THE BENSON LIBRARY OF HYMNOLOGY Endowed by the Reverend Louis Fitzgerald Benson, d.d. f LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY SCB Digitized by the Internet Archive in 2013 http://archive.org/details/dissonsiOOtayl A DISSERTATION S I N G I N G IN THE WORSHIP gf GOD: Iaterfperfed with Occafional STRICTURES O N Mr. B O Y C E's late TRACT, ENTITLED, « SERIOUS THOUGHTS on the prefe» t " Mode and Pradice of SINGING in tke . ; « public Worfhip of God." By DAN TAYLOR. ■ i i i ■!■ i . V The prefent practice of Singing in public Wor- " {hip, either is, or is not, an error : if it is no\ " I hope our Brethren, who plead for, and pra&ife 11 it, will be kind enough, at leaft, to endeavour to •* prove it a truth ; as it certainly belongs to them " {o to do." Sesious Thoughts, Page $. LONDON: Printed for the Author ; and Sold by J. Bucklanh, PaternofterRow, and J, Mortom, No. iSt, Hhb'Hotborn, .'•• OCT 1.9 1953 ( iii ) TO THE Reverend Mr. BOYCE, S I R, WH E N I had heard of your inten- tion to write and publifh againfl ringing the praifes of God in divine worfliip, I was very averfe to taking up my pen on that fubjed: ; though I was much folicited to do it, by feveral of my friends. I had many reafons for this, which I need not now to name. And when I received and read your tracl on the fubjedt, which was fomc c » > fbme time after its publication, ; I had one reafon more added to the former: it was this ; 3 was afraid, from the call and contents of it, left I mould not be able to do juftiee to what I apprehended to be the truth ; and yet to manifeft a proper degree of refpect to the " hoary head ; efpecially when found «' in the way of righteoufnefs." But, when in a few days after, I received your laft private letter, on the 23d of December, for reafons derived from that, which you will eafily judge of the force of, when you recollecl: what your letter c ontained ; I came to a refolution to put together a few thoughts ; and, if I heard of nothing printed, or defigned by any other, I would put them to the prefs. Accordingly, I now fend them abroad ; with earneft and re- peated prayers, that, by the blcffing of God, they may contribute to his glory, the difcovery of truth, and the eftablifh- ment of any who waver; or the conviction of any who err, refpecling the practice in queltion. I did not think it necefiary or prope r ( v } proper to go regularly through your piece, and take it in courfe ; as this might lead to fome perfonal reflections. I mean chiefly, on thoie large parts of your tract which ar e fo evidently addrefleu to the paffions rather than the judgment. Nor did your requifi- tions at the beginning and end of your tract, feem to require me to take this me- thod. I am not confcious, however, of having omitted any thing that is properly argumentative. Such as my performance is, I pray that the blefling of God may at- tend the reading of it, for the purpofes de. figned ; and am. Dear Sir, Your affectionate Brother, In the bonds ot the Goipel, DAN TAYLOR, Turvile Street,. Jan. 7, J 786. A DIS. ( 7 ) D I S S E R T A T I O N, &c, I. '■p O sing is to pronounce muficatty^ bv mo- **• dulating the voice, and proportioning the founds of the fyllables to one another ; in fuch a manner as may be harmonious, and plea- fant to the hearer. And to fing the praifes of God, is to pronounce the praifes of God in this harmonious manner. Thus it is different from fpeaking j from prayer; from giving thanks; from joy and thankful nefs of heart ; and from every other operation both of mind and tongue in which there is no fuch melody. Thus it is underitocd in common life; and this is undeni- ably the meaning of the word in fcripture ; both in our Englifh verfion, and in the original lan- guages ; as can eafily be evinced, if neceflary. But Mr. Boyce feems not to difpute this ; and, therefore, I at prefent take it for granted as what is on both fides allowed, II. Sing- ( 8 ) II. Sing i ng the praifes of God, is plainly and frequently recommended in the facred fcriptures, " Sing unto the Lord, for he hath triumphed ** glorioufly — Sing praifes to the Lord, which " dwelleth m Zion. — Sin? unto the Lord, O ye ** faints of his; and give thanks at the remem- " brance.of hisholinefs. — Sing unto him with the " pfaltry, and an inftrumen: of ten firings.— Sing *' unto him a new fong ; play fkil fully with a loud an( l Lis praife from the end of the earth. " — Let the wildernefs, and the cities thereof, " lift up their voices : the villages that Kedar " doth inhabit. — Let the inhabitants of the rock 3°> 5*» in ( '3 ) in this age, nor the next. " The judgment of the great day" alone can decide this queftion. Should the people commonly called Quakers argue in this manner with the Baptifls refpecting Baptifm and the Lord's fupper, for inftance ; their arguments would appear to Mr. B. in their proper colours of ridicule and contempt. The queftion is, does God approve of the practice \ The anfwer is, he recommends it, becaufe it is good and pleafant. And therefore, however abuf- ed by fome, or however unprofitable to others ; it ought to be attended to. I venture to add, that what the bleffed God here declares to be the excellency of Tinging his praifes, great numbers have happily proved by experience; and thoufajids now alive can, with- out any hefitation fet their leal to it, as well as in former ages. Not a few have known it to contribute greatly to their converfion to God. I could mention fome of their names, if needful and proper. And great numbers more have proved its influence and advantage in their pro- grefs in grace and holinefs. How St Auftin, Beza, Luther, and others, of equal learning and piety have attefted the comfort, fupport, and fpiritual advantage they have received by this facred exercife, is well known. But the bre- vity I aim at, forbids me to tranferibe their words. In fhort, I am well perfuaded, that few have fincerely attended to this good work, who have not proved the benefit of it: and who are not able by experience, as well as in faith, to fay, " It is a good thing to give thanks unto * c the Lord, and to fins praifes unto thv name, " O Moft High !" B IV. IV. Sin'ging the praifes of God is an ancient practice, and fo far as we can find, has been continued from age to age; though it may not have been univerfally pra£cifed. That this was the practice of good men, un- der the Old Teftament, will not be denied bv any who believe the fcriptures. The evidences of it are fo numerous, and fo clear, that it would be equally tedious and unneceffary here to adduce them. The whole book of Pfalms, and many parts of the Old Teftament hiftory, make it undeniable. Nor am I able to recellect any evidence, from the little knowledge I have of antiquity, that it was ever laid afide, or the practice of it difcarded in the New Teftament Church. But that our Saviour and his apoftles, and, at leaft the Churches at Corinth, Ephefirs, and Colofs practifed it, is allowed by Mr. B. himfelf. See his Tracl, at large. Mr B. prefixes to his performance, what he calls, " a word of intelligence ;" which isdeiign- cd, as may be fuppofed, to perfuade his readers that finging was not practifed in the primitive ages of Ch.iftianity. But whoever will be at the pains to examine the early writers of anti- quity, fuch as Juftin Martyr, Tertullian, Ori- gin, Cyprian, &c. will find fufficient proof of the contrary t. I beg leave to give one citation onlv, from Tertullian. who flouriflied about A. D. % Thofe who are not able, or not willing to con- fi lit the Fathers, may read Dr. Gill's Sermon on i Cor. xiv. i£. Bingham's Antiquities, B. 14. chap. i.p.66z. Folioedit. 1726. and Sir Peter King's Inquiry. Fart a. ehap. 1. &c. ( i5 ; A. D. 200. Speaking of the Chriftian wormlp, he mentions thefe four parts : Reading the fcrip- tures ; finging of Pfalms, preaching Sermons, and Prayer§. One of our ableft writers, there- fore fays, " We affirm that plain finging has been in ufe, from the beginning of the Church, and is grounded upon the example of our Saviour, and the command of his apoflles||." And to me it is wonderful that any man of reading fhould deny it. Our Author fays, " The practice of finging in the public worihip of God, if I miftake not, was introduced and fet up in the baptized church- es, by Mr. B. Keach, and Mr. W. Allen, in the laft century : Such a practice having been never known among them before].." I venture to afk my aged friend, what kind of churches were the Chriftian Churches in the time of Ter- tullian ? Were not they baptized churches? A man rauft have a good deal of aiTu ranee, who would undertake to prove, that there were at that time, any other than baptized churchies. And yet at that time the Scriptures were read, *' and Pfalms fung," in the " public worfhio " of God." That finging in the worfhip of God was the practice of the following ages, I fuppofe Mr. B. will not deny. That finging the praifes of God B 2 was § Jam vero prout fcripturae leguntur, aut Pfahgi canuntur, aut adlocutiones piofermuur, aut petitiones delegantur, &c. De Anima, cap. ix. p 270. Edit. 1675". I Pierce's Vindication of the Diileneers, Part III. Chap. 3. ( 16 ) was much prac"Hfed by the chief initruments in the reformation, and that it was a great mean of promoting the Reformation too, is well known. i think it may not be inconnflent with my in- fended brevity, to tranfcribe a few lines from fhat molt laborious writer, Mr. John Quickf, "It " was the great care of the firfl reformers to ** preach up found do&rine, to inftitute and cele- 4t cebrate pure evangelical worfhip, and to reilore ** the ancient primitive difcipline. They fet up " purity of worfhip, according to the fcripture ct rule. — The holy bible is read in their folemn *■* meetings, in the great congregations. — Cle- ** merit Marot, a courtier, and a great wit, was " advifed by Mr. Vatablm, Regius Pro fefibr of 14 the Hebrew tongue in the univerfity of ParU % ** to confecrate his mufe to God ; which coun- • l fel he embraceth, and tranflateth fifty of Da- 11 vid's pfalms into French metre. Mr. Beza did ** the other hundred, and all the fcripture fongs. ei Lewis Guaifrtel, another Afaph or Jeduthun, " a moil fkilful mailer of mufic, fet thofe fweet ( * and melodious tunes, unto which they are ** fung, even unto this day. This holy ordi- " nance charmed the earr, hearts, and afreclions '* of court and city, town and country. They «< were fung in the Louvre, as well as in the>Pm *« des Clerks, by the ladies, princes, yea, and by ** Henry the Second himfelf. This one ordi- " nance only, contributed mightily to the down- " fal of popsry, and the propagation of rhe gof- " pel." This is one, among many tefrimoines, of the ufefulnefs of Tinging pfalms; and the regard -j- Synodicon in Gallia Reformats, Vol I, p. 5. 1692. -paid ( 17 ) paid to it at the Reformation, not only in France, but alfo in England, and other parts, where the Reformation was carried on with vigour and fuc- cefs. Let it be granted, that this (as well as other ordinances ) is mi fin proved, and abufed by wicked men. That can be no reafon for laying it afide, unlefs v/e are to lay all ordinances aiide for the fame reafon. I am mi {taken, if it will not be found, on examination, that whenever the Lord has revived his work in any particular man- ner, either in the hearts of his people, or in the converiion of firmer? ; this practice has been re- vived at the fame time. Nor is this to be at all wondered at, becaufe it is a practice peculiarly fuitable to the difpofition of one v/ho is truly alive to God. This is manifeir, not only by conftant experience and obfervation ; but alfo by the general tenor of the Book of Pfalms, and many hiftorical anecdotes in the Old Teftament ; and by Ads xvi. 25. and James v. 13, in the New Teitament. Mr. B. however, feems to lay feme ftrefs on the date of fin^in'* in the habti'zed churches. For he not only tells us, at the beginning of his tract, that Mr. Kcach and Mr. Allen introduced it among them ; but afterwards calls it a li new " invention ;" a i( new invented way, &c*." How far this may work on the prejudices and paflions of the unthoughtful, the end it is par- ticularly calculated to ferve ; I prefume not to fay. But it puts me In mind pf the ingenuity of fome other controvertifts on other fubje-its. The Papiits cry to the Froteftaats, " Where was, * P. & 3lural- f plainly denoting that in this act, the difcipks J gt/x*p'S"»0-*f ver. 27. vfjvma.v]i<;ytr. 30. in Mat. xxvi, and the fame in ver. 23, 26. Mark xvi. ( 2 7 ) difciples joined with their bleflfed mafter : To difpute a fact fo much crowded with evidence, has the refemblance of petulant obftinacy, in adhering to education prejudices. Some may poflibly think, that I Cor. xiv. militates againft joint Tinging; though I don't remember that Mr. B. has produced any argu- ment againft it from this chapter. But it is very evident, the apoftle is fpeaking of the man- ner in which the brethren ought to employ their extraordinary gifts j and not giving rules for their conftant proceeding in their com- mon public worfhip. And more plain ftill, that this chapter cannot be confidered as a directory for the conducting of publick worfhip in follow- ing ages, when thefe extraordinary gifts wer« ceafed. Secondly. As to " Tinging promi/cuoujly" It is not to be denied that this was admitted in the Old Teftament Church ; and if then, why not now, unlefs forbidden in the New Teftament? I know Mr. B. difapproves of this argument;};. ** It is no where forbidden ;" and thinks it limilar to that of Tome weak pcrfons who argue thus for infant baptifm, becauTe fay they, " it is " no where forbidden." But the cafe is very different. If Baptifm had been a ftanding or- dinance under the law, an ordinance from the beginning, and always adminiftered to infants, then undoubtedly the argument of our pcedo- baptift brethren would be valid and unanfwer- able. For in that cafe, nothing lefs than a divine prohibition could vindicate our refuting I a8 ) S> at:?'mir.ifber this ordinance to infants now.. On the fame foundation, it may be inconteftibly argued in favour of promiscuous finging. This was practifed in the worfhip of the Old Tefta- ment. Singing is {till enjoined, and no prohi- bition to fing promifcuoufly. It therefore una- voidably follows, ceteris paribus, that promif- cuous finging is right and proper ftill. Mr. B. apprehends that promifcuous finging is wrong on two accounts. " It admits carnal " people to join in it," "and women take their u part in the fervice." But we fhould take care that we don't fet up our own wifdom above that of God. Carnal people evidently joined in it formerly. — Carnal people are allowed and encouraged to attend to, and join in other parts of divine worfhip, and why not in this, as well as the reft ? — Carnal people have often been in- ftru<£ted and admonifhed, and otherwife benefited inthisexertife. Why thenfhou-ld they be deprived of the opportunity of attending to it ? If it be a part of moral duty, as I think we have proved it is, then carnal people ought to attend to it, a,s well as- others. With all deference and fub- miffion to fo venerable a man as* Mr. B. 1 hum- bly fuppofe his objection againft- this, arifes from two miftaken ground c . A miftaken idea of the nature and defign of finging ; and a miftaken interpretation of fome paifages of fcripture. A miftaken idea of the nature and d-fign of iinging in divine worfhip. — He and many others feem to conceive of it as if it implied an im- rnediate addrefs to God, arifing from prefent or pa ft fenfations ;. and expreflive of prefent or paft experiences. Now to me it appears evident that ( *9 ) that this is not what is intended by it ; but rather an agreeable and harmonious muling or ruminating on any fubjecl: whatfoever, in fuch a manner as is calculated to rtrike and engage the mind, and thereby to inftruft, admonifh, and edify. And hence, the Pfalms of David, Afaph, and others, which were fung in the Jewijh- church, were fome of them prayers, and fome of them narrations of fa&s ; while others were moral precepts, as well as immediate addreffes of praife and thankfgiving to God. The whole book of Pfelms will afford abundant proof of this. Hence David fays, thy Jiatutes, — not thy praifes only, but thy Jiatuta have been my fongs in the houfe of my pilgrimage. Pf. cxix. 54. Now why mould it not be right and necefiary for carnal men tofing thefe fongs as well as fpi- ritual men ? 1 think too, that Mr. B has miflaken the fenfe of fome pafTagcs of fcripture. I mean, particularly, Ephef. v. 19 — Col. iii. 16. He tells us, '.« ver. 18. in Ephef. v. is — the very u ground on which ver. 19. Hands};." It is, he fays, " the very caufe and reafon of his bidding them fpeak to themfelves in pfalms, and hymns, and fpiritual fongs/' On Col. iii. 16. that " the command to " let the word of Chriit dwell in them richly in all wifdom," was that they might be able to continue " teaching and " admonifhing one another in pfalms, and hymns, "and fpiritual fongs§." And he infills that the former part of Col. iii. 16. defcribtS the cffcntial qualification for the performance of what t P. *£ § P. 1.3, ( 3° ) what is contained in the latter part of iff. Bu-t he has not, that I can find, given uSj nor even attempted to give us the leaft proof of all this ; nor can I fee in what manner he would go about to prove it. It cannot be proved frorrr any thing aflerted by the apoftle, becaufe we have no fuch affertion in either of theie place*. It cannot be proved from any conjunction, or any other connecting words in. thefe verfes ; for there are not any fuch conjunctive or ccnnectir.g Words in either place. The apoftle docs not fay r for inftance, in Ephef. u Ye muft be filled. <{ with the fpirit, that ye may fpeak. to your- ** felves, &c."" Nor any thing of like meaning oj force. And yet if he had faid this, it would be no proof-that it will always be needful to be *' filled with the fpirit," in order to fi-ng as- here directed, and for the purpofe here mention- ed : and that no one muft e^er ring pfalms, hymns, &c. but thofe who afe " filled with the <( fpirit." To prove this, I mention only one paflage, which Mr. B. will allow is, at leaft, tantamount in iignification : It is Acts vi. 3, &c. " Brethren,, look ye out feven men — fulL * ( of the Holy Ghoft,. whom we may appoint *< over this bufinefs/' Will Mr. B.'fay, that n«ne are to be deacons in the church, but thofe who are, in his fenfe, " full of the fpirit, or of «« the Holy Ghoft ?" And yet if he chufed to affert this, as I believe he hardly will, he would eafily deduce proof of it from Acts vi. 3. much mere cogent than can be deduced from Ephef, rer. j8, 19,, in. favor of his interpretation of ibofe. veries, Farther, . t P. 16^:7, (Ji ) Farther, I hope Mr. B. will not undertake to p-rove what he aflcrts on Ephcf. v. 18, 19, from the two verfes being joined in< the fame period , and the order in which the two claufes ftand, Almoft numberlefs other .paffeges would demon- - urate that this is no proof at all. But if he only read to the end of the period, to ver. 22, ., he may have full fatisfaclion. WiiV he. fay that none cav. y and confequentl.y none ought to " give J< thanks to God," as ver. 20; or to fubmi: ii themfelves,'* as v. 21, unlefs he be filled with the extraordinary gift of the fpirit ? I hope not. And yet it is inconteftibly evident, that he has. the fame proof of this, as of the affertion I have- above tranferibed from him. 1 therefore ven-. ture to take it for granted,, that our author pro- ceeds to his conclusion on. miftaken. premifes ; . , and that if he had attempted to give fair proof of what he fo pofitively afTert c , he would foon.< have discovered the fallacy of .his own reafoningj.. and that all he has faid -on this paiTage, with a view to oppofe f promifcuous, finging muft unavoidably fall to the ground. And for the> fame reafon 3 we are obliged to draw, the fame conclufjon refpednng what he fays on Col. iiio 16, which is in the fame ftrain, and built on the fame foundation ; and therefore I pafs it by, for . the fake of brevity. After all, I readily, grant that ungodly men do not perform this, or any other duty as they ought to do, and from a right fpirit. But then this can never be a reafon why they fhould ^lay fuch duties afide. Their " prayer is abomi- . ** nation unto the Lord." The very "plowing ^4>f the wicked is fciw" But are they, on this aecouot ( 3* ) account to lay afide all religious duties, and all civil exercifes ? And never more regard either the duties of religion or of their calling ? Surely not. I think it evidently follows then, that nothing Mr. B. has faid, is fufficiently co- gent againft permitting, and even encouraging carnal men to fing the praifes of God. Yet again, our author ftill infifts vehemently infifts upon it, that women ought not to join in finging the praifes of God, in public worfhip ; and fays a great deal indeed, in order to ex- pofe this practice, and diffuade from it. I think the whole ofwhat he has faid on this fubjee"t 3 that is properly argumentative, is reducibie to thefe two heads : " We have no fcripture authority to " encourage women thus to fing." And, " Sing- " ing is fpeaking, and teaching ; but women " are not to fpeak or to teach in the church j It is generally granted, if I miftake not, and I think, juftly too, that there were Dcacone/fa in [the primitive Church ; and that Phcebe, (Rom. xvi. i) was one of thefe, and the word J\iclkovov> which we render fervant^ feems ta> imply this. It appears very natural to fuppofc, that an officer in the church muft fometimes have occafion to fpeak in it* But even this could not be, if the apoftle's direction be under- Hood and applied without reftriction. — Women in the primitive Church, had certainly the gift of prophecy. This was foretold, by the prophet Joel, ii. 28. and commenced on the day of Pen - tecoft. (Adtsii. 16, 17.) The four daughters of Philip had this gift, (Acts xxi. 9.) And this gift was peculiarly exercifed in the Church, for the believers, not the unbelievers, 1 Cor. xiv. 22* &c. But they furely could not prophejy in the church, unlefs they [pake in it. Yet again, the apoftle plainly fuppofes that women did both pray and propriety m the Church, and gives them directions to do it decently. (1 Cor. xi. 5. &c.) They were then moil certainly per- mitted to Jpeak in the church, on fome occafions: therefore! conclude that when the apoftle "for- bid; women to fpeak in the church,' 5 he is to be •~ J '0od with fome limitation ; and that^ D a. ( 3« ) 2. This limitation muft be determined, ac- cording to the eftablifhed rules or interpretation, by " the context in queftion, the nature of things, and the general tenor of fcripture. The prohibitions are two ; not to u fpeak in " the Church," and " not to teach, or to ufurp " authority over the man. The paffages where they are found are, I Cor. xiv. 34, 35. 1 Tim. ii. 11, 12. which I defire the reader to confult. In the former, the apoftle fays, M Let your women keep filence in the churches : for it is not permitted to them to fpeak ? &c. I think it is undeniable, from what is faid above, that the meaning cannot be unlimited ; that they are never to be permitted to fpeak in the church, on any occafion whatever. For that feems to be contrary both to the nature of things, and the tenor of fcripture. In order to judge of the apoftle' s meaning from the context, it may be obferved, — that the apoftle is enjoining re- gularity and order in the church, ver. 33. Now it is certain there is no diforder in women join- ing with men in finging the praifes of God, any more than there is, when men jointly fing his praifes ; nor more thar^there is when both fexes join in prayer. If the divine Being had efteemed it diforderly, he would have blamed it under the law. But we don't find that he did blame it. Again ; though the apoftle forbids women to fpeak in the church ; and though, in a fenfe, we do fpeak when we fing ; yet finging and fpeaking are very different. Both the name and fignification differ: and they are always differently underftood, both in fcripture, in common life, and in all authors of judgment a-nd I 39 J and credit. Nothing is more plain and certain, ©r more univerfally known than this. So that no necetfary inference can be drawn from the one to the other. The context will generally be one of the beft keys to the meaning of an author. But the context here, will by no means authorife us to fuppofe that the apoftle had his eye uvonjinging. Let the paflage be read (I Cor. xiv. 33, 34, 35.) and it will appear, — (1.) that the injunction is to prevent confufion, and for the fake of order, ver. 33. " God is not the author of confufion, " but of peace." Now it is evident, that when women join with men in finging, there is no confufion, nor any thing that tends to the breach of peace, more than if only one perfon fing ; or if all the men fing together, and the women re- main filent. Women can fing as orderly as men ; and can join in the fong as harmonioufiy and as peaceably as men. (2.) The argument by which the injunction is enforced, has no relation to Zinging. ** They " are commanded to be under obedience." (cit- ed from Gen. iii. 16.) But women can be fub- ject and obedient to their hufbands, and yet join with them in finging. Children are com- manded to be obedient to their parents, and fer- vants to their mailers ; yet Mr. B. will not fay that this is any reafon why a Jon mould not join with Wis father, or a fervant with his matter, in finging the praifes of God ; and therefore the injunction cannot from hence be fuppofed to have any relation to finging. 3. The apoftle prefcribes an expedient for wo- men, which fihews that he had no regard to fine- - i"o> when he enjoins filence upon them. If D 2 they i 40 ; they would learn any thing fays he, " let them aik then- hufbands at home." But to " afk their *' hufbands at home," could be no fuccedaneum for finging. The one could never compenfate the difadvantage of being prohibited the other. if Paul had faid, " Let them fing with their " hufbands at home," we fhould eafily have underftood that he meant, " let them not fing " in the church." And, by parity of reafon, " let them afk their hufbands at home," implies, 4< let them not afk queftions in the church, to " diforder and difcompofe the church." (4.) The apoftle, in the laft place, fubjoins, 4< For it is a fhame for women to fpeak in the " church." But it is plain, from the conftant practice and approbation of it, both in the Jezv- ifh and Gkriftian churches, that it is by no means accounted fhamefu I or indecent for women to join with men in finging the praifes of God. On the whole, it appears that the speaking the apoftle forbids in 1 Cor. xiv. is fuch as would be diforderly, and make confufion in the church : — fuch as is fhameful, or indecent : — fuch as is contrary to the woman's fubjection to her hufband : — and fuch as will be, at leaf}, in a good meafure, precluded, and rendered un- neceflary, by M afking their hufbands at home." I think it is evident that no kind of fpeaking will anfwer this defcription, unlefs it be dictat- ing to the church, and pretending to teach the church, or propofing queftions, to the obftruc- tion of church bufinefs, and the hindrance of its regular proceedings. The former is afTutning authority over the man ; and they are both dii- ©rderly and indecent. But finging does not come I 41 J come within this description ; and therefore does not feem to be in the thoughts of the apoftle. As to the other text, 1 Tim. ii. II, 12. though Mr. B. feems to take it for granted that the apoftle ha'^ here an eve to public worfhip -, I confefs, I can fee no reafon to admit that he has ; and therefore cannot confider it at all in point to the prcfcnt queftion But if he will fo understand it, ftiH it has no weight in his favor ; as appears by the confiderations above- mentioned. I have been the more large on this branch of the fubject, becaufe Mr. B. lays much ftrefs upon it. Thirdly. Mr. B. objects againft " our prac^- " tice of ringing," that u we fing the compo- " fitions of others ; — and thefe are human com- u poiitions -, — and even the compofitions of thole •* we would not chufe to be in church-fellow- " fhip with*." As to finging the compofitions ot others, this was conftantly pracYifed in the Old Teftament church. The book of Pfalms, com- pofed by David, Afapb, and others was ufed for this purpofe; and the pfalms were fent or given to 44 the chief mulician."to be fung according to the direclion> fent or given with them. This is cie^r from man) of the titles of the Pfalms. See the titles of Pfalm iv. v.vi. vii. viii. and many others. It is mentioned to the honour of good king He- zekiah, that, among his other excellent attempts to reform the church and nation, "he com- M manded the Levites to flng praifes unto the •« Lord with the words of David and of Afarh ** thefeer."(2 Chron. xxix. 30." There cannot then be any moral turpitude in finging the com- pofition * P*34> &c» ( 42 ) pofitions of others And did the great God ever appoint a change to be made in this branch of worfhip ? If not, who has a right to forbid, or to alter it now ? Singing is as ftriclly enjoined in the New Teftament, as it was in the Old, if not more ftri&ly ; and we have no command, or direction, that I know of, to fing in a different manner from that in which the Jews performed this fervice. Still Mr. B. complains that the compofitions v/e fing are ii human compofitions ;" that i?, not the compofitions of infpired men. Admit- ting, for a moment, the criminality of this. It can only be alledged againft part of what we fing. For a great part of our fongs are the pfalms of David, and others. Thefe are in- spired. Mr. B. I think, will not object, as fome have weakly done, that they are human, becaufe they are tranflated into Englijh. Nor will he objecl, it is hoped, that they are human, becaufe they are verfe. He has often heard, that the Pfalms, and fome other parts of the Old Tene- ment, were written in Htbrciv verfe. Tran- slating them into Englijh verfe then, is only modifying them in a proper manner, that they may better refemble what they originally were - y and more completely anfwer the purpofe for which they were originally defigned. And if the perfon who fo modifies them, be judicious . and faithful, and give the true fenfe of the fa- cred writers ; they are, at leaft, very nearly, as much a divine compcfition as our Englifh tran- ilation is. And I think, no competent judge will deny, that the facred ardor of the Hebrew poer, which is very cfTentia! to good Pfalms and ( 43 ) Hymns, may be preferved better in Englifh verfe, than in Englifh profit And if fome other facred fongs be compofed by uninfpired men, on other fubjech ; if the truth of fcripture be regarded in them, they are no more human compoiitions, than our prayers and fermons are. For all our prayers and all our fermons, whether precompofed, or uttered extempore, arc, in this fenfe,, human. And, I. own, I could never fee any more harm in a Pfalm or Hymn, than in a prayer or fermon, in. this fenfe, compofed by men. It may be faid, the " Pfalmsand Hymns are not perhaps, according u to fcripture." The fame may be faid of the prayers and fermons. And who is to be the judoe of this ? Certainly every man for him- felf. And furely none will fing in the prefence of God, what he believes to be a falfehood, " But one perfon judges of the hymn for the '* whole congregation.'* True j and fo it is in prayer, and preaching. And any one in the congregation has the fame right to reject any part of the Pfalm or Hymn, and to refufe join- ing his voice with the reft in fmging it, which he has to refufe joining in a prayer, or receiving the fentiments contained in a fermon, that he ap- prehends to be unfcriptural. Mr. B. excepts to thefe compofitions, becaufe they are " prefcript, precompofed, and made 11 ready to our hands*." But if this had been any way improper, furely, we have reafon to believe that our divine Mafter would have blam- ed the Jews for it, or have warned us againft it. * P- 34« 3S> 4* fcc, The C 44 ) The Jews undoubtedly fung the Pfalms of Da- vid and Afaph, n made ready to their hands ;" and we have abundant evidence that the great God approved their conduct, and accepted their fervices. And I believe no man can prove that thefe were not the compofitions fung by our Saviour and his difciples at his laft fupper ; and by Paul and Silas in the prifon at Philippi ; and recommended to the Ephefians and Colof- fians • and to fuch as are merry, Mat. xxvi. 30. Mark xiv. 26. Acls xvi. 25. Ephef. v. 19. Col. iii. 16. James v. 13. Indeed there is no neceility either to prove or to afTert that they v/ere fuch. But, if it were needful, I think, much more might be faid for it than againft it. Mr. B. feems to wonder that we don't ufe precompofed fermons and prayers, as well as precompofed Pfalms and Hymnsf. Several rea- fons might be aligned for this : but I think it fufHcient here to fay, we have ken above, that we have Divine Authority for precompofed Pfalms and Hymns ; but not for precompofed fermons and prayers. We have alfo a book of Pfalms, provided for us by our great Matter in heaven ; but not a book of fermons and prayers* There is alfo an evident propriety in the reafon of things, to prevent eonfuiion in focial worfhip, in having precompofed Pfalms and Hymns, ra« ther than precompofed prayers and fermons. Our author feems to taunt his " Anting breth~ " ren," becaufe they bring their Hymns in their pockets, to worfhip GodJ. But taunts and jeers are light things, and can be eafily borne* tP.35, &c. IV%*> *6,35» &c - However* K 45 ) However, his " finging brethren" have no def- picable warrant for this. When He, who is the fource of wifdom, exhorts his people to wor- fhip him, he does not bid them make a Pfalm, but take one ; plainly fuppofing that it is made ready for them. " Sing aloud unto God our ic ftrength, make a joyful noife unto the God of " Jacob. Take a Pfalm, and bring hither a " timbrel ; the pleafantharp with the pfaltery/ 5 (Pfal. lxxxi. 1,2.) The Lord commanded his people to write a fong for pofterity ; and Mofes " didfo," (Deut. xxxi. 19, 22.) And David, the man after God's own heart, " delivered the cc Pfalm to thank the Lord, to Afaph and his " brethren." (iChron. xvi. 7.) It is therefore no new or unfcriptural practice for people to take Pfalms and Hymns with them to divine worfhip : and whether we take them in our pockets or hands, or any other way, is a very im- material circumftance ; and it is hardly confid- ent with the dignity and the gravity of an aged minifter of Chrift to treat fuch a circumftance with ridicule and fneer. Once more ; the good gentleman I am en- gaged with, wonders and mourns, and pities us very much indeed, that we mould ufe the com- pofitions of thofe with whom we cannot unite in church-fellowmipf. Weanfwer, the reafon we cannot think it proper to unite in church- fellowfhip with thofe good men who fprinklc infants, and do not baptize believers, is not becaufe we have any difrefpe£t. to their perfons, or any doubt of their chriftianity, or of their t B« 34, 35» & c. knowledge knowledge of gofpel truth, in the chief and fundamental parts of it. But becaufe we ap- prehend, and firmly believe, that no churches are formed according to the fcripture rule, but thofe which are compofed^of fuch members as are baptized on profeffion of faith in the Lord Jefus Chrivt,-— And we have no rule but that laid down in the fcripture -, — and we are not Lords, butfervants ; and uiuft act according to the will and direction of our King and Head j our * { Matter in heaven." Now as he has given us no authority or licence to join in fellowfhip with any who are not, as we believe, baptized, our allegiance and fubjection to him, require us not to do it. But if any of thefe good men compofe either hymns or fermons, calculated to edify our fouls, and agreeable to the truths of the gofpel, we fee no reafon why we may not enjoy the 'advantage of their labours, as they do cf ours, by Jtnging their hymns, as well as read- ing their fermons, or hearing them preach. If we are mrftaken in this, we deiire to be taught better rather than laughed at, and mourned over. For neither laughter nor lamentation bring anv conviction to our confeiences. VII. Being now on the fubjecr., I beg leave, with all due reipec~r and fubmiiTion to my brethren in the miniftry, of every denomina- tion, and the churches under their care, to offer my thoughts freely concerning the manner of Tinging in cbrijftan churches. As this path is but little beaten, I entreat the candor of the judicious and pious reader ; and venture to pro- pofe the following method. First. ( 47 ) First. To examine the directions of hs New Teftament concerning this practice. Secondly. To attempt anfwering fome queries, and folving fome cafes of confcienGS refpecting it. Thirdly. To offer a few general advices, refpecting the beft manner of conducting it ; and the chief things to be regarded in it. First. The directions of the New Tefla- ment. And here we may confider — to whom they are given — and what they contain. (i.) To whom they are given. It would be natural to fuppofe, if we had not full evidence of it, that thefe directions are given to the churches. The church is " the pillar and ground of the " truth." (i Tim. iii. 15.) The great fupport, under Chrift, of all that God has revealed. And with whom fhould our bleffed Redeemer entruft his ordinances, but with his fervants, his friends, his fpoufe, his brethren ? Such titles are given to his church, from the dif- ferent relations in which our Saviour {lands to his people, and the correfpondent difpofitions that his people have towards him. None but thefe have fpi ritual underftandings to difcern what will be moft for his honor, or fpiritual difpo- fitions to manage his concerns for him. None eife have a cordial affection for Chrift, that will excite a holy care for his glory. And we find that thefedirections are,in fact, given to ihe churches, and to members of the churches, and to them only. Thefe directions are given in four places. (1 Cor. xiv. Ephef. v. Col. ui. Jam. v.) All which epiftles are indifputably written to thechuxches, and to none elfe. I add, thefe direc « tions ( 48 ) tions are evidently given in general terms, and to all the members of thefe churches without exception. For the apoftles ufe no exceptive or restraining claufes, to confine thefe directions to one, more than another. But, as in all other univerfal directions, every one, according to his ability, is under obligation to obferve them. Yet it may be proper to take) notice, that ( t Cor. xiv. ) relates to extraordinary gifts, both with refpec"t to finging and other parts of divine worfhip. Thefe are not to be expected at this day : and therefore none can now with propriety attempt to Jing^ any more than to pray, or preach, or prophefy, according to the directions there given. And (Jam. v. 13.) refpects particularly thofe who are merry or chearful. " Is any merry ? Let him fing " pfalms." Yet it cannot be confined to him who is merry. For if fo, the former claufc would imply that none but the afflicted are to pray ; which would oppofe the general tenor of fcripture, and the common fenfe of mankind. But finging pfalms is peculiarly fuited to a chearful difpofition, as prayer is to a ftate of af- fliction. The other paffages (Ephef. v. 19. Col iii. 16.) are quite clear, as to the perfons addreffed in them, and need no comment. It is however manifeft that thofe who have no capacity for finging, cannot be under obligation to pradlife it, any more than a blind man, can be under obligation to read and " fearch the *' fcriptures." And the fame may be faid of every other general command contained in the bible. I venture to recommend it to thofe who are incapacitated to fing, that they breathe after the ( 49 ) the fingers, or take fuch other methods as they may find mod ufeful, in order to keep their mind attentive to the fong, and to the matter -contained in it. And, in doing this, whatever mere idle fpeculation may fuggeil, I know from good evidence, that the fpiritual fongs of the church, will .be far from being unprofitable even to thefe. There are others, whofe capacities, both of voice and ear, are very flender ; yet there is in them a foundation for improvement, though a weak one. And it has been afferted by good judges, and fkilful teachers, that thefe, by labour and diligence may make a confiderable profi- ciency. Thefe, therefore, ought to improve the fmall capacity they have, for the honor of God, the edification of the church, and their own advantage. And this is as evidently pro- per and requifite, as it is for a preacher to learn to fpeak well, that he may preach to the greater advantage of the people. 2. What do thefe directions contain ? Here we may obferve, that Mr. B. takes much pains to expofe " our prefent way of finging ; and feems to infift upon it, that becaufe we cannot prove it ■fcriptural, in all the various circumftances of it, we ought to lay it afide. And this appears to be the chief defign and object of his trac~t. But I beg leave to aik him, Can he vindicate by plain, fcripture, his manner of praying or preaching ? Can he by plain fcripture vind: ^ate that method of conducting public worfhip which is adopted by any party, or any particular church in Great Britain ? I freely confefs, 1 cannot, What then ? Muft prayer, and preaching, and all pub- lic worfhip be laid alide ? It is evident, if Mr, E B's ( 5° ) B*s arguments be valid enough to annul the practice of Tinging, they are equally fa to annul the practice of praying and preaching ; and to demolifh the whole fabric of publick worfhip all together. The cafe appears to be this. The great God has condefcended to give us general rales with refpect to finging, preaching, and praying, fufficient for the edification of his church. Lut he has not given us particular rules with refpecl to mode and form, and other circumftances in any part of public worfhip. .And, as Chriftian churches are fo different, in capacity, fituation, and other circumftances, it appears to be a great proof of divine Wifdom and goodnefs that fuch particular directions are not given ; as we cannot fee how they could have been given, without reducing Chriftianirv to a ftate of bondage, like that of the Tews. Surely Mr. B. knows that finging is differently practifed in different congregations. And the fame is true of praying and preaching, and it is requifite that it fhould be fo for the reafons above hinted at. And yet it is very poflible that all thefe different ways of finging, praying, and preaching may be equally fcriptural, be- caufe no particular directions are given ; and they may all be equally conformable to general rules ; of which we fhall fpeak hereafter. Perhaps, if our author would confider thefe plain things, he would fee the impropriety of calling "our prac- tice of finging" by fo many ugly names. 3. We return to the Directions ; which re- late to the matter of our fongs ; — the ufe and dejign of finging ; — and the manner of conduct- ing it. As to the matter ©f it ; we are directed to Ting ( v ; f\ng " Pfalms, and Hymns, and fpiritual fong<." There is confeffedly a difficulty in fixing the prccife meaning of thefe words, and determining the exa6t difference of their fignifications. Yet this need not create any hefitation refpecting the practice j for on every pofftble interpreta- tion, the injunction retains its force j and the direction is fufficiently plain, for the purpofes deligned. It may be proper, however, to ob- ferve what the learned have laid on thefe words. Psalms in the New Teftament, evidently fignifies that part of Scripture commonly called " the Book of Pfalms." This is clear from Luke xx. 42. xxiv. 44. A£ts i. 20. xiii. 33. Nor do I know of any imaginable reafon why we fhould underftand it differently here. And therefore, when we are finging any part of the Book of Pfalms, we are not deviating from the rule. Yet the different compofures in the Book of Pfalms have not all the fame title. Some are entitled Songs, the very word we have in the texts now in queftion. And the title of the 145th Pfalm is a word which feems moft naturally to fignify praife, and to be equivalent to Hymn. And the fame Hebrew word is the running title of the Book of Pfalms. Hence fome imagine that by Pfalms, Hymns, and fpiritual Songs, the Apoftle intends the feveral compofitions contained in the Book of Pfalms. While others apprehend that the Apofrle here directs us to fing, either David's Pfalms, or the Songs of good men, compofed before that time, as of Zacharias, Simeon, and others. Or any that might be compofed in that very age, by thofe who had gifts for the purpofe. £z For ( s* ) For It is a known fac"l that Hymns and Spiri- tual Songs, were compofed in the early ages of the Chriftian Church j whether fo early as the Apoftle's time or not. Others explain the words thus. w Pfalms are fuch compofures as contain exhortations to holinefs and good con- duct ; Hymns thofe which «elebrate the praifes of God,, for the benefits we have received from him. Songs, thofe which teach us the doc- trines of truth, &c||.. How juft foever this- interpretation be, the Book of Pfalms is an in- contefti-ble proof, that thefe are all proper fub- je&s for facred fong ; and confequently, that ringing is not defigned to be a direct and ex- perimental addrefs to God. But that perfons may profitably ling in divine worfhip, on fub- jecls in which they have no immediate concern, i have Hated this matter in this familiar way,. that, if pofiible, the moft fimple reader may form fome fatisfactory conceptions of it. On the whole, it appears clear to me, from thefe paffages, and from what has been faid above, that any Plalm, or Hymn, or Spiritual Song, that is founded on fcripture, and confident with it, though not in its very words, may be as properly,, and as profitably ufed in divine woVfhip, as any prayer or fermon, though ever i'o fcriptural, which is not in the very words of fcripture. Nor am I able to conceive a reafon why perfons fhould be confined to the language of fcripture in Tinging, more than in prayer or preaching. 4. Thefe directions relate to the ufefulnefs and defign of finging in the worlliip of God. It t, Vid. Liegh in verb. vy.vo{> & Polum in loc. V 3.5 It is evident from Col. iii. 16. that this prac- tice is defigned for inftruction and admonition, Thefe pfalms, hymns, and fpiritual fongs, con- tain truths, narrate facts, recommend duties, re- late experiences, and reprove and threaten finnerr , in a manner fuited to give this inftrudYion and admonition. This is admirably clear in the pfalms of David, to every attentive reader. While thefe are fung, the melody raifes the fpirits, and excites pleafure, whereby the con- tents of the fong, more cafily engage the atten- tion, and affed -the heart ; and the inftru&ions more agreeably infinuate tbemfJves into the mind, ] believe, 1 may truly fay, that this is always, in a degree, the cafe with thofe who fing with attention. Yet here it is queftroned whether this inftruc- tion and admonition be mutual ; i. e. whether a number of peyfons finging together can be fuppofed hereby to inftrucl and admonifh one another. Mr. B. pofiiively denies that In fing- ing together, and finging the compofitions of others, we teach and admonifh at alL " You ts neither teach yourfelves," he fays ** nor any " body elfej.'* But I don't fee any great force in his reafoning on this head. I think it is not unufual, in common language, to fay that we teach or admonifh others, when we repeat to them what others have faid or written, as well as when we fpeak from our own know- ledge or experience. — And if the pfalms which the churches were directed to fing, were the pfalms of Davidj which is the meaning ©f the E 3 fame • ( 54 ) Tame word every where in the New Teftament, and therefore moft reafonably fo understood here ; then it is certain the churches did fing what was precompofed by others,, for inftruction and admonition among themfelves. Confequent- Jy, it is certain, that finging precompofed forms, is perfectly confident with teaching, fa under- itood. And if the words in Col. iii. 16. be expreflive of mutual teaching, then this practice is undeniably confident with teaching mutually, or " teaching one another, I fay, u if the words be expreflive of mutual *' teaching ;" for though this is generally take* for granted, I cannot help doubting itf. I confefs I am never fond of feeing the original referred to, and the common verfion changed in order to gain a point; though it may give light to a fubjeft on fome fpecial occafions. How- ever, le'ft Mr. B. fhould think I wifh, in the prefent cafe, to take an advantage of him, I will beg leave to relate a fimple fact,, which, I kopcy he will not afcribe to orientation ; and leave t Good Mr. Rees, in his Pamphlet on Singing (p. 29.) fpeaking of the Greek word adetftwfi ufed Col. iii. 16. fays, " If the word be fairly examined, it depotes mutuality ; or it neceflarily implies doing a thing mutually, from one fide to another." Leigh, on the other hand, understands the text, in the com- mon way ; yet differs from Rees, as to the meaning of the Greek Word. His falvo is, edtfl'oK pro dKhn Aots ufurpatur, Ephef. iv, 32. & ietvjou? pro ctAAw- .Kuf) Col. iii, 16," But neither of them gives proofs, only refers to Ephef. iv. $2* And I fubmir it to the genuine Critic, whether thefentimeut be not too eafiiy taken for granted, by Expofitors in general* ( 55 ) leave him and the reader to draw the concfu- fion. When I was carefully confidering thefe two pafTages, Ephef. v. io. Col.iii. 16. I was ftruck, as I have been before, to find the lame pronoun rendered in Ephef. v. 19. " yourfelves," and irt Col. iii. 16. " one another. " Upon this, I re- folved deliberately to examine the Greek Tefta- ment on the fubject, The refuit is, unlefs J have counted or judged wrong, that I find the fame word ufed two hundred and fe veiny -three times; and there are only four places, besides the two in queflion, in which there is even the appearance of mutuality. The four places are, Ephef. iv. 32. Coh iii. 13. Heb. iii. 13. 1 Pet. iv. 10. and how far it is abfolutely neceifary to underftand the word as denoting mutuality in thefe places, I fhall at prefent fubmit to thofe who are capable judges. But certainly, if the word in Col. iii. 16. be capable of another interpreta- tion, one would not wifri to explain it in a man- ner different from the general figniflcation of it. I grant, that " teaching and admonifhing yourfelves," is a little uncouth ; but *' fpeak- u ing to yourfelves," Ephef. v. 19. and M com- " fort yourfelves" 1 Thef. v. 11. are nearly as much fo. With thefe hints, however, fimple as they are, I leave the fubjeft to thofe who have leifure and inclination to confider it more mi- nutely. And, for the prefent, I venture to give it as my own opinion, that not mutual, but per- fonal inftrucTion and admonition are deligned by finging, and intended in Col. iii. 16. 5. Refpecling the manner of finging. Here a few general remarks may deferve regard,- (1.) W c ( 56 ) We have no particular directions given in the New Teftamer.t, that I remember, for the man- ner of conducting any part of divine worfhip. The New Teflament is, in this, as well as in othe/ refpec~ts, a " a law of liberty ;" Our bleffed Sa- viour perfect y knew that his followers would be attended with fuch a variety of differing cir- cumstances as might, in many cafes, make it very inthralling to be tied up to particular rules ; and therefore in his wifdom and love, he has not done it. Many wife and gracious pur- poles appear to be hereby anfwered. Now, as we have no particular direction given- us with; regard to any part of publick worfkip. it is no wonder we have none concern ing the manner of ringing. Neverthelefs, we have fufhxient gene- redirections concerning every part of worfhip,. and finging among the reft. (2.) It is very plain we have authority in- the New Teftament for joint finging, from the example of our Lord and hisdifciples, (Mat. xxvi. 30. Markxiv. 26.} And it is moft natural and reafonaWe, as all men muft allow, to underrVand Acrs xvi. 25, as an example of it. — But it is clear that a perfon may fing to advantage, and in a manner that is pleafing to God, when no other joins with him. James v. 13. " Is any merry, (or chearful, **■ evfouu ) let him fing Pfalms." 1 add, that we learn from 1 Cor. xiv. that this, as well as other parts of divine worfhip, was per- formed in an extraordinary manner. But this cannot be a rule for other churches, or for after ages to be confined to ; becaufe then it would follow that all divine worfhip muft be laid afide when extraordinary gifts ceafed; which I hope hope none will be defperate enough to afiert* Thus it appears that we have clear authority for joint, for Jeparate, and for extraordinary fingiflg in the New Teflament. (3.) We cannot, I think, learn with certainty, whether the direc- tions given in Eph. v. and Col. iii. relate to- public worfhip or no. To me it appears that they may juftlybe applied to any of the cafes abovementioned. For whether the whole church be aflembled, or only two or three ; or a perfon be alone; in all thefe cafes, we may " fpeak " to ourfelves," and " teach and admonifh our- and I think ought, to have fome influence here, in order that thefe general rules may be all regarded, and kept in view* In preaching, for inftance, the fame ( 59 ) fame kind of addrefs, the fame ftyle, the fame, method of handling a text ; that would fuit and profit one church, would be unfuitable and un- profitable to another. The inftances by which this might be illuftrated, are almoft numberlefs. It is alfo the cafe with refpect iojinging. Some churches are well improved and far advanced in the knowledge and practice of it ; and are fitu- ated among thofe, who, in general, underftand it well. Some are directly the contrary. Now it is beyond a doubt with me, that one method of finging would be edifying, would tend to love and harmony, would be orderly and decent, in one of thefe churches, and yet would be quite different, and have a quite different erTecT: in the other. And cafes of this kind areeafily multi- plied by every minifter, and by every man of confideration and judgment; and applied to every branch of worfhip. Mr, B. indeed fays, " All the churches did undoubtedly obferve one *' and the fame method of carrying on and per- *' forming the feveral parts of publick wor- " fhip§." But he has given us no proof of the truth of this affertion. And if he mean with refpect to mode and form, that they all fung and preached, and prayed exactly in the fame me- thod, I am perl'uaded it is both unfcriptural and unreasonable to fuppofe any fuch thing. We can find no method prefcribed to all the churches., and therefore there was no method needful to be thus univerfally attended to. The capacities of minifters, as well as of people, will hardly admit of it. The directions mentioned above, and § P. 26 ( 60 ) and many others, fuppofe a difference in thefe and all other indifferent matters ; and therefore imply, that they did not in all things follow the fame method. Their different circumftances would render the fame method impracticable, confiftent with obferving the rules abovemen- tioned. And therefore, it cannot, I think, be rationally fuppofed, that they were exactly con- fined to the fame method. This leads me to obferve, 3. That thefe general directions require clofe confideration, and vvif^and ferious confutations in every church of Chrift j in order to be per- illed that they do worfhip God in that manner which is, on the whole, bell calculated toan- fwer thefe noble ends, and conformable to thefe rules ; that is, that all things be " done toedi- *' fying, — decently, and in order, — to the glo- u ry of God, — and with charity," Singing, praying, and preaching are all ftrictly enjoined, are all proper exercifes for feafons of publick worfhip; and have all, as far as we can learn, been attended to in publick worfhip in all ages. But we have no particular rules for the manner of performing any one of thefe exercifes, that I can recollect. And therefore, the rules above- mentioned are to be rsligioufly kept in view ; and every minifter, aid every church evidently ought to confider all the circumftances of the whole community, fo far as poffible, and apply the rules to the circuiiifbnces, and act ac- cordingly. 4. As no plan is calculated for general good, which may not in fome inftances, be againft the tafte, or intereft of individuals j it may be fo in this ( 6i ) tli is cafe, after all that is done to make the finging, or any other part of worfhip, as gene- rally agreeable and profitable as may be. When it fo happens, then is the time to practife thofe duties offubm ; JJion and fubjedion one to another, which are required cf all the members of churches, which particularly fuit thefe circum- ilances ; and which are fo amiable, ufeful, and honourable, wherever they are pradbfed. *' Ye " younger fubmit yourfelves to the elder ; " yea all of you be fubject one to another ; " and be clothed with humility." " Submit " yourfelves one to another, in the fear of *' God^;." And where this care is taken, and thefe duties practiced, there is no great danger of any thing being done materially wrong ; ot any part of divine worfhip being performed in a manner that is difpleaiing to God ; or, on the whole, unprofitable to men, I proceed, Secondly. To attempt the folution of fome difficulties, or cafes of conference, that appear important to fome perfons, refpec~ting the manner of finging. i. Is it right to fing Anthems or Songs in profe, in public worfhip ? I anfwer, iiowevcr profitably a fingle perfon, or a few perfons together may fing thefe, I can- not think them a proper part of the public worfhip of Almighty God ; for fuch reafons as the following. — All the members of churches are directed to join in finging, as we have feen above ; and it is evidently incumbent on them, fo far as they can. But few can join in the % Ephef. v. 21: i Pet. v, $. F fing- ( 62 ) finging of Atnbcms; nor have they fufKcient time or fkill to learn them. And therefore, if Anthems be fung, many of the brethren will generally be deprived of their privileges, and of an opportunity of doing their duty in the wor- ship of God. One capital rule is, " Let all •' things be done to edifying." But, however it may p'.esfe the ear, experience fhews that the fmging of Anthems is not fo edifying to the foul, as Songs in verfe, that are fet to plain tunes. — The Pfalms and Songs contained in Scripture, for the ufe of the Old Teftament Church, were wrote in verfe ; which is, at leaft, a tacit admonition not to fing in profe-, and a proof that fmging in profe, in the worfhip of God is unfcriptural. — We have no evidence that Chrift, or his apoflles, or the primitive church, ever fung Anthems ; but good evidence that it took its rife in the fourth century, when the church was filling with corruptions, and popery was faft advancing towards its height§. — This, and all antiphonal ringing, generally pre- vents many from the advantage and pleafure they would otherwife have in divine worfhip, and has generally been the foundation of fetting up a choir of fingers, many of them vain and carnal, to perform the worfhip of the church- members, whofe right it is ; and thus many of the members either perform not this worfhip at all, or they do it by proxy, which is vile in the extreme. And I fhould be glad to know why we may not pray, and receive the Lord's fupper | Peirce's Vindication of DifTenters, Part Hi. p.'ioi. &c. Tans \ir's Elements of Mufic difplayed, p. 190. by f 63 ) by proxy, as well as fing by proxy ; and why carnal people might not as well perform every other duty for us, as fing for us ? — And that this practice deftroys the folemnity, and fpiri- tuality of divine worship istoo manifeft to ue d a formal proof. Many other evils naturally follow, and have in faft followed this way of fmging, which, for the fake of brevity 1 here pafs over. But they would all be prevented, if linging were confidered, as it ought to be, as peculiarly the bufinefs of the church ; and if it were performed with that gravity and Jimpluitv which are always requifite in religious matters, and which are the two chief glories of Chrifti- anity. Q; 2. Ought Organs, and mufical Inftru- ments to be ufed in Chriftian Worfhip? I anfwer, I am perfuaded they ought not ; for — they are not once mentioned in the New Teftament which is the chief directory of Chriftians — And it is certain they were not in- troduced into the church till Popery had nearly arrived to its height. Even Bellarmine himfelf does not pretend that they began to be ufed fooner than A. D. 6&0. And there is good reafon for fuppofi'ng that they were far from being even fo early as that agef. And, to me it is wonderful that any who fear God, can give countenance to them. Qi 3- Is it right to learn to fing by Notes ? 1 anfwer; To me it appears quite proper, and laudable, for thofe who have time and ca- pacity for it. For — It is plain the Jews taught Pvi iree ut fupia. p. 106, &c. F 2 this ( &4 ) this regularly, as other arts are taughti i Chro. vi. 31. xv. 22. 27. 2 Chron. xxii't. 13.-— Singing muft be performed u decently, and In vrder." Nothing can be (o done, that is not done properly. Nothing can be done properly that is not properly learnt. And the Notes moft properly teach to fing with exaclnefs and propriety.. — Singing without harmony is moft evidently indecent and diforderly. There can- not be harmony unlefs there be uniformity of voice,, and found : and to obtain this uniformity, nothing can be more advantageous than to have the Tune exactly pricked in Notes, and learnt irom them. — A tune is nothing more than a collection of founds properly modified and pro- portioned to each other, which is learnt by the pofition and form of the Notes. Thtfe founds may undoubtedly be learnt, with considerable exactnefs by the ear. But every one acquainted with fcience well know?, that what is learnt both by eye and ear at the fame time,, is learnt with molt es there is for a preacher to have learnt the rules of Grammar, Logic, and Rhetoric, to triable kifA to fp^ak properly, to reafon juftly,. and to addrefs mankind in an agreeable man- ner. And no man of understanding can difpute the propriety of this in a preacher. Yet 1 beg ieave here to fuggeft, to prevent altercations and impofitions in the church; flat though learning to fing by pricxed notes is evidently proper and laudable, in thofe who have oppor- tunity; yet this is b) no means absolutely neceffary fa ( 65 ) for all who join in finging. Becaufe- — it is no where com nanded in fcripture. — And it is a known fa£t, that perfons can learn to fing with fufficient exactness by the ear. Many can fpeak with tolerable propriety without learning Gram- mar by written rules ; can reafon juftly enough for common purpofe^, without reading a fyftem of Lgic; and can inftru£r. and perfuade for- cibly and agreeably, without making themfelves mailers of a Treatife of Rhetoric. I therefore con- clude, that it would be well for all to learn the Notes, who can do it conveniently and con- fidently with ether duties and engagements -> and that thofe who cannot, fhculd unite with the brethren and ailift each other as well as they are able, and all harmonioufly join together in firging to the glory of God.. Qi4' Ought carnal people, or our own children^ to join with us in finging the praifes of God r Anf. To me it is clear that they ou.^ht. For, — confider finging as a natural action ; they are, in this view, as capable of performing it as others. — Confider it as a part of worfhip, and a moral duty, as prayer and hearing are, which, I think, has been already proved ; in this view, it is binding on all men, converted and uncon- verted. — Confider the advantages to be received from it; infiruclian and admonition. They ftand in need of thefe, and are capable of receiving them, through the blelTmg of God, as well as others; and we know that feme unconverted perfons have received them in this part of wor- ship. — Many places in the Pfalms, exhort all men to fing to the Lord, and to fing bis praifes. — The objection, that " they don't experience. '« what they fing" has no weight at all, as we F 3 have ( 66 ) nave fcen before, becaufe that is unnecefTary, from the very defign of finging. Q. 5. Is it right to fing in parts ? AnJ if (o 9 In how many parts ? Ant. I know of no (cripture, nor any rational argument, which militates againft ringing in parts, admitting it be done in kve, and appear to be moft for the fpiritual edification of the- church, — and fuppofing that upon mature con- sideration, it evidently appear to be moft for the glory of God. — It cannot be denied that dif- ferent voices will beft fuit different parts : and this, feparately considered, may be allowed to be a plaufible argument in favor of Tinging in parts. Yet this argument is by no means de- cifive; becaufe it is well known that thofe who can fmg the other,, efpecially the higher parts, can generally join in the Tenor. — bind- ing in parts, whether more or fewer, is a mat- ter of choice ; and I think all men will acknow- ledge, that thofe who fing in one part only, ling as property, though not as mclodioujly as thofe who fins; in many. And if thi<, upon ferious examination, fhould be found more to the edifi- cation of the church, this edification will be a rich compenfation for defect in point of me- lody. — Becaufe generally, the greateft part in moft churches, have not fuch fine fenfa- tions, nor are fo enamoured wich the iineft melody; as feme others are. Yet thefe plain fouls, (admit the expreffion) are to be edified, as well as the reft. When this is confidered, perhaps it will appear that the fimpleft and plaineft manner of finging will anfwer the beft end in moft churches. Singing in two parts, is 1 think ( 6 7 ) I think, moft generally pra&ifed in Chriftiart Churches; and in my opinion, it generally is the moft profitable. But wherever it becomes a fubje£r, of controverfy, there moft evidently ought to be a ferious confutation ; and as it is a matter of mere choice, every member in the church has a right to give his voice and be heard upon it. The edification of all is to be regarded, and their voices, their difpofitions, and fenfations muft be all tenderly examined, and the practice fettled and regulated accord- ingly.' Q. 6. Who ought to be chiefly confulted, and moll regarded in chufmg the Tunes that fhall be fung in divine wormip, if this be de- bated in the church . ? Anf. All undoubtedly ought to judge what is right, and to reafon concerning it, accord- ing to the general Rules we have fo often referred to. But there are frequently fome who are fond of finer Mufick and can profit by it too ; while others cannot join in it, becaufe they cannot underftand it ; and therefore can- not profit by it. Now in this cafe, and in every other, where in difpen fable duty does not bind, u We that are ftrong ought to bear the infir- " mities of the weak, and not to pieafe our- " felv'es. Let every one of us pieafe his neigh- " hour, for his good to edification. For even " Chrift pleafed not himfelf." Rom. xv. I, 2, 3. — -Reafon jind common humanity require this. For thofe who can be profited by finer and more difficult mufic, can be profited alfo by the plain and eafy ; and they can edify themfelves at other tim-Sy by Tinging Pfalms in Tunes which are be- ( 68 ) beyond the capacities of many of their brethren. It therefore looks cruel and inhuman to fing thofe tunes when their weaker brethren ought to join with them. — Confider the order of well- regulated families. In thefe, whatever belongs to real bufinefs, and to the intereft of the pa- rents or of the family in general, thofe children who are arrived at underiranding and ftrength of body are charged to take the care of; and however difagreeable to the infant-?, this muft be done. But whatever is merely circumftan- tial, and, according to the family phrafe, lt fig- " niftes little or nothing," the children mult be pleafed in this ; and thofe who are grown to underftanding muft deny themfelves. This family order is founded in nature, and there is every reafm for obferving it in the church of God. — Yet all ought to remember, that nothing is to be done in the church merely for the plia- furc of Individuals; but the edification of the whole. I Cor. xiv. Q. 7. Ought unconverted perfons, who are not in church fdlowfhip, to have authority in managing or directing this p^rt of Christian worfhip ? Anf. We undoubtedly may, and ought to oblige even thefe, (o far as we are able, confid- ent with the " edification of the body of Chrift." And this ought to be done in preaching, prayer, and every other part of worfhip. But certainly they ought not to have any fuch authority, as that mentioned in the Query. For — thefe are generally young perfons ; and therefore cannot be fuppofed to have examined things of this, kind 5 or to be qualified to judge what is right and I ( &9 ) and wrong, as perfons who have authority, or ngue..And though it he right that new tunes be introduced, vet thev ought to be learnt at another time, and not in divine worfhip. For the fciencc of mufic, and ( 1fl ) and the art of Tinging can ha^e no more to do with this part of divine wori?iip, than the art of grammar, rhctorick, or logic, -Jiave to do with preaching or praying. But learning thefe arts is work for another feafon, than that of divine vvorfliip ; and therefore, lb is learning the tunes that are to be fung in thw houfe of God. 4. That the members of the church have all the authority and rule in their own hands, in whatever relates to this or any other part of di- vine worfliip : and that unconverted perfons be not left to direct what tunes (hall be fung, or the manner of Tinging them. BecauTe the edi- fication of the church, and the glory of God, are the great objects to be attended to ; and uncon- verted people have not capacities to attend to them: for they are " fpiritual things," to be "fpiritually difcerned," and cannot be under- flood by the " carnal man." 5. That thofe members, who have capacities for this part of Chriflian worihip, make it their endeavour, by notes, or by the ear, to be able to join in it with concord and harmony, that all things may be ,M done decently and in order." For though there is no neceflity tot fine Tinging, any more than fine praying or preaching; yet there is the fame neceflity that Tinging be per- formed with propriety and harmony, as there is that thofe who pray or preach fliould ufe pro- priety of fpeech. 6. That unconverted people, and the children o r the menfbers of churches be not only per riu tte d but encouraged to join in the exercife ; that they alio may receive inftrwc~tion and admonition by it. 7. The r ') * ».. That the capacities, and all other circum- fiances of h be ferioufly coniidered among 'thctr.fel.vvs"; and that. fuch pirts, and fd many parts he fung, as, upon careful exami- nation of .the matter, will appear moft likely to anfwer the great end of general edification ; ** that all our works may be done with charity.'* 8. Above all: Let every one remember, that whatever is done profitably aud acceptably in religion, muft be done ferioufly. Let the heart be engaged. *' Sing with the Spirit." Let the mind be employed. *' Sing with the under- Handing." Melody mufl be " made in our