managing • •• t Duty: as touching that Scripture 1 Cor. 14.26. 〈◊〉 have anſwered your cloudy miſtakes about that •• xt, tho the Prophets or Teachers are to ſpeak one 〈◊〉 one to prevent confuſion, yet that is no direction 〈◊〉 ſinging Pſalms: Nor is there one preſicent, that in •• ds ordinary and publick worſhip, any one perſôn •• er ſung alone, tho' there are divers for ſocial ſing •• g, or ſinging with united voices.

2. If that Text referrs to ordinary Gifts as well as •• traordinary, as you grant it doth, then why do you •• t ſet upon the practice of your way of ſinging in the • hurch? pag. 14. We deny that any Chriſtian Man or • oman is without a tunable Voice, thô not all to •• at degree as ſome have, through want of exerciſe. • ou ſheak as if you was for Peace and Union in the Churches, thô in this matter at preſent we are no • a mind; would to God we had good proof of it: 〈◊〉 why muſt not ſinging be admitted, you give no ••• ſon for it, but becauſe you ſay 'tis an Invention, an •• novation, &c.

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

Reply. Is this your love to your Brethren who are for Sing •• • and reſolve to perſiſt in promoting of it? No Liberty of Con ••• ence will you allow to ſuch, it appears, to walk according their light; this ſhews how you are for Love and Union: 〈◊〉 caſe! 'Tis well Reverend Kn • llys is dead: Bleſſed be God, th • Churches who are for ſinging have more Charity for their diſſ •• • ing Members; they are willing to have communion with th •• tho they reſolvedly oppoſe at preſent the ſinging the praiſe • 〈◊〉 God, and refuſe communion with the Churches for no other ••• ſon: and 'tis to be feared you have been an ill Inſtrument in •• • matter, as what you ſay here ſufficiently evinces. In moſt Church in London there are ſome who ſing in God's Worſhip, and 〈◊〉 zealous for it, what muſt they do with them? The truth is, 〈◊〉 ſuch Members are to be mark'd, &c. who cauſe diviſions in •• • Church, you have here taught ſuch Churches: All men may 〈◊〉 what their Duty is towards them who ſeparate themſelves u • this account, the Lord in mercy open your eyes as well as the 〈◊〉 that ſo all Bitterneſs, Pride, Ignorance and Prejudice may be av •• • ed, and Love, Peace, Charity and Concord, maintained i • the Churches of the Saints.

To conclude, we deſire ſuch Members to conſider, who ſ • •• rate themſelves from any Church or Churches upon the acc •• •• before mentioned, that they do as much as in them lies exc •• municate ſuch Churches; alſo we would know whether in 〈◊〉 Judgments ſinging of Pſalms is a capital Error, and that •• ſus Chriſt hath withdrawn himſelf from ſuch a Church 〈◊〉 not, let them conſider, what ground they have to •••• draw themſelves, and violate their ſolemn Covenant with ſu •• Church.

FINIS.