MAN being so uncapable of discerning how to Worship God, in a manner becom­ing his Excellency; It is truly a great favour of God to Man, to give him needful Directions about his Worship. It is gene­rally held, That God has done so; and therefore, Man is under no necessity of act­ing without a Rule, or of following the Tra­ditions of Men, for want of a Divine Rule.

GOD's Command is Perfect, Psal. 19.7. and serving thorowly to furnish the Man of God [...] every good Work. 2 Tim. 3.17. And if it has pleased God in any way or manner to declare his Mind about his Worship, there is an Obligation lying on Man, to ob­serve and follow these Directions: And that in one thing, as well as another. But this is [...] great Unhappiness of Man, that his [Page 2]Heart does not stand alike disposed toward every part of the Mind of God. Altho' there be somethings that he can readily re­ceive and comply with, yet there be some other parts of God's Mind, that he is averse unto. Men are loach to own, that their re­fusing to comply with this, or that, is from a Dislike or Disaffection unto Truth, There is an endeavour to put a fair face, or pre­tence on the matter, as that, they are not convinced it is the Mind of God, but some Invention of Man. But many times there is a real Dislike and Disaffection, towards that part of Gods Will. And this Dislike arises from sundry things,

1. Custom, the power of which, is many times very great. If Persons have been for many Years accustomed to that for which they have no Warrant, it comes at length, to have as much power over them as a Law. Its a very difficult thing to bring persons off from what they have been long used to; and to bring them to take directions from the Word of God. There is commonly in such Cases a Superstitious fear, wherewith the Minds of Persons are Exercis'd and Teaz'd. They dare not leave what they have been used to, lest they should Sin. They dare not admit of any alteration from what they have been used unto, for fear of some lad [Page 3]Consequents. And hence may we observe (many times) that men of honest Princi­ples, and it may be of most Zeal in Religion, prove the Greatest opposers of Reforming what is amiss in Religion, or the Worship of God, let there be never so good & weigh­ty reasons for it. And thus we see, how a great defect in Obedience any, thro' a mis­taken mind, arise from a good Principle, that is fear of doing amiss. Many for fear of doing amiss, Do amiss, or neglect and re­fuse to do well.

2. Many times Persons are much Swayed and Influenced in this matter, From the Judgment and Practice of such as they have a great esteem of, for Knowledge, Wisdom & Piety. It is a very unsafe thing to rely wholly on the Judgment or Practice of any, in matters of Religion; but yet it many times is thus. The Judgment of men that are highly accounted of, Sways more with some, than the strongest and clearest Argu­ments in the World. There are, that ei­ther have no great capacity of trying and weighing things, or have not accustomed themselves thereto; but they rely on the Judgment of such as they have a great e­steem of; and hence, are entirely comply­ing with them. Let these they admire be for or against the Truth, they be so too Joh. [Page 4]7.48. Have any of the Rulers believed on Him?

3. Mens dislike unto any part of the mind of God arises many times from their passing a Judgment on things by False Rules. There is no possibility of proving, Truth to be Er­ror; or of proving Error to be Truth; how­ever those things may attend or follow one or the other, from whence, Persons that have a Byass or their minds will take occa­sion to argoe amiss. Thus.

Persons will sometimes argue for the thing they hold and practice, that it right and good, from the good tendency of it, or from some good fruits and effects. And so on the other hand, its a common thing for Per­sons to argue and plead against the Truth, from some ill things that attend, or follow it. Thus Persons may Argue against the Do­ctrine of the Gospel, because it causes Con­tention. Its no solid Argument against the Truth and Goodness of a thing, that in sometimes proves so. That which in its own nature tends to Union, Love Peace, &c. may by Accident prove a cause to the Contrary. Rom. 7.7. What shall we say then, is the Law Sin? God Forbid.

4. Mens dislike unto any particular Branch of God's mind, does very often a­rise from Corrupt Affections and Vicious Inclina­tions. The nature of Man abounds with [Page 5]these, and hence when any Precept of Re­ligion is declared and urged, that is con­trary unto these Sinful inclinations, they dispose a man to reject the same. And this is the [...] a time; when Conscience is pleaded and pretended, corrupt Affection, or evil Inclination is at the Bottom, and does cause this dislike and rejection of the Truth As,

• 1. Sometimes Sloch Men love an easy & a cheap way of serving GOD, and when any thing is moved, and urged from the Word that reguires some Labour and Pains taking, beyond what they have been used to, their Slothful inclination disposes them to reject it, and oppose it. There is some Labour in the case, and that they Decline and Reject. Prod 15 19.
• 2 Sometimes Covetousness moves Men to hate and reject a Duty moved & urged. Thus when work of Charity and of Merry are urged, Covetousness, causes a dislike, as Luke 16 14. And the Pharisees also, who were Covetous, heard all these things and they Derided him.
• 3 But very often Pride is the great op­poser of Truth It is no Dishonour to the wisest & greatest of men to yield to Truth; but really a very commendable thing, and for a mans Honour, but many times men [Page 6]have this tho't, that the owning and re­ceiving of such a Truth, will touch their Re­putation, and turn to their Discredit. Its ask some to them, to own, they have been in an Erro: It may be, they have spoken and done much against the Truth; and now the Temptation is strong, to stand to what they have said Prov. 15.10.

By reason of Pride it hurts the Man that those he hath opposed about the matter, should get the Victory; and therefore he is pushed forward by this Luft, that he may have the Victory.

Sometimes Persons are moved to reject a thing urged, as a Duty, from a Spirit of Co­ [...]ahism, or a forward disposition to oppose Ministers.

Sometimes because they have not been Advised with, and Consulted in the case, or about the matter to be advanced, they are so far from Complying, that they will oppose; Inasmuch as their Consent was not asked, they will not fail to enter their Dissent. It may be, Reader, thou growest angry at the Reading of these things, and it so, thou art the man, I need no more Evidence, that thou art Guilty.

Well, let it be from the causes mentioned, or from any other Springs, its a great Sin, and a great Unhappiness, for a man to have [Page 7]such a dislike or disaffection unto any part of the Mind and Will of GOD, as to reject it on that account.

1. In this a man deny's GOD's Sove­reignty over him, Return against him, Pre­fers himself unto GOD, and does indeed make himself both the Rule and End in that Worship that he will not have guided by GOD's Will, but by his own. Zec. 7.8. When ye Fasted, did ye Fast at all unto me?

2. It is directly contrary unto the Pro­fession that men do commonly and freely make, viz. That they are very ready and willing to be guided and governed by the Will of GOD, if they did but know it. Now for any that make this free profession, to reject a Branch of GOD's Mind, because it is disagreeing with their corrupt inelina­tions is a contradiction to their Profession. Tit. 1.16. In Works they deny him.

3. In case the thing that men reject and oppose (through disaffection) comes to them with sufficient proof and evidence, its a violation of the order, that GOD has set, and established in the Soul of Man. There is a certain Order or Law established in the Soul of Man, and that is, when the eviden­ces for a thing, do plainly out-weigh, all the Objections that can be made against the same, to yield an assent unto the Truth of [Page 8]it; and in case he do otherwise, he offers violence unto his own mind. And this is a matter to be seriosly thought on by Men that make nothing of rejecting what does not suit their Humour or Corrupt inclina­tion, tho' it be never so well Proved and Evidenced. As tho' it were a matter in their Power to receive or reject as they please. But indeed to reject a Truth duely evidenced is a great Sin Jer 8 9 Do they have rejected the Word of the Lord. And the,

4 This Dislike or Disaffection unto Truth does many times render Persons very Unreasonable and Unmanly. It is certain­ly a Duty for Reasonable Creatures to act as Reasonable Creatures. I sa 46 8. Shew your selves men But Persons from a Dislike and Disaffection unto Truth, are many times moved to act [...] becoming Men, and much more unbecoming Christians As,

• (1) In speaking evil of the things they know not, an Argument of Folly and Rash­ness, Prov 18.12. He that answers a matter before he understand, it, it is a folly & a shame unto him Jade 10 These speak evil of the things they know not.
• (2) It will make a man regardless, of all the Arguments, that can be brought for the proof of the thing; let them be never so Clear and Convincing.
• [Page 9] (3) Many times it fills men with such Rage against the Truth, that they will not bear to hear any thing about it.
• (4) This makes men to lay great weight, on light and worth ess Arguments, to de­fend what they hold; and to raise Silly, Foolish, & Frivolous Objections against the Truth; and never own, or acknowledge any Answer to their Objections, be it never so full.
• (5) This will move Men to hate and abuse, such as plead for, what they dislike and reject. And,
• (6) It will move them to enter into the sharpost Contentions, to keep off Truth, and to hold and maintain, what they have no Warrant for. And when they have set the City, and the Sanctuary of GOD on Fire, then ( Nero like) lay the blame on the Innocent pleaders for Truth, that they are disturbers of the Peace. These, and such like, are the unhappy fraits of mens ha­ving a disaffection, or prejudice, towards any part of the Mind and Will of GOD.

  And when we observe under what fair pretences all this is, there is reason to say to these men, Surely, Ye know not what manner of spirit ye are of, Luk. 9.55

  An Instance wherein the Truth of what has been said, may be very plainly observed [Page 10]is about the Singing of Psalms. The matter of Controversy about the perfor­mance of this part of Divine Worship, is this, viz.

  Whether in Singing the Songs of the LORD, we ought to proceed by a certain Rule, [...] to do it in any Loose, Defective, Irregular way, that the, or that People, have Accustomed themselves unto?

  Its a matter the wiseft and most able to Judge, are clear, and full in, and do assert, That there is a sure and certain Rule, to be used, in Singing; and it is as clearly discer­ned, by the best of Judges; that this excel­lent Rule is left; and that there are many ill fruits and effects that follow upon the neglect of the Rule, or deviation from it.

  Hence it is, that a multitude of Persons, live in a neglect of this Duty. Many neg­lect it in Publick, they open not their Mouths to Praise GOD. And probably many more that neglect it in their Pamilies, and because they know not how to Sing.

  Again, For want of knowledge and skill in Musick, Persons cannot have that Love to, that Delight in & that Relish of, the Duty, as if they were Skilled & did use their Skill. This is known to be a truth by the Expe­rience [Page 11]of such as once were ignorant & have afterward gotten Knowlege. And the truth of this may be seen in other things: The ingenious Artist has much more of pleasure, in his Science or Trade, than another man that has no Skill in it.

• (7) The Rule being neglected as useless, the Performance is very mean, compared with what it would be, were the Procedure by a Rule. It is as flat Drink, compared with that which is lively, brisk and full of Spirit: And the Esteem of it is much sunk, and a careless spirit prevailing about the Performance. And as it has been an unhap­piness attending our defective, loose way of doing, that we have been under disadvan­tages either to discover our Defectiveness, or to Reform it; so now, tho' we are delivered from that, as great, if not a worse evil is met with; and that is, that having been long accustomed to a Loose, Irregular way, we are now, grown into love with it, and are so far from any willingness, to Reform, that we cannot bear to have any fault found with our doings in this part of Divine Worship. Many are found so under the influence and power of Custom, that they account the common performance to be better, than any Reformation can make it; and are therefore, so far, from hearkning to any proposals for [Page 12]a Reformation, that the Proposal meets with not only Rejection, but very fierce Opposi­tion, and abundance of Censure and Re­flection: And some, are ready to Lavish a­way as much Zeal, as tho' there were an attempt, to pluck away a Fundamental Ar­ticle in Religion, or to bring in one of the greatest Heresy's or destructive Corrupti­ons into the Church. The Observation of this, is matter of discouragement to at­tempt to do any service to Religion as to this Affair. However, there are some Con­siderations that may, notwithstanding move a man to adventure.

1. It is not only the most Rational way of treating our fellow Creatures to offer plain Arguments for their Conviction, but its a thing that is really owing, and due unto them.

2. Its an Honour due to Truth. Indeed our Zeal is to be wisely and duely propor­tioned. Our greatest Zeal should be about the weightiest points in Religion, but smaller things are not to be neglected: But just so much Zeal is to be proportioned out unto them as is due. Mat. 23 23. These things ought ye to have done, and not to leave the other undone.

3. Such an attempt may do some good, and it may be more than is feared. But,

[Page 13] 4. In case Persons will continue to Re­ject the Truth, after that it has been suffi­ciently Evidenced & Proved, and their Ob­jections Answered, it will make a full disco­very of these Persons, and of the cause of their continuing to reject and oppose the Truth: Mens fair pretences, will not hide them in so plain a case.

And this will leave such Persons without excuse. Joh. 15.22. If I had not come and spoken unto them, they had not had Sin: But now they have no Cloak —. And this will roul all the blame that comes herefrom at their Door. Let them use as much subtil­ty as they have to shift it off.

I shall accordingly proceed to make some attempt for the convincing & satisfying of such as reject and oppose the making use of a certain Rule in Singing. Only I shall premise Three Things, which I conclude every one will readily concede & grant, that does oppose and withstand the use of a cer­tain Rule in Singing.

• [1] You grant and readily profess, that you are willing to Comply with, the Mind of GOD about this matter, if you could but come to the Knowledge of it. Every one that dissents professes this. See that there be such an heart in you.
• [Page 14] [2] You will surely grant also, that its a very great Sin for men to Reject any Truth or part of GOD's Mind, in case it comes with due Evidence and Proof. Its a greater Sin than men commonly imagine. And then,
• [3] You will certainly grant, that so much Proof and Evidence as is accounted sufficient & rested in, in other Cases & such as are more Weighty, should be accounted sufficient in this Case. No solid Reason can be rendred, why more Proof and Evidence is needful in this matter, than in many points that are more weighty.

These things Premised, I new proceed to lay down the Assertion to be made Evi­dent, viz.

That there is One & only One sure & certain Rule to preceed by, in Singing the Songs of the LORD; so much Knowlege of which as is need­ful to the due performance of this part of Divine Service, its the Duty of all, who are to bear a part in Singing of those Songs to attain.

Now that there is One and only One sure and certain Rule to proceed by in Singing, may be rendred Evident by these following Arguments.

[Page 15] I. It is not consistent with the Wisdom of GOD (who designs His own Glory & mans good in every Ordinance that He has appointed) to leave the Performance of this Duty, without a Rule to guide it so as to reach these finds.

Every wise Agent, first of all proposes to himself an Bud; and then proceeds to choose Means, fit, suitable, and proper, and to con­clude about the order and manner of using these Means Now if this be the way of very wise Men, how much more is it of GOD, who [...] all things with the most perfect Wisdom. For He is wonderful in Coun­sel and excellent in Working, Isa. 28.29. As for the great end of every Ordinance, it suits with the great end of Mans Being; and therefore we may Conclude, from GOD's Infinite Wisdom, that there is a Rule, whereby to proceed in this Affair. It could not Consist with the Wisdom of GOD, to leave this Performance, to the Wit, Will, or Fancy's of Men: It was not likely to be done, in a manner becoming the Excellen­cy of GOD: If GOD has done so, he has not done like himself; in case he has done so, his Command is not Perfect; which we know it is, Psal. 19 7. And then by such an Imperfect Command, the Man of GOD would not be Perfectly Furnished, unto the [Page 16]Performance of every good Work; which we may not allow. 2. Tim 3.16, 17. In case GOD has done thus, he were not the GOD of Order, but of Confusion; but this is contrary to that, 1 Cor. 14.33.

If GOD has done thus, he has done con­trary to what he always, and in all other cases has done; for he has always been so full and particular in his Directions about his Worship, that his Directions have extended to the outward order & in very small things. Hence, 1 Chron. 15.13. Because we sought him not after the due [...], in short, to say that GOD has given no Direction or Pre­cept about the manner of Procedure, would be a Contradiction of that General Rule, 1 Cor. 14 40. Let all things be done Decently, and in Order: Which necessarily supposes some Rule, in agreement with which De­cency ly's; Now this can't be Custom, for Custom it self may be Undecent.

II. Its Evident there is some Certain Rule; for the Command to Sing, does Include and In­volve in it, that we use the Instrument, or Means, suitable and proper for the doing of the Work, or Duty Commanded to be done; and it does so, tho' there be no mention made of the Instrument, or Means in the Command.

[Page 17] Its received without any Gainsaying or Disputing, That Singing of Psalms is a Duty Commanded; its not an Inyention of Men, but of Divine Institution. Now as man is under a necessity of using Instruments, or Means in doing his Work, and there are Instruments, or Means suited to every sort of Work or Business, so the Command to do a thing, obliges to use the Instrument suita­ble and proper for that Work: tho' there be no mention made of the Instrument, or Means in the Command.

Its easy to make this plain by a Multitude of Instauces, that the Servant Commanded to do a Work, is by virtue of that Command, obliged to use the Instrument proper, and suitable for the doing of that Work. It is so in Writing, Measuring, Weighing, &c. And he that teaches Man more than the Beasts of the Earth, and makes us Wiser than the Fowls of Heaven, doth instruct man to Dis­cretion, in this point. Isa. 28 26, 27, 28. — For the Fitches are not threshed with a threshing Instrument, nor is a Cart-wheel turned about upon the Gammin, &c. It is not a mat­ter of Indifferency, what Instrument the Servant goes to work with: But the Servant that attempts to work without an Instru­ment, or to use an Instrument or Means, not at all suited to the work, may be as really [Page 18]Guilty of Disobedience, as he that wholly neglects the doing of the thing Luk. 12.47. And that Servant that knew his Lords will, and prepared not himself.

Now if there be an Instrument or Means, that is suited, and appropriated to this work; then it may be Concluded, that the Command to Sing, does include that, and oblige to the use of it in performance of the Work. Now this will presently appear. From Hence,

III. In as much as there is but only One In­strument or Means, that is it, or suitable for the doing of this Work; and therefore its a Du­ty to use it in the doing of the Work.

This is a matter as clear, as the Noon-Day-Light; that if I am Commanded to do any work, and there be only one Instru­ment or Means, wherewith the work can be done, its my Duty to use that Instrument or Means. Its true, there be some Works, that may be performed by Various Instru­ments; but ordinarily, to each work to be done, there is an Instrument or Means that is suited, and appropriated to that work: And it is founded in the very nature of things: The work being of such a Nature, the Efficient must have an Instrument, so [Page 19]and so, fitted and suited to do that work with, and it is certain, that there are many works that have instruments so appropriated to that work, that the work can't be done, without that Instrument. It is so in Reading, Cyphering, Weighing, Measuring, &c. There is no Reading without the knowledge of the Letters, and of Joyning them toge­ther. No casting accounts without Arith­metick, &c. Each of these and a great many others, have their appropriated Instruments or Means. The work commanded to be done, can't be done without the proper In­strument or Means. And it being so, it can be no matter of doubt whether it be a Duty or not, to use that Instrument, seeing the work coramanded can't be done without it, And now to apyly it to the present Case, We are Commanded to Sing, and there is but one Instrument or Means, suited to this work, wherewith the work can be done; And this is THE ART OF MUSICK. The design of Art is, by suitable means to guide the mind of Man in the management of that whereto the Art relates: Now Arts are very Numerous; to almost every Pur­pose, there is an Art; which is the Instru­ment or Means for the doing of that thing whereto it relates. New there is no Art or Science that teaches to Sing, but one, and [Page 20]that is The Art of Musick, Logick teaches to Reason well, Navigation to Sail well, Geo­metry to Measure well; But only Musick Teaches to Sing well. And there being no other Art or Instrument, to direct or serve to this Work, it must be a Duty to use it. And therefore, the Notion that some have of Various Rules, is utterly Vain; because there is but one Art that Teaches any thing about the Work. This Instrument is ap­propriate to the Work, and can be done with no other. Wherefore, I reason thus, Either GOD has given us but One Rule, or Various, or None at all. As for his giving us None, that can't Consist with His Wisdom. As for there being Various, that can't be, because there is but one Art that Teaches any thing about it. And therefore there is One, and but One Rule.

Object. But it may be, it will be Objected, That those that Write about the Art of Musick may Vary, and therefore it looks, as though there may be Various Rules, and a matter of Indifferen­cy, which we use.

To which I

Answ. The Objection seems to Contain in it, an acknowledgment of a Rule, and if this be but yielded, the difficulty about the Va­riety is easily removed. And therefore [Page 21]I Answer That it is a very common thing, for such as write about any Art or Science, to Vary; scarce any two men that write a­bout any Art, do exactly agree in every thing. But then

• 1. This don't argue the Rule or the In­strument to be Various Truth is but One, & it holds true of every Art. No Art delivers any more, but one Body of Rules, to lead unto the end the Art aims at. And there is no other Variety, or Multiplicity of Rules, but what arises from the differing apprehen­sions of Men. And this is plain and evident from the nature of each work to be done; the Instrument must needs have its make and shape, according to the nature of the work that is to be done by it; thus a Knife, a Key, a Pen, are fitted to the nature of the work to be done with them. And this is also further Evident from hence, In as much as no man, that writes about any Art or Science, pretends to give any more, but one Directory, or one Body of Rules leading to the end that the Art aims at: Which is a very plain proof that the Variety is not founded in the Nature of the thing, but arises from the differing thoughts of Men.
• 2. There being some difference among Writers, about the Art of Musick, is no so­lid Objection against the owning of it to be [Page 22]the Rule, and only Rule of Singing. Al­lowing this Objection to be Valid, we must Renounce every Art and Science in the World: Nay, we most Renounce Divinity it self; for in This Writers disagree proba­bly more than in Humane Arts: But we don't do thus in other Cases We many times find that Weights & Measures don't agree, and yet we own that Weights and Measures are the true Rule of Buying and Selling. In case we should Renounce Arts and Sciences because of the disagreement of Writers about them, we could scarce carry on any Affair in the World. But then
• 3 It may be offered farther in Answer to this Objection, that the disagreement of Writers that we are acquainted with, is so small, that it need make no difficulty, were it greater. A little Humane Prudence in following one Author that is best approved, puts an end to all the difficulty, and is no more, than what we are enforced to do in o­ther Cases; and is well agreeing with the Divine Rule, 1 Thes 5.21. Prove all things; and hold fast that which is Good.

IV. I shall Argue nextly, from the end and design of GOD's bestowing the Gist, or Art of Musick on Men, & that is on purpose to direct men in Singing Songs of Praise unto His Name.

[Page 23] If this be made evident, the point is suf­ficiently proved.

All Gifts are from GOD. Every useful Art and Science among Men, is as really from GOD as Saving Grace, Jam. 1.17. He is the Father of Lights; from whom cometh down every Good and Perfect Gift.

It is certain that no Man can receive any thing of this nature unless it be given him of GOD. And these Gifts are bestowed on Men to direct and enable them in answering the great End of their Being, viz. To Glo­rify GOD, and to do good in the World, to Profit withal, 1 Cor 12.7. Now as these Gifts are Various, for GOD has suited the dispensation of them unto the various ne­cessities, duties, businesses, whereto he calls Men, whether Civil or Sacred; so its the Duty of Men to improve this Gift of GOD in the doing of that work, or thing whereto the Gift relates, and which the Gift enables a man to do. This is plain from Scripture, Rom. 12.6. Having then Gists, differing—. 1 Pet. 4.10. As every one has received the Gift, even so Minister. Men seem not to be in doubt in other cases: If a man be called to a Mi­litary Post, he doubts not but he must be ac­quainted with, and must act by Military Skill. If a Man be called to a Chief place in a Ship, he doubts not but he must now [Page 24]use the Art of Navigation. If a Man be ap­pointed to be a Surveyor or Measurer of Land, he doubts not but he must use the Art of Geometry. If a Man be called to the Work of the Ministry, he must now use the Ministerial Gifts he has received. Isa. 54 4. If a Man had bestowed on him the Gift of Tongues, and GOD should send him to Preach to a Heathen People of a strange Language, and he had no other way to make them understand, but by speaking to them in their own Tongue, it would be his Duty to do so, tho' GOD had never made any parti­cular mention of it in his Command. He ought to use the Ability that God had given him. 1 Pet. 4.11.

It were easy to multiply Instances of this kind to make it plain, that GOD having be­stowed a Gift on men, enabling to the per­formance of a certain work, it should be im­proved about the Work, if God calls thereto.

Now we are to remember, there are Du­ties for Private Men to attend, and for the better discharge of which, they want Gifts, and should Covet them; as the Gift of Pray­ing and the Gift of Singing, &c. 1 Cor. 12 ult. 1 Cor. 14.4. And having Attained them they should Improve them in the doing of that Work they relate to, and enable to per­form. Wherefore I reason thus, Either GOD [Page 25]has given this Gift or Art of Musick to be im­proved in Singing Songs of Praise unto His Name, or Given it to be improved in plea­sing Mens Lusts, or he has Given it in Vain: But not the Two Latter, and therefore the Former.

V. I Argue in the next place from Scripture Precept and the agreeing Practice of the People of GOD.

From what I have offered already, the matter might be Concluded which has been laid down to be Proved; and that it is not a matter of Indifferency how we Sing, but a matter of Duty to proceed by that ONE CERTAIN RULE. There are doubtless many things that are Duties, and Necessary to be done, that we can find no particular Precept for, and yet may be fairly Argued to be Duties from some General Rules. Where do we find any Precept or Command to teach our Children to Read? And yet Who is there that does so much as doubt of it? If it be their Duty to Read, then they should be enabled to do their Duty, by being learn'd to Read. And so the Case before us may be in this manner Argued to be a Duty, tho' there were no particular Precept about it. Its our Duty to Sing, and therefore we [Page 26]should endeavour to furnish ourselves with the knowledge of the Rule. But besides this, GOD has been pleased to declare to us in the Scripture how his People of Old were wont to perform this Duty, and how he would have us do in the Affair.

And here, besides the General Precept, 1 Cor. 14.40. To do all things in the Publick Worship of GOD Decently and in Order. Which certainly supposes some Rule in a­greement with which Decency ly's.

We are Commanded to Sing with Un­derstanding. Its an Old Testament Pre­cept. Psal 47.7. And its mentioned and re­newed in the New Testament, 1 Cor. 14.15. And because it is so, it makes it more plain to be understood. Its safest to take the Scripture in the largest sense; and then, there will be Three things contained in this Singing with the Understanding.

• (1.) An Understanding of the End and Design of the Ordinance.
• (2.) An Understanding of the Matter that is Sung. And then,
• (3.) An Understanding of the True Rule and manner of Performance.

I see no Objection that can be made a­gainst this account of the Text [...] then, as they & we are Commanded to Sing with Un­derstanding, so its abundantly evident that [Page 27]the People of GOD of Old, did Sing thus. They proceeded in it by a certain Rule; and this is [...] and all doubt, from 1 Chron. 15.2 [...]. [...] was for Song, be Instructed about the Song, because be was Skilful. This out Text of Scripture affords much of Evi­dence for the Point. Its plain from hence, That GOD's People did proceed by a Cer­tain Rule. There was care taken that those that were to be concerned in Singing, should be furnished with Skill; and to that end, they were under the Instruction of One that was an Artist. It is plain, that the thing he taught them, was how to Sing: And there­fore it was the Art of MUSICK that he Taught. It is evident that he taught them to Sing by Rule; for it were very Impro­per to call him Skilful, in case he were not acquainted with the Rule. It is evident their Instrumental Musick was by Art, and so it is also that their Vocal was 1 Chron. 25. 7. They were Instructed in the Songs of the Lord, all that were Cunning or Skilful.

And there is much of Argument for the point, to be drawn from the Titles of the Psalms. David having Composed a Psalm, directed or delivered it to the Chief Musi­cian, to be Sung by the Rules of Art. And among the many Titles of the Psalms, we may take notice of some that plainly hold [Page 28]out to us, not only that they Sung by Rule, but that they used the various parts that be­long to Musick: As might be instanced in Suminith, which is supposed to intend on the Lowest part, or Base. And Alamoth, which intends the Treble, being shrill like a Virgins Voice. Unto all which the A­postolical Precept may be added, Eph. 5.19. Speaking to your solves in Psalms, Hymns, and Spiritual Songs, making Melody in your Heart to the Lord. Col. 3.16. Teaching and Admo­nishing one another, in Psalms, Hymns, and Spi­ritual Songs.

VI. There is One, and only One, Sure and Certain Rule to proceed by in this Affair, other­wise its Impossible there should be a due Union among them that Joyn in Singing the Songs of the LORD.

Surely, none will deny but, that there should be Union; Rom. 15 6. That ye may with one mind and one mouth Glorisy GOD. It is certain it may be, it has been, and it should be, 2 Chron. 5.13. They were as One to make one Sound: Which must be understood of a Musical Unity, or Concord.: All on the same Noto; all begin and end together. And indeed, so much as there is of Dis­union, so much of Confusion & Disorder. Now [Page 29]unless there be only One certain Rule to proceed by, this can't be expected; scarcely among those of the same Congregation, but in case those of differing Congregations are to join, its much more unlikely, 1 Cor. 14.7, 8.

VII. Unless there be only One certain Rule, &c. the excellent Ends to be Aimed at in the Performance of this Duty, cannot be so well reached and gained.

As for the Great and Ultimate Ends of this Ordinance, it has been hinted; As for the particular and next ends, they are to utter GOD's Praises, to give to us a deeper sense of GOD, suitably to move our Af­fections, to improve our Joy, express our Thankfulness, encourage our Hope, give us some Tast of Divine Pleasure, &c. Now we can't discern how these excellent ends can be reach'd unless there be a Procedure by a certain Rule.

It is a very great Reflection on any Inge­nious Art, in use among Men, for any to say that all the ends of it may be gained as well without the Art as with it; for Men to say they can Sail as well without the Art of Navigation as with it; or, that they can do any thing in Arithmetick, as well with­out the Art as with it: or, that they can read [Page 30]any Author, without ever learning the Art of Reading. But its against the common sense of Mankind, and their daily experience, that the ends of Art can be gained so well with­out the Art as with it. And against the De­termination of the Spirit of GOD, who has said that Wisdom is Profitable to Direct. Ecel. 10.10.

I know this very Plea is made in Defence of Singing without Regard to Rule, and against Singing by a Rule.

The OBJECTION is this, Object. This way of Singing that is in use in the Country Answers the End as well; I find (says one) it raises my Affections much more than Singing by a Rule; and therefore I must needs like This way, and dislike the Regular way of Singing.

Answ. Its needful I give a particular An­swer to this Objection. And,

• 1. I don't suppose, but that this Com­mon way of Singing may have some of these Good Effects. But then,
• 2 I would Suggest this, its more than Probable, that it reaches these Good Ends, no further than its agreeing with the Rule. There are but Two ways (that I know of) [Page 31]in which the Duty can attain them; the one is Natural, from the Natural tendency in Musick to move, or raise the Affections. The other is Moral, by the Blessing of GOD on the Ordinance. Now its readily Gran­ted, that so far as the common way of Sing­ing agrees with the Rule, so far it may in a natural way tend to raise the Affections, and so far the Blessing of GOD may go a­long with it. For it is to be Remembred, that our Singing was Originally by Rule, the very Rule we now Plead for the use of. E­very Song that we Sing, was Originally Composed by the Art of Musick; and Di­rections given us to Sing the Tunes by. Which thing is as evident, as any thing of this Nature can be. Now tho' the Rule has been long neglected, and disregarded, and we have swerved very much therefrom, in various Regards, yet is there in every Song that we Sing, some agreement with the Rule; and in proportion to what there is of agreement with the Rule, so far it may both in a Natural, and in a Moral way have some of these Good Effects. But yet,
• 3. I would mind you in the next place, that this can be no certain Rule to Judge by, whether the Duty be well or ill done, that the Affections are moved or not moved. [Page 32]The Affections are indifferent to Good or Evil. We are liable to be much pleased with our performances, when as they are very unpleasing to GOD.
• 4. And as for your dislike of Regular Singing, because it don't raise or move your Affections: I Answer in Two things.
  • (1) It can't do it in a Rational way, so long as you don't understand the same. But there is a better Reason.
  • (2) It can't be expected it should move your Affections so long as you don't like it, but are full of Prejudice towards it. There can be no Pleasure in That a Man is full of Enmity towards.

VIII. Unless there be a certain Rule, there can't be any certain End.

As for the Ends for which the Ordinance has been appointed, they are Certain, and there must needs be a Certain Rule to lead to a Certain End. The design and use of a Rule is by suitable means to lead to a Cer­tain End. And there can be no Certainty in the End, unless there be a Certain Rule. Hence that 1 Cor. 14.8. If the Trumpet give an uncertain Sound, who shall prepare himself to the Battle? In case there be no Rule at all, we are as a man that wanders, in the [Page 33]Wilderness without Path or Compass: In case there be various Rules, they must lead to differing Ends to be sure, Differing, in pro­portion to the difference there is in the Rules or Means. And this shews it can't be a matter of indifferency how we Sing: Because that various Rules, or various Means lead to various Ends.

IX. In case there be not a certain Rule, there is no possibility of passing any Judgment on the Work or Duty done, whether it be well done, or ill done.

We have a power of Reflection in our Souls, whereby we can look back on our Actions and Judge whether well or ill done; and it well becomes Reasonable Creatures to do so. Gal. 6.4. Lee every Man prove his own Work. Now unless there be a certain Rule to direct and guide the Performance, there is no possibility of passing any Judgment a­bout it, because this matter is discernable only by the Rule. Rom. 3.20. — By the Law is the Knowledge of Sin. We come to know whether a Work be well or ill done by comparing it with the Rule. And there­fore in case there be no certain Rule, there can be no Judgment pass'd on the Work or Duty done.

[Page 34] X. In case there be not a certain Rule to proceed by in Singing the Songs of the Lord, there can be no Rectifying of any thing amiss in the Duty or Performance.

I take it for Granted, that none will Deny, but this Ordinance is liable to Cor­ruption. There can be no reason rendred why it should be impossible to fall into a De­fective way. If all other Ordinances are liable to be Corrupted, Why not This? And surely its the Duty of GOD's People when it is become so, to endeavour to re­form and Rectify what is amiss. It is cer­tainly a thing Provoking to GOD, to be careless of the due Order in Divine Wor­ship, 1 Chron. 15.13. Now in case there be no certain Rule, there is no possibility of Rectifying what is amiss in it. Because it must be done by the Rule, and can be done no other Way. Psal. 119.9. Wherewith shall a Young Man Cleanse his way? By taking heed thereto according to thy Word. To Recti­fy a thing amiss is to bring it to agree with the Rule. It is by the Standard that Weights and Measures must be brought to be True. And how can this be effected in case there be no Standard. And this dis­covers the extreme. Folly of some who op­pose and reject the use of a certain Rule in [Page 35]Singing, and yet will attempt to Rectify the Common way of Singing without a Rule.

XI. In case there be not a certain Rule, there can be neither Well Doing, nor Ill Doing in the Case.

This Inference may seem somewhat Strange and Surprising, that there should be any One Ordinance, to be attended on, in which we can neither do Well, nor Ill; and yet this is fairly drawn, and does most ne­cessarily follow. It plainly appears from hence, Inasmuch as Well Doing lyes in a perfect Agreement with the Rule, and Ill Doing in a Disagreement with the Rule This is the true and proper notion of Well Doing, and of Ill Doing, Gen. 4.7. If thou doest Well, shalt thou not be Accepted? If thou doest. Not well, Sin lyes at thy Door. And therefore if there be not a certain Rule there can be no Agreement or Deviation Rom. 4.15. — Where no Law is, there is [...] Transgression. If there be no certain Rule of Guide and Govern this Affair; Men might Imitate the Birds and the Wild Beasts, and be accepted as well as now.

XII. In case there be not a certain Rule, the Matter admits of no Skill; it is utterly uncapa­ble of any Skill.

[Page 36] Study none will deny but that this Astir does admit of Skill. There is surely need of Skill to perform it. Should any deny it, it were easie to Confute them from Scrip­ture and Reason too. It was accounted need­ful in Antient Times. When David had Composed a Psalm, he directed it to the Chief Musician, one that was excellently Skill'd. And 1 Chron. 15.22 Chenaniah lustructed about the Song because be was Skilful. Skill was in those times accounted needful; it was sought after, and care was taken that those that were to Sing might be turnished with Skill Yea a plain Command to use Skill, Psal. 33 3. But in case there be no certain Rule, there can be no Skill. And this is plain from the Nature of Skill, for Skill lyes in a due knowledge of the Rule, and aptness or readiness to act by it, or in agreement with it, this is the true and proper Motion of Skill, as is plain from the Instance given be­fore of Chenaniah. Its said he was Skilful. i. [...]. He was acquainted with the Rule, and able to guide others into the knowledge of it. And therefore the knowledge that many are supposed to have in Singing, who are ignorant of the Rule, is not Skill; No more than a Child can be said to have skill in Reading, because he can say a few Answers in the Catechism by Rote; when as it may [Page 37]be he can't tell half the Letters of the Al­phabet.

I therefore Conclude this Argument thus, Either the matter does not require Skill, or Men are born Artists, or else there is a certain Rule; but the two former must be Deny'd, and therefore the last must be Asserted.

XIII. In case there be not a certain Rule to proceed by, but the Manner be lest indisserent; then men have an Advantage put into their bands to Assront the Majesty of Heaven with­out Trespass or Offence.

The design of this Ordinance is to glorify GOD; and GOD who is the Object, that it is directed unto, being of such Transcendent Excellency and Glory, the Worship should certainly be done in the best manner Possi­ble. It is very unsuitable and unbecoming to turn GOD off with that which is mean when as it is in our Power to do better, Mal. 1. 14. Cursed be the Deceiver who hath in his stock a Male, &c. But in case there be no cer­tain Rule to proceed by, Advantage is put into the hands of Men to Affront the Ma­jesty of Heaven without Trespass, by turn­ing Him off with what is mean, unsuitable and unbecoming. In case GOD had not [Page 38]Caution'd his People, not to offer to him any thing that had a Blemish in it, but had left it intirely to their liberty to offer what they would, so they did but offer: Have we not reason to think, that they would have turned him off with the Torn, Lame, Maim­ed, &c. surely they would have done so, in case they could have done it without Tres­passing on a Divine Command: for they did so, notwithstanding they had an express Command about the Matter. And exctly thus, would it be in the Affair before us a­bout Singing, if there were no certain Rule to guide and govern the Affair. And in­deed, this is truly the fruit of our leaving the Rule, and taking our Direction from Custom and Fancy. It does naturally tend to Sink the esteem of the Ordinence, and to make Men careless how they perform the same

Its Lamentable to every Serious and Ju­dicious Mind, who is concerned that GOD should be Worshipped in the best manner, to observe how Shameful, Mean and De­fective our Sacrifices of Praise are. And where is the Trespass or the Offence, in case the manner be left indifferent? Let the Songs of the Temple be hideous Howlings, the Worshippers may hold themselves not Guilty.

[Page 39] XIV. In case Man have a certain Rule, to guide him to his great End in the General, he must needs have a certain Rule to guide him in the use of all those means that are to lead than way.

I trust I need not stand to make good the former; it is a conceded point, that as Mans Great and Chief end is to Glorify & Enjoy GOD, so GOD has given him a Rule to lead him to this End: And if this be his great and main Business, he must never be without a Rule; and one that is full, perfect and compleat. And in case he must have a Rule in the concerns of this Life, how much more in the things that do immediately concern GOD's Glory. In case Man have no certain Rule, to guide him in this Affair, then so far, he goes as in a Wilderness, without any Path, in the Dark not knowing whither he Steers right to his End or not. Joh. 12.35. He knoweth not whither he goes.

XV. Unless there be a certain Rule to pro­ceed by in Singing, there can be no Singing at all.

This may seem to be somewhat strange at the first tho'r, but is easily made plain by many Instances about the Affairs of this Life, wherein Art is used to direct Men in the Design that they are Pursuing: Were it [Page 40]not for the Help Men have from Art they could not carry on, or manage the Affair at all. It were Impracticable. How were it Possible for men to perform vast Voyages, from one side of the World to the other, without the help of the Art of Navigation or Compass? How would it be Possible for Men to manage vast Accounts, in which it would be needful to Add, Divide, Sub­stract, &c. in case there were not a certain Rule to guide and enable Men to do it? Mankind have Universally a sense of this: And therefore the unskilled man Answers, when put upon doing a thing that belongs to Art, and must be done by Rule, I can't do it. Isa. 29.12. — I am not Learned. A free Confession, that the thing being to be done by Rule, be that is not acquainted with it, so far as to be able to use it, cannot do the thing. The matter is really thus in the Case before us about Singing: There can be no Singing at all without a Rule. Let the Rule that we make some use of, be wholly said aside, as it is in part, and we cannot Sing at all. It would be a confused Noise, & not Singing. Let the Rule be wholly said aside, and we shall be like a Ship in the Sea, without Compass or Rudder, or any means to guide her towards a Haven, tossed hither and thither.

[Page 41] XVI. I shall in the last place Argue from Testimony.

It is very true, that this fort of Argu­ment, is not of that strength and force with the former; however, it will Contribute somewhat; and its a common thing, for Men to lay Weight on the Judgment, Sayes and Practices of others. And therefore let them cast in their Mite.

And

• [1] I shall Argue from the Judgment of the Learned and most Knowing, who ever Assert the Art of Musick, to guide and direct in Singing the Songs of the Lord. Poetry & Musick, have ever been acknowledged among the Learned, as Real Arts and very Excel­lent, both of them Contributing to the perfecting of the same design; the former is employed in Composing the Song, and the latter directs rightly to Modulate the Voice in the Singing of it. And the Learned ac­count no Singing true but what is by Rule. And surely they should be acknowledged to be the best Judges in the Case. In other cases Men will have a regard to the Judg­ment of Artist's, in things pertaining to the Art that they profess to be knowing and skilful in; and there is as much reason to Regard & Honour it here, as in other Cases.
• [Page 42] [2] We may Argue from the Judgment and Practice of our Fore-fathers, who ac­knowledge a certain Rule, in their leaving of the Psalms with Tunes Composed by the Art of Musick for our use. Concerning which! would Argue thus, Either our Fore­fathers Practiced by the Rule they have left for us, or not, In case they did the point is Gain'd; In case they did not, they were very Deceitful and Hypocritical, ac­cording to CHRIST's own Judgment. Mat. 23.3, 4. — They say, and do not.

  If the thing now pleaded for be right, we should use it, tho' our Fore-fathers had neg­lected it; for tho' we are to honour Exam­ples, we are to live by Precepts. GOD's Precepts should move us more than our fore-Fathers Example; but seeing we have our Fore-fathers good Example, it should serve to move us yet more.

• [3] I shall Argue from the Plea and Practice of such as are against a Rule, in their making some use of the Rule, and their speaking of right and wrong in Singing. It is very na­tural unto each. Man, that differs in Senti­ment from his Neighbour, to challenge to himself this Honour and Happiness, that he is in the right and his Neighbour is in the wrong. And its to be seen in this matter about Singing as well as in any other thing.

[Page 43] The difference among Towns in Singing is Great, scarce any two Towns that Sing perfectly alike, and some differ very much: And yet each Town or Person asserts they are in the right & their Neighbour is in the wrong: Now this is a virtual or implicit yielding and acknowledging that there is some Rule, by which a Judgment may be made. Upon which I would say only this, Rom. 14.22. Happy is the Man that condemns not himself in the thing that he allows. Its an odd thing to blame our Neighbours, for go­ing besides, or against Rule, whenas we our selves acknowledge no Rule. But then I would have a remark, on these Mens ma­king some use of the Rule. I have before made mention of this, that our Singing was Originally owing to the Rule, and the very Rule we plead for; and that there is some use made of the Rule in every Song. Where­fore I would reason thus, If there be no certain Rule, why do you make any use of one? In case there be a Rule as your Practice declares, why don't you conform wholly to it? Its beyond the wiseft Man in the World to Reconcile this matter, to wit, How it should be a Duty to make some use of the Rule, and yet be so Heinous a thing to con­form wholly to it.

[Page 44] It is certain, Men don't usually Argue so in other Cases. Men can ordinarily see in other things, that the degree don't alter the kind.

What wise Man would judge thus, that its a Lawful thing to Read, or to Write, but a very abominable thing to Read or Write exectly and well? Or that its a Lawful thing and a Duty to use Weights and Mea­fures, but an intolerable thing to have them Exact and True. And yet this is the very case before us: We know assuredly there is some use made of the Rule in the common Singing. We only plead for an intire Con­formity to the Rule; And see how its re­sented and opposed, as an Insufferable thing. And thus I have offered the Arguments for the evidence and proof of the Assertion laid down. But tho' here be vastly more evi­dence and proof, than we have or can have, for many things that we readily own and hold in Religion, yet the disaffection of Men to the Thing and their deep prejudices make light of all the weightiest Arguments.

And, Object. 1. This Practice leads to the Church of England and will bring in Organs quickly.

Answ. 1. In case the thing be a Duty, we need not be afraid of any ill Tendency; the way of Duty is the way of Safety.

[Page 45] 2. Its beyond the wisest man in the World to imagine how Skilful Singing, should lead or tend to ill, more than Unskilful; we may as well plead that Skilful Writing, or Skil­fulness in Arithmetick tends to ill. There is nothing in the nature of the thing that leads to the Church of England.

3. But suppose it were possible for any to make some ill improvement of it. Its against the common sense of mankind to reject any ingenious Art or Science in use among Men, because it may be ill improved, or abused by some.

Because Printing is, or may be ill impro­ved unto the Venting of the worst Errors and Heresies, and the most Lewd and Wic­ked things that Debauch Ma kind, shall we refuse to use any thing that is Printed? Or because a Silver Smith could make Shrines for Diana, therefore to allow of no such Art.

4. This Argument lies as hard against the common way of Singing; for they pretend to Sing the Tunes of the Church of England.

5. Its a very strange thing that our Fore­fathers had no sense of this Danger and Hazard, but that after they were come in­to the Country, they should turn the Psalms into new Metre, and Annex Rules to [...] to Sing them by.

[Page 46] Object. 2. The very Original of this way was from the Papists. It came from Rome.

Answ. 1. I deny not but the Gospel it self came from Rome to England; we know it did so, and its very probable that Singing came along with the Gospel. I know not of any other coming from Rome but that. And if we must reject Regular Singing on that ac­count, we must by the same reason reject the Gospel too. But,

2. As for the Original of Musick, That was before ever there was a Papist, or a Church of Rome in the World. It was in great Request, and Flourished much in Da­vid's time; David himself was excellently Skilled in Musick, and so were many others in his time. And it is plain it was in use in Moses's time, and probably known and used before the Flood. But,

3. Suppose some Papist has writ about it, and the Papists make use of the Art of Mu­sick in Singing, its very probable it is so, and its no solid Objection against the use of it. There is no reason to reject a thing because a Papist has delivered it. If an Angel should Preach falshood we ought to reject it. And in case a Papist or a Devil should utter a Truth its not to be rejected. Its very true that the Papists have horrible Errors & Cor­ruptions [Page 47]in Religion, & that both in Doctrine and Practice; yet many of them are learned Men, and write well about various Arts and Sciences, and Practice well in some things. And if we reject every thing that the Papists hold and do, we must reject a great many things that are plain Duties in Religion. Its enough that we reject what is Ill, and as for what is True and Good we should ac­count of it, and embrace it, notwithstand­ing the Papists do hold or practice it Phil. 4 8, Whatsoever things are True, &c.

But,

4. To take off the force of this Objection, the Guides that we follow in this Affair, are Ministers or Learned Men of our own Country or Perswasion.

Object. 3 This way of Singing we use in the Country is more Solemn, and therefore much more Suitable and Becoming.

Answ [...] If by Solemn, you mean and in­tend as the Scripture does, there is nothing at all in the Plea, for it intends no more but Joyful and Merry, and is a Word that is almost forever appropriated to their great Feasts, which were attended with the ut­most Demonstrations of Joy, as Singing, Dancing, Instrumental Musick, &c.

[Page 48] 2. But suppose, by Solemn you mean Grave and Serious. Nothing makes more against the Common way; for they will rea­dily Grant that they use many Quavers, Semi quavers, &c. And on this very account it is they are so pleased with it, and so very loath to part with it; now all these Musical Characters belong wholly to Airy and Vain Songs; Neither do we own or allow any of them in the Songs of the LORD. Judge then which is most Solemn.

Object. 4 It looks very unlikely to be the right way, because that Young People fall in with it; they are not wont to be so forward for any thing that is Good.

Answ. 1. As Old Men are not always Wise, so Young Men are not always Fools. Job. 32.9.

2. Young Persons are expresly Com­manded to Praise the LORD. Psal. 148.12. Both Young Men and Maidens, &c.

3. The very same Objection was made by the Scribes and Pharisees against CHRIST's being the true MESSIAH. The Young Persons and Children Owned him, Honour­ed him, and Followed him with their Ho­sannah's, whenas the Scribes, Pharisees and Elderly People rejected him; and they were [Page 49]very much displeased with the Young Peo­ple, and would have them Rebuked. But the Young People were in the Right then, and the Elder People in the Wrong: And so is the case now. The Childrens learning to Praise their great Creator and Redeemer is very displeasing to some Older People. But its doubtless pleasing to GOD the Fa­ther and to JESUS CHRIST. Psal. 150. ult Let every thing that has Breath Praise the LORD.

4. And as for Young Persons being so forward in the matter, a Good account may be given.

• (1) They are generally more free from Prejudices than Elderly People. And then besides,
• (2) Their present Age disposes them to Mirth, And it should be a very Joyful and Acceptable thing unto Elderly People to see them forward to improve their Mirth ac­cording to Scripture directions. Is any Mer­ry? let him Sing Psalms.

Object. 5. Its a cause of Sore and Bitter Contentions. It had been well for the Country they had never heard of it.

Answ 1 Conclude by this Objection, the Objector aims at one of these two Things,

[Page 50] Either,

• 1. By this Objection to Prove the Evil of the Thing it self, i. e. of using a certain Rule in Singing. Or,
• 2. Tho' the thing it self were Innocent, yet because it has such effects it should not be urged.

I shall Answer Briefly unto both of them. As to the Former,

• [1] Its no Argument at all against the Truth, Warrantableness, Goodness of the thing, that such sad things follow. We are wont to say, Fools Argue from the Event, but Wise Men from the Rule. This mat­ter has no tendency in its own nature to Divisions, but to Union, Peace and Love. And it is a cause of Divisions only by Acci­dent or an Occasion of them. The true cause of Contention is the Corruption and Lust in the Hearts of Men Jam 4.1. Whence came Wars and Fightings, &c. come they not hence, even of your Lusts? The very same Objection might be made against the Gospel in the General, & various particular Doctrines thereof. What Contentions have followed the Preaching of the Gospel? And bitter Contentions about some particular Doctrines of the Gospel? So that there can be no solid Argument drawn from hence. But then,
• [Page 51] [2] You say farther, Suppose the thing be Innocent, seeing it has such effects it should not be urged.

To which I Answer,

• 1. Altho' its a Warrantable thing to be Zealously affected in a thing that is Good. Gal. 4 8. However I readily Grant,
• 2. Our Zeal should be under the Go­vernment of Wisdom and Justice. We must duly distinguish between the more and less weighty things of the Law, and propor­tion out our Zeal accordingly. Not ma­king so great a Fire to Roast an Egg, as an Ox. And yet ought we to account every branch and particle of Truth to be precious and worthy of our purchase. And there­fore we are not camely to yield up the cause of Truth, because a smaller Truth and Op­posed, but assert it, and sufficiently prove it, That so in case we can't gain a Reception of it, without loosing a greater Good (I mean Peace) we may with a good Conscience Desist and Wait, leaving the Guilt at the Door of the Opposers and Gainsayers.

[Page 52] AND now I shall Conclude with a most earnest Entreaty to all, in every place, where there is this [...] in Sing­ing the Songs of the LORD, That in case there be a Motion or a Proposal made for a Reformation of that matter, that you would forbear to Withstand or Oppose it, or to speak Evil of it, or of those that would Promote it, until you have honestly and faithfully look'd into the matter, and so far acquainted your self with it as to be able to pass a Judgment.

Consider,

• (1) How disagreeing to the Counsel of the Spirit of GOD not to do so Jam. 1.19. Be swist to Hear, slow to Speak, slow to Wrath. Prov. 17 27. He that hath knowledge spareth his words.
• (2) There can be no advantage in this opposing and speaking Evil. If the thing be of GOD, it will be a Vain thing to Strive against Him, and to Kick against the Pricks. Job. 9.4. Act. 9.5 & 5.39. If it be of GOD, ye cannot Overthrow it, lest haply ye be found to Fighs against GOD.
• (3) Its a now of Folly and Rashness to speak evil of the things we know not, Jude 10. [Page 53]And for a Man to Answer a [...] before he Understands it, Prov. 18.13.
• (4) It is what we Disapprove of and Con­demn in other cases. Joh. 7.51. Doth our Law Judge any Man before is heareth him? Should a Man as soon as he discerns another coming towards his House in the Night, Strike him or Discharge upon him, without any Enquiry whether he is a Friend or Fee, it would surely be Condemned as a very rash thing; he might hurt or destroy a dear Friend or Neighbour, instead of an Enemy. So here.
• (5) It argues a naughty and sinful Bia [...] on the Mind, when Persons will Cry out bitterly against a Thing, and yet will not examine or try it. We are Commanded to try all things, 1 Thes. 5.21. And have the Balance of Reason to Try or Weigh things in. Now when Persons will not honestly try, but inveigh and oppose, it argues a Byass on the Mind. Joh. 1.20. E­very one that doth Evil hateth the Light.
• (6) It comes from ill Causes; from Custom, Corrupt Affection, &c. Mat. 12.34. The common Pretence is Conscience and [Page 54]Religious Zeal, but CHRIST gives another account, Mat. 15.19.
• (7) Its Contrary to the Treatment that these Men would desire to meet with. Mat. 8 12.
• (8) Its Contrary to the Law of Charity and Love. How it is that Charity acts, see a Cor. 13.5, 7. It doth not behave it self [...], —Believeth all things, Hopeth all things.
• (9) It is not [...] the Honour and Glory of GOD. The Wrath of Man works not the Righteousness of GOD.
• (10) It exposes Men to many sore Temp­tations and especially to this, to shut their Eyes against the Truth and reject it, when made never so evident; Having spoken and acted against it, their Pride inclines them to stand to what they have said.
• (11) In case you would but Faithfully Look into and Examine the Matter, you would certainly be Convinced, and then it will be your Grief that you have said and [...] so much against it.