An Orthodox Catechism

Unto the Church of Christ, who upon Confession of Faith have bin Baptised, Meeting in Old-Gravil-Lane London, Grace Mercy and Peace be multiplied unto you, and the good will of him which dwelt in the Bush be with your Spirits, Amen.

Dearly Beloved,

Forasmuch as there is but a small time allotted unto any of us in this World, and not knowing but my Staff standeth next the Door ready to depart, I am desirous in this respect so to bestow my precious and present time in my Lords business, as I may not return to him with my Talent wrapt up in a Napkin, but may leave behind me same poor token and testimony of my Love and Duty towards him, and his blessed Spouse the Church.

And forasmuch as the day we live in is very gloomy and dark, full of Error and Heresie, which spreads more and more (through the indefatigable indeavours of the maintainers of it) like an overflowing Leprosie, and eateth as doth a Canker.

Also considering it is a day of great declension in love to God and one to another also, from those Gospel Truths, the least of which is more worth then our lives: all which may give God just cause to say to England’s Professors, as once to Israel, What iniquity have your Fathers found in me that they are gone away far from me? As if God should say, Am I not the same as ever in Power, Goodness, Faithfulness? is not my Word and Ordinances the same, yea my Promises and Heaven the same now as ever?

Now that you may not be shaken, shattered and carried away with every wind and blast, every puff and breath of Error, and Heresie; also that you may be the better established, strengthened, and settled on that sure Rock and Foundation of Salvation, Christ’s Merits, in opposition to the poor imperfect works of an impotent Creature; also settled on the foundation of Church-constitution, on which you are already built, through the Grace of God which stirred you up to search the divine Oracle, and Rule of Divine Service, as Ezra and Nehemiah searched into the particular parts of Gods Worship, by which means they came to the practice of that almost lost Ordinance of God, the Feast of Tabernacles, which for many years was not practised after the due order, though a general notion was retained about it; I say, under these Considerations, I have in charitable regard to your Souls, presented you with this small (but I am bold to say) sound piece of Divinity, which may not unfitly be stiled an Abridgment, or Epitome of Law and Gospel, suited to every ones capacity in God’s House: here is Milk for Babes, and Meat for strong Men. It may not unfitly be compared to the Waters of the Sanctuary, where some may go up to the Ancles, others to the Knees, others to the Loins, and they are deep enough for others to swim in. Here you are not only taught to be good Christians, but good Moralists; the want of which among them that have the Leaves and Lamps of Profession (as ’tis to be feared such have little more) is of a heart-breaking Consideration to many that desire to walk wit God.

Now albeit here may be many things which some of you may know already, yet unto such those things I hope will be as acceptable as St. Peter’s Epistles were to the scattered Saints, though they knew much of the matter before; yet I dare say here is some things which may be for information as well as establishment to the most knowing among you.

I have not undertaken to present you with new Notions or Principles, hoping an Athenian Spirit is in none of you, but do believe that an old Gospel (to you that have tasted the sweetness of it) will be more acceptable than a new, though published by an Angel from Heaven.

In what I have written you will see I concenter with the most Orthodox Divines in the Fundamental Principles and Articles of the Christian Faith, and also have industriously expressed them in the same words, which have on the like occasion bin spoken, only differing in some things about Church-constitution, wherein I have taken a little pains to shew you the true form of God’s House, with the coming in thereof, and the going out thereof: but I hope my Zeal in this will not be misinterpreted by any that truly fear God. That God whom we serve is very jealous of his Worship; and forasmuch as by his Providence the Law of his House hath bin preserved and continued to us, we look upon it as our Duty in our generation to be searching out the mind of God in his holy Oracle, as Ezra and Nehemiah did the Feast of Tabernacles, and to reform what is amiss; As Hezekiah, who took a great deal of pains to cleanse the House of God, and set all things in order, that were out of order, particularly caused the People to keep the Passover according to the Institution: for it had not, saith the Text, bin of a long time kept in such sort as it was written; and albeit the pure Institutions of Christ were not for some hundred of years practised according to the due order, or very little, through the Innovations of Antichrist; And as Circumcision for about forty years was unpractised in the Wilderness, yet as Josuah puts this duty in practice as soon as God signified his mind in that particular; so we having our Judgments informed about the true way of Worship, do not dare to stifle the Light God hath given us.

Now albeit there are some differences between many Godly Divines and us in Church-Constitution, yet inasmuch as those things are not the Essence of Christianity, but that we do agree in the fundamental Doctrine thereof, there is sufficient ground to lay aside all bitterness and prejudice, and labour to maintain a Spirit of Love each to other, knowing we shall never see all alike here. We find in the primitive times that the Baptism of Christ was not universally known, witness the ignorance of Apollos that eminent Disciple and Minister, which knew only the Baptism of John. And if God shall enlighten any into any Truth, which they shall stifle for base and unwarrantable ends, know that ’tis God must judg, and not Man. And wherein we cannot concur, let us leave that to the comming of Christ Jesus, as they did their difficult cases in the Church of old until there did arise a Priest with Urim and Thummim, that might certainly inform them of the mind of God there-about.

I have proposed three Creeds to your consideration, which ought throughly to be believed and embraced by all those that would be accounted Christians, viz. the Nicene Creed, Athanasius his Creed, and the Creed commonly called the Apostles; The last of which contains the sum of the Gospel; which is industriously opened and explained; and I beseech you do not slight it because of its Form, nor Antiquity, nor because supposed to be composed by Men; neither because some that hold it, maintain some Errors, or whose Conversation may not be correspondent to such fundamental Principles of Salvation; but take this for a perpetual Rule, That whatever is good in any, owned by any, whatever Error or Vice it may be mixed withal, the Good must not be rejected for the Error or Vice sake, but owned, commended, and accepted. Here is also in the close of the Book a brief, but full Exposition of that Prayer Christ taught his Disciples. Also the Decalogue, or ten Commandments unfolded.

Now forasmuch as I have taken a great deal of pains in gathering these broken fragments together for your utility and profit, I hope you will take a little pains o reade it, and more to live it; and I pray do it seriously and observingly. Reade it humbly and frequently, reade it with prayer and meditation, then am I sure thou who art a true Christian wilt love it more & more. And as you love your own Souls, love your Childrens, and declare it in praying for them, as Job did for his, and instructing them as Abraham did his; also winning them to good by a good Example. And that this Book may be of advantage to Youth as well as others, it is catechistically handled for their more easie learning the Principles of Christian Religion, that so they being seasoned with the true Articles of Christian Faith, may not so easily be tainted with the sentiments of Men of corrupt minds in time of Temptation. And it is heartily desired that Parents, especially professing ones, were more concerned for the everlasting welfare of their Children, as David was for Solomon, when he charged him near his death to keep the Commandments and Judgments of God above all. And if Parents would but conscienciously read those Divine Oracles which hold forth their Duty to their Children, it would doubtless be to them of great advantage.

As for this that I have presented to publick view, I beg the Readers kind indulgence as to the faults escaped therein: And for those whom the Lord hath committed to my Charge, that the Eternal God may be your Refuge, and underneath you everlasting Arms; that Grace may be opened to your Hearts, and your Hearts to Grace; that the blessing of the God of Abraham, Isaac and Jacob may be upon you, and the eternal Spirit may be with you, shall be the Prayer of your unworthy Brother, but more unworthy Pastor,

H. C.

We believe in one God, the Father Almighty maker of all things, visible and invisible, and in one Lord Jesus Christ, the Son of God, the only begotten Son of the Father, that is, of the Substance of the Father, God of God, Light of Light, very God of very God, begotten, not made being of one Substance with the Father, by whom all things were made, both the things in Heaven, and the things in Earth; who for us Men, and for our Salvation, came down and was incarnate, he was made Man, he suffered and arose the third Day, he ascended into the Heaven, he shall come to judg both the quick and the dead; And we believe in the Holy Ghost. Therefore they which say there was a time when he was not, before he was begotten; or that he had this Beginning of nothing; or that he is of another Substance, or Essence, or that affirm the Son of God to be made, or to be convertible or mutable, these the Catholick and Apostolick Churches of God doth pronounce for accursed.

Whosoever will be saved before all things, it is necessary that he hold the Catholick Faith, which Faith unless every one do keep undefiled, without doubt he shall perish everlastingly.

And the Catholick Faith is this, That we worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance.

For there is one Person of the Father, another of the Son, another of the Holy Ghost, but the Godhead of the Father, of the Son, of the Holy Ghost is all one, the Glory equal, the Majesty coeternal.

Such as the Father is, such is the Son, such is the Holy Ghost.

The Father uncreate, the Son uncreate, the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible, the Holy Ghost incomprehensible.

The Father eternal, the Son eternal, the Holy Ghost eternal, yet are they not three eternals, but one eternal.

Also there is not three incomprehensibles, nor three uncreated, but one uncreated, and one incomprehensible.

So likewise the Father is Almighty, the Son is Almighty, the Holy Ghost is Almighty, yet they are not three Almighties, but one Almighty.

So likewise the Father is Lord, the Son is Lord, the Holy Ghost is Lord; yet are they not three Lords, but one Lord.

For like as we are compelled by the Christian Verity to acknowledg every Person by himself to be God and Lord, so are we forbidden by the Catholick Religion to say there be three Gods, or three Lords.

The Father is made of none, neither created, nor begotten. The Son is of the Father alone, not made nor created, but begotten. The Holy Ghost is of the Father, and the Son, neither made nor created, nor begotten but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.

And in this Trinity none are afore nor after another, none is greater or less then another, but the whole three Persons be coeternal and coequal. So that in all things as is aforesaid, the Unity in Trinity, and the Trinity in Unity is to be worshipped.

He therefore that will be saved, must thus think of the Trinity.

Furthermore ’tis necessary to everlasting Life, that we also rightly believe the Incarnation of our Lord Jesus Christ.

For the Right Faith is, that we believe and confess, that our Lord Jesus Christ the Son of God is God and Man, God of the Substance of the Father, begotten before the World, and Man of the Substance of his Mother born in the World; perfect God, and perfect Man, of a reasonable Soul and Humane Flesh subsisting; equal to the Father as touching his Godhead, Inferior to the Father as touching his Manhood; who although he be God and Man, yet is not two, but one Christ; one, not by convertion of the Godhead into Flesh, but by taking of the Manhood into God; one altogether not by confusion of Substance, but by Unity of Person. For as the reasonable Soul, and Flesh is one Man, so God and Man is one Christ, who suffered for our Salvation, descended into Hell, rose again the third Day from the dead, he ascended into Heaven, sitteth on the Right-Hand of God the Father Almighty, from whence he shall come to judg the quick and the dead. At whose coming all Men shall rise again with their Bodies, and give an Account for their own Works: and them that have done good, shall go into Life everlasting; and them that have done Evil, into everlasting Fire. This is the Catholick Faith &c. Which every one should believe faithfully.

My dearly Beloved, whether Churches in general, or Christians in particular, wherever this Appendix may come: Forasmuch as Singing is generally owned to be a Gospel-Ordinance; but the great doubt is with many, what ought to be the matter of the Song; and what manner and mode we ought to sing in? also knowing, that it is heartily desired by many Officers, and other particular Members of some Churches of Christ, that they could agree together to perform this Ordinance of God, especially at the Lord’s Table, & Supper of the Lord, as Christ himself, and his Apostles, did; and that the Churches may come to the practice of this Ordinance, which for many years hath been lost in many Churches, (as the Feast of Tabernacles was for a long time) I mean, Singing after the Lord’s Supper: This is my great design to them that do not practise it, altho it is very clear that this Ordinance was practised at other times by the Church in general, and Saints in particular, which I hope all Churches will further practise, as God shall enlighten them into it upon their diligent search.

That Singing vocally and audibly, hath been and still is God’s Ordinance, is proved:

I. From the Command of God, in Eph. 5. 19. Speaking to your selves in Psalms, Hymns, and Spiritual Songs; singing, and making Melody in your Hearts to the Lord. Col. 3.16. Teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs, singing with Grace in your Hearts to the Lord.

That the Apostle presetteth this as an Ordinance, is clear:

1. Because he speaketh to the whole Church, and as a publick Duty, not appropriated to any Office, but as a Command universally on all.
2. The Apostle distinguisheth this Ordinance from that of preaching, or teaching doctrinally, which belongeth to the Officers, or occasionally, to a gifted Brother: For he doth not say, as in other places, Teach and admonish; but gives us the modification of this Admonition, in Psalms, and Hymns, and spiritual Songs.

Arg. II. As praising God is a Moral Duty, so Singing is often link’d with that Moral Duty, which is universally obliging and perpetually binding, namely, Prayer: Jam. 5. 13. Is any among you afflicted? let him pray: Is any merry? let him sing Psalms. That this Duty may particularly be done, this proves; that it must be generally done, the former proveth. So Acts 16. 25. Paul and Silas join them together; they hymned God, or celebrated his Praises with an Hymn, or, as Beza saith, with singing; and Justin Martyr tells us, In hymning they sang, and sent up Praises to God. See also Psal. 95. 1, 2, 6.

Prayer, we all grant, is a Moral Duty, and is always obliging. We ought to acknowledg God the Giver of all good things, in praying unto him for them; and surely to praise God for the Mercies received, is as great a Duty; and to sing praise to God with the Heart, is one of the best ways of praising God; altho we do grant, God may be praised after another manner.

Arg. III. This is further confirmed by Scripture-Pattern.

1. Christ and his Apostles sung an Hymn together, Mat. 26. 30.
2. Godly Princes have honoured God this way, as Hezekiah, 2 Chron. 29. 30. So Jehoshaphat, 2 Chron. 20. 21, 22.
3. Worthy Governors, as Nehemiah, took care to bless God this way, Neh. 7. 1; So Moses, Exo. 1 5.
4. The holy Apostles and Churches in the New Testament have honoured God thus, 1 Cor. 14. 1 5. Eph. 5. 19. Col. 3. 16.
5. Godly Prophets were much in this Practice. 2 Sam. 22. is a Song of holy David, a little before his death, to bless God for many Mercies; so Moses, Deut. 32. closeth up his Life with a Song.
6. As Singing hath not been too low for Kings and Princes, so not too choice for Subjects. The Body of the People sang, Numb. 21. 17. Then Israel sang this Song, Spring up, O Well, sing ye unto it, Psal. 149. 1, 2.
7. All Sexes have practised this Work, Women as well as Men. Miriam, the Sister of Moses and Aaron, sings a Song to God, Exod. 15. 21. So Deborah, as well as Barak, Judge. 5. 1.
8. Primitive Christians were much in this Work. Tertullian saith, When we come to a Feast, we sit not down before there is Prayer: and after Meal is past, one cometh forth with a Psalm, either from the holy Scriptures, or else some spiritual Song of his own composure.
9. Eminent Fathers practised it. Basil calleth Singing, sweet Incense. Augustin was highly in commendation of this, and assures us, that Ambrose and Athanasius were coincident with him in this thing.
10. This Duty is further confirmed by Scripture-Prophecy. Divines observe the 100 Psalm is prophetical of Christ’s Kingdom; wherein there will be great cause of rejoycing. So Isa. 52. 7, 8. Musculus saith, Those Watchmen shall jubilee, when they consider the great Joy approaching by Christ’s Redemption.

Arg. IV. Let us further consider,

1. That Singing is the Musick of Nature, and shall not the Saints sing? The Vallies sing, Psal. 65. 13. The Mountains and Trees are said to sing, 1 Chron. 16. 32, 33.
2. Singing is the Musick of Ordinances. Augustin reports of himself, that when he came to Millain, and heard the People sing, he wept for Joy. Beza confesses, that when he entred into the Congregation, and heard the People sing the 19th Psalm, he was greatly comforted. The Rabbins tell us, that the Jews, after the Feast of the Passeover was celebrated, they sung the 111th Psalm, and the five following. And Christ and his Apostles sung an Hymn after Supper.
3. This is the Musick of Angels, Job 38. 7. The heavenly Host, when they proclaimed the Birth of Christ, declared it in this raised way of Singing: Luke 2. 13. Rev. 5. 11.
4. This is the Musick of Saints, in there triumphant State, in the Bride-Chamber, where will, be eternal Hallelujahs, Rev. 15. 3. & 19. 7, 8, 9, & 5. 9, 10, 11, 12, &c. Psal. 30. 5. Shall we not begin that Work on Earth, which will be continued in Glory?

Arg. V. Also it is our consideration,

1. That this Duty hath been performed in the greatest Numbers. Numb. 21. 17. Psal. 149. 1, 2. Exod. 15.
2. In the greatest Straits, Acts 16. 25. Paul and Silas sang in Prison. This may serve to rectify the Judgment of some, which ask the question; How they can sing, when in trouble? When some persuaded Luther of the Dangers of the Church, and what a black Cloud did hang over the Church’s head, he then called for the 46th Psalm to be sung, as a Charm against slavish Fear, since called Luther’s Psalm.
3. In the greatest Deliverances this Duty hath also been performed, Exod. 15. when Israel was delivered from Pharaoh’s Host, Psal. 126. So 2 Sam. 22. is a Song for Mercies, and great Deliverances. So shall the Gospel-Church sing after a better manner, when it is out of the Wilderness, and led into the Celestial Canaan, Rev. 5. 9, 10, 11, 12.

VI. Such hath been the constant Observation of this Duty, that it hath been performed in all places.

1. Moses praises God by singing in the Wilderness, Exod. 1 5.
2. David praises God in the Tabernacle, Psal. 27. 4, 6.
3. Solomon and Hezekiah in the Temple, extoll Jehovah, 2 Chron. 29. 30.
4. Jehoshaphat, in the Camp, 2 Chron. 20. 20, 21.
5. Christ and his Apostles, in a private Room, Mat. 26. 30.
6. Paul and Silas, in a Prison, Acts 16. 25.
7. The Primitive Saints, in publick Assemblies, 1 Cor. 14. 5. Eph. 5. Col 3.

Arg. VII. Consider how this Ordinance hath been crowned:

1. With his own glorious Appearance, 2 Chron. 20. 17, 20, 21.
2. Crowned with eminent Miracles, Acts 16. 25, 26. As they were praising God, there was a great Earthquake, the Foundation of the Prison was shaken, all the Doors opened, and every Mans Bands loosed.
3. Honoured with eminent Victories, 2 Chron. 20. 21, 22.

Consider also:

1. This Ordinance is of great Benefit to the Church: It is for Admonition, Col. 3. 16. and Teaching.
2. It can sweeten a Prison; so it did to Paul and Silas, Acts 16.
3. It can prepare the Soul for suffering; so Christ sings before he dies, Mat. 26. 30.
4. It enlivens and exhilarates the Soul in trouble.

Object. How can a serious Christian sing, where there is a mixt Multitude?

Answ. By the same Rule as we may pray and hear with them; for we ought to be as pure in praying as singing. Besides, Singing may be sanctified to the Conviction of Sinners, as well as Praying and Preaching is, tho Singing and Praying properly belongs to the Saints, and is best done by them; yet forasmuch as Prayer and Praises are natural Duties, as well as a part of instituted Worship; and all Men are bound by the Law of their Creation, to seek unto God for what they want, and praise him for what they have: we dare not, when we are about that Work, to shut them out, and say, Stand by your selves, Isa. 65. 5. For Praise is the natural Duty of all, the proper Duty of Saints, the perfect Act of Angels.

Quest. But what may be the right Mode and Way of Singing?

Ans. To sing, is not only meant the inward Frame of the Heart, but also of the Voice, is apparent:

1. Because the Word saith, Eph. 5. 14. Col. 3. 16. They should be speaking to one another, and admonishing one another in Psalms, Hymns, and spiritual Songs: But we cannot admonish one another by silent speakings, and inward rejoicings.
2. As the Apostle saith, there must be Melody in the Heart; so he saith as well, we must sing: one contains the inward Frame, the other, the outward Act. Sing with the Voice, as well as with the Heart.
3. Singing in Scripture is ever put in distinction from reading, praying, & speaking, and commonly signifies a modulation of the Tongue, or expressing any thing musically; and so ’tis a musical speaking. None will say, when they hear a Man speak or pray, that that Man is singing. This would make the greatest confusion in Ordinances imaginable. Hence ’tis said, Christ and his Disciples sung an Hymn, or praised God by singing. And that Paul and Silas sung vocally and audibly, is plain; for ’tis said, the Prisoners heard them, Acts 16.

Ob. If Singing be with the Voice, why not with Lute, Harp, Organs, and other Instruments?

A. In the New Testament the Voice and Heart are only God’s Instruments. The Voice is still required, because ’tis the immediate Interpreter of the Heart; and tho artificial Instruments are laid aside from God’s Worship, yet not natural ones.

2. The Union of Heart, Tongue, and Voice, make the spiritual way of Worship under the Gospel compleat. We have not any thing as typical now to look at, as the Lute and Harp were in the Law, as also those Ceremonies which typed out Christ’s Sacrifice; but when the Substance came, the Shadow ceased. So the Spirit being more abundantly poured out, we have no need of those Instruments; but there needs Soul and Body always to sing forth the high Praises of God.

Obj. If any hath a special spiritual Gift of singing in the Church, it may be lawful; but we cannot allow of set Forms.

Ans. Every Man that preaches profitably, hath a set Form in his Head and Heart, how he will deliver his message; & yet that Man may be said to preach by the assistance of the Spirit. Also ’tis lawful for a Man to consider what he wants, before he goes to God by Prayer. For Order is necessary in Prayer, as well as in Preaching, as Christ hath directed us, Mat. 6. in that Form of Prayer: and yet, notwithstanding this Consideration and Order in his mind, he may be said to pray with the Spirit’s assistance. So in like manner it is as lawful to compose a Hymn, grounded on the Word of God, in a set Form, and deliver it to the People, either by strength of memory, or as written, as well as deliver a Sermon in a set Form, by Notes, or strength of memory, which is alike grounded on the Word of God.

2. Moreover, to speak of an extraordinary Gift to sing in the Church, is the ready way to weaken the Authority of the Scripture; for how came so many so much to slight the Scriptures, but by pretending to extraordinary Gifts, and new Revelations?
3. It is the ready way to make Hypocrites, and impose a Deceit upon the whole Church: For how easy is it for a Man to compose by strength of parts an excellent Hymn, and deliver it by strength of memory, and pretend he is immediatly inspired? How many such Cheats have been in our days?
4. God never made any such Promise of giving an extraordinary Gift of Singing: of Prayer, Supplication, Preaching, he hath: If there had been such a Gift promised, it would have been made by Christ, as the Gift of Tongues and Miracles was; and then no doubt but the Saints would have been instructed to seek for it, and such as had it, would have been commanded to wait on it, as God doth exhort his to wait on Teaching & Ruling, Rom. 12.
5. To be sure, Christ would not ordain an Ordinance of that consequence as Singing is of, which most of the Churches in the World must want the use of, for the want of a pretended Gift. That Christ hath appointed this Ordinance in his Church, we have shewed; that he never promised any extraordinary Gift of Singing, is clear: therefore we may conclude, as God ordinarily giveth every Christian a Spirit of Prayer, so he also hath ordinarily given them a Gift to sing Praises to God: And as many might pray better, if they used it more; so many may want a Gift of Singing for want of use.
6. As for that in 1 Cor. 14. 26. One hath a Psalm, and another a Doctrine, &c. It doth not concern us to expect that Gift as they had, because they had a Doctrine, a Tongue, a Revelation, an Interpretation, a Psalm after an extraordinary manner. Yet we say, tho we have not the Spirit of Prayer, as the Church had, Act. 4. to make the place shake, as the effect of it; nor cannot preach extraordinarily, as Peter did to the 3000, & to the House of Cornelius; yet we say not, Preaching and Prayer is ceased. So tho none should have an extraordinary Gift to sing now, as they might have in the Church of Corinth, yet the Duty remains still in the Church, as a standing Ordinance, as well as Prayer and Preaching.

Obj. But what Psalms must we sing? David’s, or a Composure of our own from the holy Scriptures?

Ans. As for singing the holy Psalms of holy David, as they are in Meeter; as long as they retain the sence and meaning of the reading Psalms, which I think they generally do, I have nothing against the thing, or those which shall do it.

But yet also I do think, that we are at our liberty to compose other parts or portions of God’s Word to that end; provided our Hymns are founded directly on God’s Word, these very Hymns may be called the Word of God, or spiritual Hymns. For, as a learned Man saith, ’tis the sence and meaning is the Word of God, whether in Prose, or in Meeter; and further saith, We may as well be said to sing God’s Word, as to read it; it is only orderly composed and disposed for that action. Every Duty must be performed according to the Analogy of Faith, and founded on God’s Word. All Prayer or Preaching, that doth not correspond with sacred Writ, notwithstanding any pretence of an extraordinary Inspiration, I am to explode out of God’s Worship. And as Prayer and Preaching must correspond with the sacred Record, so must Singing; And as we count them the best Prayers and Sermons, that are fullest of Scripture, so those Hyms that are founded on the sacred Scriptures, can no more be denied to be of the Spirit, than a Man’s Preaching or Prayer, which is full of the Word of God.

But how must we sing?

1. With Understanding, 1 Cor. 14. 15. As we must pray, so we must sing. We must not only be guided by the Tune, but Words of the Psalm, the matter more than the manner; else this would be more the work of a Chorister than a Christian. Upon this Davenant cries out, Adieu to the bellowing of the Papists, who sing in an unknown Tongue. God will not understand us in this Service, which we understand not our selves.
2. We must sing with zeal and affection. Love is the fulfilling of the Law. ’Tis a notable saying of Augustin, ’Tis not Crying, but Loving sounds in the Ears of God, that makes the Musick. Isa. 5. 1.
3. We must sing with Grace, Col. 3. 16. ’Tis Grace, not Nature, sweetens the Musick. One well notes, that Grace is the root of true Devotion. God will not hear Sinners when they pray, no, nor when they sing, they make a noise like a crack’d String of a Lute or Viol. The Raven only crokes, ’tis the Nightingale sings. The singing of wicked Men is but disturbance, not obedience. The Saints above sing their Hallelujahs in Glory, the Saints below must sing their Psalms with Grace.
4. We must sing with spiritual Joy. Singing is the only triumphant Gladness of a gracious Heart. We must sing, as David danced before the Ark, with Shouting and Rejoycing, 2 Sam. 6. 13.
5. We must sing with Faith. This Grace only puts a pleasantness upon every Duty, Heb. 4. 2. We must bring Faith always to Christ’s Table, or else, as Augustin saith, if Faith be asleep, Christ is asleep. Faith carrieth on this Ordinance of Singing, so as it may be accepted of God.
6. We must sing with excited Grace, not only with Grace habitual, but excited and actual; we must stir up the Grace in us, 1 Tim. 4. 14. And cry out as David, Psalm 57. 8. Awake Love, awake Delight. The Clock must be pull’d up before it can guide our time. God loveth active Grace in Duty, that the Soul should be ready trimm’d when it presents it self to Christ in any Worship.
7. We must sing in the Spirit, as well as pray in the Spirit, 1 Cor. 14. 15, 16. Jude ver. 20. The Spirit must breath as well as Grace acts. Davenant saith, they are called spiritual Songs, in point of their Original. The Spirit excits and compleats the Soul to this holy Service. Thus Eph. 5. 18. He exhorts to be filled with the Spirit, and so calls us to sing spiritual Songs as the effect of this Fulness. This Wind must fill our Organs before we can make any musick; ’tis so called, John 3. 8.
8. We must take great care to keep our Hearts while about this Work. One observes, Without this we may please Men with the artificial suavity of the Voice, and displease God with the odious impurity of the Heart.
9. Neglect not preparatory Prayer for Singing, as well as other Duties. ’Tis Jehovah is the great Harmonist, who must put every Heart in Tune, scrue up every Peg of Affection, and strain every String of Meditation. Prov. 16. 1.
10. Labour to see thy Interest in Christ clear, when thou goest about this Work. If we are not in Christ, we are certainly out of tune. It is Christ must put acceptation upon this Service as well as all others. Here the Altar must sanctifie the Gift. Christ perfumes the Prayers of Saints, Rev. 5. 8. And he must articulate their Singing. Though we have Esau’s Garments, he can give us Jacob’s Voice: if we are in him, he can raise our Hearts to a pleasing Elevation.
11. Let us sometimes raise our Hearts into holy Contemplations, let us think of the musick of the Bride-Chamber, there shall be no crackt Strings, displeasing Sounds, harsh Voices, nothing to abate our Melody; there shall be no Willows to hang our Harps upon, Psalm 137. 2. In the Bride-Chamber, there shall be no sorrow to interfere. When we sing the Song of the Lamb, there shall be no Grief to jar our Harmony: for which Day let us all pray.

FINIS.