pieces of Worship without a Precedent.

Ans. Whensoever there was just Occasion for an Hymn according to some new and special Providence, we almost every where find a new Song recorded in Scripture, and we call it inspired, nor do I know any just Reason to suspect or doubt of the Inspiration; but if there had been any one which was not the Effect of an extraordinary Gift but only compos'd by a good Man, we should be ready to take it for inspired because mention'd in Scripture; as we do too {272} many Expressions of the Saints in that divine History, and make every thing that a good Man saith Heavenly and Divine: However if there can be no Pretence made to such an Example in Scripture, yet so much Reason, Argument and Incouragement as hath been already drawn from Scripture sufficiently justifies this Practice, since we perform many Circumstantials of Worship under the Influence of a general Command without express and special Examples.

Object. 6. We ought to sing nothing to God but what is given us for this very End that it may be sung, lest we indulge Will-worship and the Inventions of Men.

Ans. 1. To convert the Verses of David into English Lines, to confine them to an exact Number of Syllables, and to make Melody in particular Tunes, may as well be called the Inventions of Men and Will-Worship: But these Inventions are absolutely necessary for the Performance of Divine Commands, and for the Assistance of a whole Congregation to sing; with any tolerable Convenience, Order or Decency, as the Reverend Mr. Boyse has well proved.

Ans. 2. Those that refuse to sing Forms of humane Composure tho the Sense be never so divine, generally allow it lawful to take any Parts of Scripture and alter and transpose the Words into a Form fit for Singing; But to take a mere Parable or Story out of the Bible, and put Some Rhimes onto the End of every Line of it, without giving it a new and pathetic Turn, is but a dull way of making spiritual Songs, and without a precedent too. David did not deal so with Genesis and Exodus, tho he loved the Words of the Law as well as we pretend to value the Words of the Gospels and Epistles. The most part of the New Testament as it stands in our Bible was never given us for Psalms, Hymns and spiritual Songs; but for divine Instruction and Materials for this and other Duties, that so we might borrow the Doctrines and {273} Discoveries of the New Testament, and compose Sermons and Songs out of them: But if we take Chapters and Verses promiscuously out of the New Testament, and make them jingle and rhime, and so sing them, we are guilty of singing what God never commanded to be sung, as much as if we compos'd spiritual Songs by humane Art agreeable to the Sense of Scripture and the Christian Faith.

If the Addition of humane Testimony concerning the Practice of Churches in former or later Ages might have any influence to establish the Consciences of those who are doubtful in this Matter, I might acquaint them that the Churches of Germany and the Eastland Churches, use many Divine Hymns which are compos'd on several Subjects of the Christian Religion, without any Pretence to extraordinary Gifts. The Church of England approves this Practice, as appears in those Spiritual Songs at the End of the old Translation of the Psalm-Book, and some Churches among the Dissenters. The Christians of the first Ages were wont to meet together on a Day appointed before it was Light, and to speak a Song to Christ as to God. Thus Pliny the Roman testifies in a Letter to Trajan the Emperour in the Beginning of the second Century. Tertullian, who flourish'd about the Beginning of the Third Century, relating the Manner of Administration of the Lord's Supper, asserts That after they had eat and drank what was sufficient for those that must worship God by Night, &c. Every one was urged to sing unto God publickly either out of the holy Scriptures, or according to their own Genius and Ability, Apol. C. 39. Origen, who flourish'd in the Middle of the Third Century, speaks of _singing Hymns or Praise to the Father in or by Christ in good Rhime, Tune, Metre and Harmony. Origen de Orat. Sect. 6. Eusebius, B. 7. C. 19. quotes Dionisius writing against Nepos thus, _Altho I heartily love Nepos for his Faith, his Study of Knowledge and the holy Scriptures, as well as {274} for various Psalms and Hymns composed by him, which are used to this Day by some Brethren, yet, &c. In the Acts of the Council of Antioch mention'd by Eusebius, B.7. C.30. It was one of the Accusations of Paulus Samosatenus the Heretick Bishop of Antioch, that he abolished those Psalms which were wont to be sung to the Honour of the Lord Jesus Christ as novel and compos'd by Modern Authors, and that he appointed Women on Easter Day in the Middle of the Church to sing Psalms in his Praise. And in the Fragment of an anonymous Author extant in Eusebius we find the Heresy of Artemon, who denied the Divinity of Christ, confuted not only by the Scriptures and the Writings of the precedent Fathers, but also by the Psalms and Hymns of the Brethren which were formerly compos'd by them, wherein they sung Praises to the WORD of God, declaring Christ to be God. Such a private composed Hymn was that which Clemens Alexandrinus mentions as one commonly known among the Christians in his Days, beginning Kaire Phos, or Hail Light. Spanheim in his sixth Chapter of the fourth Century of his Christian History speaks thus, Besides Hymns and Songs, and private Psalms, of which there was a great Number in their solemn Assemblies, the Psalm Book of David was brought into the Western Church in this Age in the Time of Damasus and Ambrose; but in the Eastern Church the singing of David 's Psalter by Antiphona's or Responses was brought in by Flavianus Antiochenus. The Use of Psalms compos'd by private Persons seems not to be forbidden in the Church till the Council of Laodicea in the fourth Century.

CONCLUSION.

THUS have I drawn together my Thoughts upon this Subject at the Request of several Ministers and private Christians who practise Psalmody in this Method themselves, and sing the Songs of the {275} Lamb as well as the Psalms of David in their publick and private Worship, and especially at the Celebration of the Lord's Supper. I had design'd and almost prepar'd a larger Discourse, wherein the Duty of Singing and the Manner of Performance would have been consider'd. But this Essay has already swell'd beyond the Bulk propos'd: There are many that would rejoice to see Evangelic Songs more universally encouraged to the Honour of their Lord Jesus, and to the Joy and Consolation of their Fellow-saints. If the Spirit of God shall make any of these Arguments I have used successful to attain this glorious End, I shall take pleasure in the Release of their Souls from that part of Judaism which they have so long indulged. I hope the Difficulties that appear'd frightful and discouraging will be lost, and vanish by a diligent and fair Perusal of what is written; yet those that pay a sacred Reverence to the Inspired Writings, may still find it hard to yield to the Conviction; Scruples and Reliques of an old Opinion will perhaps hang about their Consciences still: A Fear and Jealousy of admitting any Forms humane Composure in the Worship of Singing will scarce permit their Lips to practise that to which their Understandings have given their Assent. I would intreat such to give this Discourse a thoughtful Review; and tho they may not judge every Argument conclusive, nor every Objection sufficiently remov'd, yet if there be but one unanswerable Reason it ought to be attended to; and the whole put together may give such Light and Satisfaction as may incourage the Practice of this Duty. 'Tis