GOSPEL MUSIC. OR, THE SINGING OF DAVID'S PSALMS, etc.  
In the public Congregations, or private Families asserted, and vindicated,  


Against A printed Pamphlet, entitled, Certain Reasons by way of Confutation of singing Psalms in the letter.  
Against Objections sent in, in writing.  
Against Scruples of some tender Consciences.    
By thy loving Brother, N.H.D.D.M.M.S.  
Unto which is added, the judgement of our worthy Brethren of New-England touching singing of Psalms, as it is learnedly and gravely set forth in their Preface to the Singing Psalms, by them translated into Metre.  
LONDON: Printed for Henry Overton in Popes-Head Alley. 1644.   

In handling this Question, or Case of Conscience touching singing of the Psalms found in the Scriptures, being translated into English metre, you have these 6. generals presented to you.  

1. The warrantableness of it from the word of God.  
2. The unquestiondenesse of it in all Ages.  
3. The ancientness of use of it in all the reformed Churches.  
4. The necessariness of it with other Ordinances.  
5. The usefulness of it for God's glory and man's comfort.  
6. The unjustness of men's exceptions against it, and their objections answered.    

Gospel Music.  

1. The warrantableness of it from the word of word.  
CHristians under the Gospel, and New Testament, have commended, yea commanded to them the singing of Psalms in public and private, both by precept and pattern, Ephes. 5.19. Speaking to yourselves in Psalms, and Hymns, and spiritual Odes, or Songs, (as we translate it) making melody in your hearts to the Lord. This Apostle having cut the Ephesians short of all vain mirth, 
The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the name of a virtue in Ar. Ethic.  vers. 4. not allowing them such jesting which the wisest moral men counted virtue*, yet enjoins them this heavenly music of singing Psalms, as that which will both glad their hearts (making, saith he, melody in your hearts) and glorify God (making it to the Lord) So Coloss. 3. 16. Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing yourselves in Psalms, and Hymns, and spiritual Odes, or as it is in our translation, spiritual Songs, singing with grace in your hearts to the Lord. The Apostle having zealously inveighed against all Jewish ceremonies, ch. 2. yet here puts home this duty of singing of Psalms, as that which did suit with a godly man's grace, and God's glory. Jam. 5.13. Is any afflicted? Let him pray. Is any merry? Let him sing Psalms. The Apostle doth as well command singing as praying; and shows that singing Psalms is as proper to Christian joy, as praying is to Christians afflictions. Christ himself sang with his Disciples, Matth. 26.30. And Paul and Silas sang in the Stocks, Acts 16. St. Paul saith, 1 Cor. 14.15. he will sing with the spirit, that is, by the holy Spirit, in his own spirit and affections, but with understanding also; that is, in a tongue understood of him and others in common with whom he sang, as the 16. verse cleareth. The Angels vocally do sing, Luk. 2.13. The Chore, the Greek word, 
Gr. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oft applied by the Sept. to David's Psalms. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sign. Hymnodiam dice●… canere. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Title of David's Psalms  the Syriack word in the Syriack copy, the Hebrew-word in Hutters Hebrew translation, the matter and occasion show they sang*. In the Revelation we have oft mention of singing, alluding to Moses Songs, and David's Psalms, by mentioning Hallelujah: Whether you understand the Church triumphant, or rather militant, both confirm the excellency of singing, these places are as evident as evident may be, and so fare beyond all exception, as that no pretence can be made against them. They are alleged out of the new Testament, so that there is no pretence to be made, that they belong to the time of the Law. They are not only spoken, but practised by Christ and his Apostles: And their expressions are so full, that they include all godly singing, by what names or terms soever they be expressed; whether we distinguish as Jerom according to the subject, that  

Hymnos esse dicendum, qui fortitudinem & majestatem praedicant Dei & ejusdem sempervel beneficia, vel facta mirantur. Quod omnes Psalmi continent, quibus Hallelujah vel proepositum vel subjectum est. Psalmi autem proprie ad Ethicum locum pertinent, ut per organum corporis quid facidum & quid vitandum sit noverimus. Qui vero de superioribus disputat & concertum mandi, omniumque creaturarum ordinem atque concordiam subtilis disputator edisserit, iste spirituale canticum canit. Hieron. in Ephes. comment. largior. lib. 3. in c. 5.  Psalms are of Moral things, as what we ought to practise, or leave undone. Hymns of Divine things setting forth the power and Majesty of God, admiring his benefits and acts of providence. Canticles, Odes, or (as they are here translated) Spiritual Songs are of Natural things, as of the consent, order, and concord of the world, and all the creatures, but in a spiritual way, as he hath it in the beginning of his distinction: He that is full of the Spirit (saith he) can take Psalms and Hymns, and Canticles, spiritually.  
Or whether we distinguish of Psalms according to the authors (as some do) that Psalms signify David's Psalms; Hymns, the songs composed by Moses, Exod. 15. Dent. 31.30. Deborah, Judg. 5. Isaiah chap. 5. etc. Spiritual songs, are those that are composed of other godly men, touching the benefits of God: as at the beginning and ending of our singing Psalms there is the Song of Ambrose, a thanksgiving after the Lord's Supper, and a prayer against the Turk and Pope in meeter by R. W. And many of the pious Ancients penned many spiritual Songs in Latin and Greek. 
* See Biblioth. Patrum.  Now whether Christians had rather sing these, or those composed by men endued with the infallible spirit of Prophecy, I leave them to consider. But of this after.  
Or whether we distinguish with Calvin, A Psalm is sung together with an instrument. A Hymn is a Canticle, or song of praise. An Ode, or spiritual song, contains praises and precepts, or instructions and exhortations.  
Or whether we distinguish as Beza, Zanchie, and the notes in our English Bibles. That Psalms are those that contain various and mixed arguments, as Lamentations and complain to God, narrations of our condition before God, expostations and reasonings with God, to grant good, or remove evil. These (they say) the Hebrews call Mizmorim, 
* MIZMOR is the particular Title of many psalms.  of Zamar to sing. Hymns are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laudative, which properly handle the praises of God. Therefore the Greek Writers say, 
‖ Gr. Scholar Chrys.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, a Hymn is more holy than a Psalm: for the supernal powers, or Angels do sing Hymns of God to God; but do not sing Psalms. These Hymns (they say) are called in Hebrew Tehillim, praises, of Halal to praise. Odes, or spiritual Songs, are peculiar Hymns of some special matter of praise; shorter in quantity, and of an higher form and strain of Divine Poetry; and these, say they, the Hebrews call Schirim, of Scur to sing. 
** The word SCHIR is the title of those short psalms of degrees, which for their excellency and use, and form, are called Psalms of Degrees some nice criticisms may be made on the words, by some, but not solid enough to ground a distinction for all three. The Apostle applies two of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all three sorts of canticles. viz. Psalms & Hymns and spiritual sangs Ephes. 5.19.   
Yet I must tell you by the way, that these words in Hebrew do not make such a precise difference. For Tehillim is the general Title of all the Psalms. Mismor the particular Title of most Psalms. Ad Schir the promiscuous Title sometimes of other Psalms, as well as of the Psalms of Degrees. Nor do the Greek words make such a distinguishing difference: For a Psalm is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sing. And a Hymn of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sing praise. And an Ode, called a spiritual Ode or Song, by our translators is of the word OF 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to sing. So that it seems to me, that the Apostle useth many words to signify that all our singing, of what sort soever, should be of divine things, and not vain things, to glorify God, and not to please our foolish fantasies.  
But whether we distinguish the one way or the other, we see the Apostles press the duty of spiritual singing, whether of this kind, or that kind, whether called of men by this name or that name. In which injunctions the Apostles are so clear, that very few, since the coming of Christ, that I know of, have made scruple of the thing. And if any have, of late, they never mention these places, as if either they did not remember them, or could not answer them.   

2. The unquestionednesse of Singing in former Ages.  
Augustine, 
Aug. Tom. 1. Retractat. lib. 2. cap. 11.  who flourished about 385 years after Christ, makes mention of one Hilarius (should seem he was a Roman, because he saith he was of the order of Tribunes) who through hatred of the superstitious Priests, was wont to dislike Ecclesiastical singing of Psalms. Against whom the said Augustine (as he saith himself) wrote a book in the behalf of Ecclesiastical, or Church-singing of Psalms; which book began thus: They that make mention.  
Zanchie that was a famous Writer some 50. years since, saith that some argued against singing of Psalms. He tells us their Arguments, 

1. That Elijah derided the singing of Baal's Priests.  
2. Christ bids us pray in our secret Chambers.  
3. Hanna is commended for silent prayer, she moving only her lips.  
4. The Church of Rome when it was more pure, did not sing, as witness whereof at this day there is nor Organs nor singing in the Pope's secret Chapel.   Which arguments are so silly, that they deserve no answer: I leave them to those that scruple at singing to answer; for sure they will find that in that 1 Kings 18. There is not the least intimation that Baal's Priests sang. They will easily say, that private prayer, and singing of Psalms are two distinct things. They will question if the Church of Rome, while purer, did not sing (which is doubtful, as we shall see in the antiquity of the practice of singing in all ages since Christ) whether it will follow that not singing was any part of the purity of the Church of Rome. If it had, the Popes would not so observe the omission of it in their more secret Chapel. Sure their Apostle Peter, whose successors the Pope pretends to be, did sing with Christ and his Apostles at the holy Supper. And thus you hear all the question that hath been made (that I know of) of singing in all ages, till this age, wherein every old Heresy, is revived, stripping Christ of all. Anabaptism that began to oppose Reformation in famous Luther's time, is risen again, taking away Baptism from believers children. Antinomianisme, that opposed in worthy Pareus his time, is sprung up to take away commandments and duties. Familisme in H. N. the author his time, is sprung up to take away the signs of grace, and set up immediate revelations. Arminianism, in Pelagius and Socinus his time, the brood of him, is sprung up to take away the power of grace, and the condition of faith, to advance nature and universal redemption. Socinianism in the time of Heretical Arrius, is started up again to take away the Deity of Christ. Epicurism, as ancient as the time of the Sadduces, is risen, which takes away the immortality of the soul. Antisabbatarianisme that was rank in the reign of the Prelates. B. White, D. Heilin, D. Poclington, etc. is now revived, taking away the Sabbath.  
And so the opinion of the Hilarians unlawfulness of singing Psalms, is risen again from the dead, that before lived in Hilarius his time, to take away this Gospel ordinance, and sweet solace of the sanctified soul.  
But before the great fall of Antichrist, there must be a great falling away of seeming Christians, as the Scriptures warn us. If we have not a mind to fall away, let us keep close to the Scriptures.  
The Scriptures hold forth to us most clearly this Gospel-musick, or be sure of it, it had been buried with the Jewish ceremonies, But being Moses taught the Israelites singing before the Tabernacle was built, Exod. 15. And Christ and his Apostles enjoin and practise singing after all Davidicall music, and Temple Hymns were down; and the best reformed Churches ever since have practised: let us not lose our sweet ordinance, all little enough to cheer our souls.   

3. The ancientness of the use of Singing.  

Quo antiquius eo melius.  To make good what I say, that singing of Psalms hath been in practice among all reformed Churches up to the time of Christ and his Apostles; and to begin at these times, and so ascend: for the ancienter the practice, the more authority is in the example.  
1. At this time the Churches in England, 
1643.  Scotland, Holland, Geneva, New England, practise it.  
2. In Luther's time, 
1540  above an hundred years since, it was in much esteem with him and godly persons. He would say to his Christian company when he heard of the threats of Princes, and Popes, and Bishops against him, Come, come, said he, let us sing the 46. Psalms, and let them all do what they can.  
Rabanus Maurus, 
847.  a Commentator on the Bible, who flourished about An.. Dom. 847. commends the honest plain song, the plain singing of Churches in ages preceding him.  
Gregory the great flourishing An. 590. 
An. Ch. 590.  dislikes not singing, but that men should be chosen to do that only, who attended so to singing, as to neglect holiness of life, just as our Cathedral men, who sing the Scriptures, prayers, etc.  
For Hieron and Augustine it makes no matter which we put first, though in age (we know) Hieron was ancienter than Augustine, we look to the order of times when men likely might write those things we quote; yet that men may not mistakingly think we mistook, we put Augustine first, as younger in age.  
Augustine, 
385.  who was made Professor of Rhetoric, and heard Ambrose (as Bucholcerus saith) about 385. after writing divers books, 
Aug. lib. de Catechizandis rudibus Retractat. lib. 2. cap. 11.  commends the Churches in Egypt for their sweet ejaculatory sing, saying, that not voices, but devotions ascend up to God's ears. Adding that he would have their public sing to be such as that all the people might understandingly say Amen. He wrote also a book (as we have said) against Hilarius in the behalf of singing.  
Hieronymus made a Presbyter (at 20 years of age) about A.D. 
353.  353. (so Helvicus) and wrote his Catalogue of Illustrious men, about An. Dom. 392. 
Canon. Non mediocr. distinct. 5.  (so Bucholcerus) finds fault that in his time they sang no more reverently. And he is cited to say, Better it is to sing, five Psalms with purity, serenity, and spiritual cheerfulness of heart, than all the Psalter with distractions of heart.  
Ambrose made Episc. Mediol. 
369.  about 369. years after Christ, (as Bucholc. affirms, 
Lib. 9 Confessionum. ) is said by Augustine to have zealously put on the Western Churches in singing of Hymns and Psalms. Among whom the Roman Church was then eminent.  
Basil the great, 
365.  a learned pious man, mightily commends the singing of Psalms (as we shall hear afterwards in the usefulness of it) and therefore no doubt it was the custom of the Greek Churches in his time, who flourished about 365. years 
365.  after Christ. So he in his Com. in Gr. upon the Psalms.  
Athanasius advanced singing in the Greek Church of Alexandria, who flourished about the year 325. viz. then made Episcop. eo loci, which Augustine commends, and Gregory in imitats 
325.  in the Latin Church.  
Tertullian, who flourished nearer the Apostles times, saith, 
194.  that the Christians after their Love-feasts, as Judas calls them, 
Apologet. cap. 19 Judas 12.98.  (Tertullian useth the same word) were wont to sing out of the holy Scriptures.  
Eusebius tells us, that Pliny the second (about Anno 98.) wrote an Epistle to Trajan the Emperor, 
In the time of the Apostles. This Epist. of Plin. is extant in Euseb. in hist. Eccles. lib. 3. cap. 33. Euseb. Hist. Eccles. lib. 2. cap. 17.  that the Christians being gathered together before day, were wont to sing together Hymns and praises to Christ as to a God. And the same Eusebius testifies, that Philo Judaeus did testify the same of the Christians singing, which Philo Judaeus did, (as Eusebius affirmeth) live in the time of some of the Apostles. And assures us also, that the said Pliny and Trajan lived in the time of the Apostle John, who died not till about 100 years after Christ.  
And thus I have brought the practice of the Churches in singing of Psalms, up to the Apostles times, by the writings of the most godly and learned men of former ages, whose judgements you have heard approving the goodness of the practice, as well as their Histories affirming the truth of the fact.  
Upon which Zanchie boldly affirms, that singing was an Apostolical institution. And no wonder he should be bold in this, when the text of Scriptures we laid down at first, are so evident, from which no doubt the Churches took their warrant.   

4. The necessariness of Singing with other Ordinances.  
The Churches well knew, that some ordinances are maimed without the connexion of this Gospel Music with them; if we follow the Scriptures, and example of Christ and the Apostles. How do we celebrate a day of praise for deliverance, according to the Scriptures, unless we have Psalms and Hymns of praise, as Moses had, Exod. 15. Deborah had, Judg. 5. David had, 2 Sam. 22.2? 
See also Junius on Judg. 5.2.  which Psalms all Israel sang, Exod. 15.1. Psal. 18. How do we receive the communion after the example of Christ (which we justly urge for sitting at the Communion,) if after the administration thereof we do not sing an Hymn or Psalm? When are we Christianlike merry, if not for receivall of mercies from the hand of God? And how are we merry according to the prescript, of Scriptures, Jam. 5. if we sing not? Saint's glory in tribulation ofttimes, Rom. 5.2. so that Paul and Silas sing Psalms in the prison, yea in the stocks. What kind of Christians than are we, that will not sing at all? Season no duties with singing? Whereas the Churches in the primitive times, in the ten persecutions, sugared and sweetened their meetings and duties with singing of Psalms afore they parted, as we heard before. The truth is, devout singing of Psalms is a savoury sauce to relish every condition and ordinance, that is an iterated ordinance. For Baptism after once administration, is never to be repeated. Before Sermon the Churches sing, to quicken their hearts to prayer. After the communion they sing, to raise them up in praise. Yea I may say, this spiritual sauce is meat itself. In singing we pray, we praise, we confess, we petition, we exhort, we meditate, we believe, we joy, we mourn. Singing is praising, Ephes. 5.19.20. Speaking to yourselves in Psalms and giving thanks always. It is joying; In the same place, Making melody in your hearts. 
Psal. 38. ritle, or first vers. So in Hebr. So Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is meditating. In the same place, Speaking to yourselves. As David entitles one of his Psalms, A Psalm to bring to remembrance. It is teaching; Exhorting and admonisting our own souls, Coloss. 3.16. Teaching and admonishing yourselves in Psalms, etc. It is mourning. See david's many Penitential Psalms. And that 102. Psalm, whose title, or first verse (so in the Hebrew) is, A prayer of the afflicted when he is overwhelmed, and poureth out his complaint before the Lord. When we will be merry in the Lord, we must sing, Jam. 5.13. But he doth not say, but that when we are sad before the Lord, we may sing; as the Saints have done, as we see in the instances we have given. To which add the sad song of the Lamentations of Jeremiah for the afflictions of the Church, and made in curious metre with great variety (as they that know the Hebrew can see) which the Jews sung for many years, 2 Chron. 35.24, 25. And all Judah and Jerusalem mourned for Josiah (for his death was the beginning of the ruin of the Church) and Jeremiah lamented for Josiah, 
For 22 years at least, till the captivity in Zedechia his time.  and all the singing men, and singing women spoke of Josiah in their lamentations to this day, and made them an ordinance in Israel, and behold they are written in the Lamentations. By that we have said of mourning in singing, it is evident that it is neither incongruous to Scripture, nor to the practice of the Churches, nor to the natural affections and conditions of men to sing Psalms upon a day of humiliation. It is most certain also, upon exceeding good experience, that singing of Psalms hath mightily humbled the soul even to tears. The Psalm after a Sermon sometimes hath done that which the Sermon alone could not do. The Sermon as it were turned the wind into a warm quarter to begin to thaw the soul; and then the Psalm hath been as the breaking out of the Sunbeams, to make the heart run with melting. As for petitions, confessions of sins, confession of confidence in God, they are the common language of Psalms. See the whole Book of Psalms.   

5. The usefulness of Singing Psalms.  
As for the usefulness of singing Psalms; much may be said. Singing is the making in a special manner man's tongue to be his glory. Awake my glory, saith David, that is my tongue in singing to glorify God. God hath not given speech to man, but to glorify him too. Nor whistling or histing, to call to one another, (as the Lord saith, he will hisse for a Nation, and Christ saith, his sheep hear his voice, alluding to the whistling of the Shepherd) but for his glory too. That we may call to one another to go up to the house of the Lord, or to any other pious business. God hath given hearing to hear him in his Word, as well as men in the world; Speech to pray to him as well as to speak to men: Sight to consider of his works, as well a man to look upon his own: And therefore he hath given the natural gift of Singing (a Music that excels all instrumental) to the end to praise and worship him, every man quickening himself and others by symphony, and singing consent together. Singing is the only active vocal prophesying that is allowed to women in the Church. 1 Cor. 11.5. In which duty she is to keep on her veil (the badge of her subjection to her husband) that as she might not entice others eyes by the beauty of her face, so nor their ears by the sweetnesseof her voice. Singing is a great preparation to prophesying, both extraordinary and ordinary. The story of Elisha is famous, in whom the extraordinary spirit of prophesying was stirred up by Music, and his own troubled spirit of grief and unfitness for prophecy was allayed and sweetened. 2 King. 3.13, 14, 15. And Elisha said to the King of Israel, What have I to do with thee? etc. And Elisha said, etc. surely were it not that I regard the presence of Jehosbaphat the King of Judah, I would not look towards thee, nor see thee. But now bring me a Minstrel. And it came to pass when the Minstrel played, that the hand of the Lord (that is, the spirit of prophecy) came upon him. And he said, Thus saith the Lord, etc. and so went on prophesying to the three Kings there met. If this Music being only instrumental, made by a private person, and so only civil, did thus move the Prophet; how much more will vocal Church Music in singing Psalms, instituted by God, incite graces? 
Cujus operâ, (idest fidicinis) perturbatus ipsius (idest Prophetae) animus ex praesentiâ impii regis Israelitarum sedaretur. Et spirituali carmine compararetur adcaelestia praedicenda, sicut aliorum adea percipienda. Jun. in 2 Reg. c. 3. v. 13. etc.  But if there was spiritual singing joined with his playing, as Junius affirms, that Elisha his spirit troubled with the sight of the two wicked Kings there present, the King of Edom, and the King of Israel, was composed and sweetened by some spiritual Song of that Minstrel, and so fitted for that celestial gift or office of prophesying, then is the place more express for our purpose. And for ordinary prophesying, both preaching and hearing, let Ministers and Christians confess their own experience, whether holy singing of Psalms have not much fitted them for duty, and after soaked in that they have spoken and heard. I knew a very learned and holy Divine that said, Music fitted his spirit to make a special choice of a fit Text. And Junius saith on that place, but now mentioned, that the music of him that played and sung to Elisha was in part to make the King's fit to hear, as to make Elisha fit to speak prophetically. Many that are not yet brought so home to Religion as they should, may be brought in to some love with religious duties for the sake of that sweet one sing of Psalms. The Indians are drawn to the Churches in New-England, by delighting in their singing day, that is, their singing on the Lord's day. If Saul's wicked spirit was oft allayed in private by the music of David (mentioned by the holy Ghost for our observation) David being called the sweet Singer of Israel, how much more might he be taken with the public Ordinance, as he was with the prophesyings of the Prophets, as his messengers also were, 1 Sam. 19.20, 21, 22, 23, 24? Learned Peter Martyr saith on this place, That the Prophets now met in their College sang some pertinent Psalm; which Saul's messengers being overcome with a divine awe or transe, sang with them. So he. And why not as some other think that Saul also might sing with the Prophets, as well as say as the Prophets did, being by God put under the same awe, and into the same condition as his messengers. If carnal men may be thus catcht with spiritual singing, how much more may comers on in Religion be drawn further on, and excited in devotion. 1 Cor. 14.15, 16. I will pray with the spirit, and I will pray with understanding also; I will sing with the spirit, and I will sing with understanding also; else when you shall bless with the spirit, how shall he that occupieth the room of the unlearned 
* The Gr. is Idiot!  (that is, the private weaker Christian) say Amen. See the Apostle joins praying and singing together under the same notion. And saith that the joint performance of either in the Church draws all among them to say Amen, that is, to vote and devote the same desires of soul with the rest of the Congregation to God.  
Singing is such a notable promulgating and setting forth of the name and mind of God, that it is prophesied that Christ should declare the mind and name of God under the notion of singing. Heb. 2.12. For which cause he (that is, Christ) is not ashamed to call them (that is Saints) brethren, saying, I will declare thy Name unto my brethren, in the midst of the Church will I sing praise 
☜  unto thee; as you know he did by preaching to, and singing with the Apostles after the New Testament passover, the Communion, as Moses taught Israel a song after their Old Testament passover, the seal whereof they received in Egypt, and the thing signified, partly in Egypt, and partly anon at the Red sea. By singing we present unto our senses and minds the lively type of heavenly joys whether to be acted by the Church triumphant in Heaven, or under Heaven at the great restauration, when the spiritual Pharaohs, the Antichrists of the world, shall be drowned in the Red sea of their own blood. In three verses of four it is said three times Allelujah by the Church seeing the fall of Antichrist. Revel. 19.1, 2, 3, 4. Singing of Psalms according to the Apostles prescript is a making or acting the Word to dwell richly in us. Colos. 3.16. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in Psalms. A filling of us in public with the spirit, or an acting the graces of the spirit; a prevention of drunken idle songs and mirth in private. Ephes 5.18, 19 Be not drunk with wine, but be filled with the spirit, speaking to yourselves in Psalms, etc. or by 
* Tho Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it, compared with ver. 18.  speaking to yourselves in Psalms.  
To burden you with no more of mine own observations touching the usefulness of singing; I will now refresh you with the notions of others upon this point, so far as they speak according to the rule.  
Rabanus Manrus whose name, and parts, and time you have chronicled afore, saith, that into grosser and heavier minds whom bare words do not so easily move, the sweetness of melody makes some entrance for good things. So he. So in Saul.  
Basil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Basil in Psal.  of whom also you heard afore, saith, Whereas the holy Spirit saw that mankind is unto virtue hardly drawn, and that righteousness is the less accounted of, by reason of the proneness of our affections to that which delighteth, it pleaseth the wisdom of the same Spirit to borrow from melody that pleasure, which mingled with heavenly mysteries, causeth the smoothness and softness of that which toucheth the ear to convey, as it were by stealth, the treasure of good things into man's mind. To this purpose were those harmonious tunes of Psalms devised for us, that which are in ears but young, or touching perfection of virtue as yet not grown to ripeness, might when they think they sing, learn. O the wise conceit of that heavenly teacher which hath by his skill found out a way that doing those things wherein we delight, we may also learn that whereby we profit. So Basil. And experience speaks for it. For when we can hardly draw young people to other duties, they cheerfully learn and sing Psalms. And those that are ancient who cannot go abroad to and among the secular and civil joys of men, can sit at home and praise God with a Pialme. And every well minded family by singing can make themselves a little Church. And every Church make themselves a little Heaven.  
Hooker saith, That musical harmonic if but by voice, consisting of high and low sounds is of that force, and hath such pleasing effects in that very part of man which is most divine, that some have been thereby induced to think that the soul itself by nature is, or hath in it harmony. A thing which delighteth all ages, and beseemeth all states. A thing as seasonable in grief, as in joy; as decent being added to actions of greatest weight, and solemnity, as being used when men most sequester themselves from action. The reason hereof is an admirable facility which Music hath to express, and represent to the mind more inwardly than any other sensible mean, the very standing, rising and falling, the steps and inflections every way, the turns, and varieties of all passions whereunto the mind is subject; yea so to imitate them, that whether it resemble unto us the same state, wherein our minds already are, or a clean contrary we are not more contentedly confirmed by the one, then changed and led away by the other. In harmony the very image, and character even of virtues and vice is perceived, the mind delighted with their resemblances, and brought by having them often iterated into a love of the things themselves. Yea although we lay altogether aside the consideration of ditty or matter, the very harmony of sounds being framed in due sort, and carried from the ear to the spiritual faculties of our souls, is by a native puissance and efficacy greatly available to bring to a perfect temper whatsoever is there troubeld; a part as well to quicken the spirits, as to allay that which is too eager; sovereign against melancholy, and despair, forcible to draw forth tears of devotion, if the mind be such as can yield them. Able both to move and moderate all affections. The Prophet David therefore having singular skill not in Poetry alone, but in Music also, judged them both to be things most necessary for the house of God; left behind him to that purpose a number of Divinity indicted Poems, for the raising men's hearts, and the sweetening of their affections towards God. In which considerations the Church of Christ doth retain it to this day. Thus far Hooker.  
To all which (if not proceeding from a learned man professing Christianity, but from the mouth of an Heathen) Christian experience may seal to as most true.  
Zanchie saith, Much and manifold is the use of this Music (viz. of singing Psalms) 1. The glory of God is held forth more illustrious, because by this means the praises of God contained in Psalms, and Hymns are celebrated more magnificently and gloriously, with greater attention, and admiration of the auditory, then if they were recited with a lower voice without singing. Which was the cause why the Levites in setting forth the great benefits of God to the people, did do it with sweet harmony. So before the building of the Temple, when they carried the Ark, they sang with a shrill voice, Let God arise, and let his enemies be scattered. And when they returned conquerors they also sung, that thereby the benefits of God might be better understood, more attentively heard, and more princelike admired. As on the other side, hereby the enemies were terrified. There is no Prince but thinks himself more honoured by singing forth his praise, then by recital of the bare voice.  
2. Use is the manifold profit. 1 Man's spirit is much cheered  
by the sweetness of the harmony. As like is delighted with like. For the mind of man is all harmony, and therefore is much recreated with Music. Which the Heathens understood in their parables of Orpheus and Arion alluring the stones after them by the harmony of the Harp, to build Thebans. But those stories in the sacred Scripture of Elisha fitted for prophecy, and Saul pacified in spirit by Music, are most certain. 2 The Spirit of God is stirred up in us by singing. So Ephes. 5, Be filled with the Spirit, speaking to yourselves with Psalms. And therefore it is apparent that this Music in the Churches is not only lawful, but necessary.  
Add to all, that it is oft read that the Angels sang. Isa. 6. They cried, that is, they sang, Holy, holy, holy, etc. so at Christ's nativity they sang, Glory to God on high. Therefore it is a divine and celestial thing. So far Zanch.  
Dr. Ames in his Cases of Conscience, 1. Qu. What use hath singing above ordinary pronouncing? Ans. 1 It carries to the godly mind a certain sweet delight. Psal. 104.34. 2 It hath in it a more distinct and fixed meditation, ibid. 3. A more copious and ample profession of godliness, Coloss. 3.16. 4. A greater communion of mutual edification in singing with others, Ephes. 5.19. Qu. 2. Whether singing be more suitable to joy or sorrow? Answ. More agreeable to joy, Jam. 5.13. But profitably it agrees to the commemoration of past sorrows, as appears by the penitentall Psalms. As also sometimes to remove present sorrow, Prov. 25.20.   

6. The unjustness of men's exceptions against singing Psalms. Their Objections answered.  
The last thing we have to do upon this question, is to answer the objections against singing of Psalms. And I am sorry to find that godly persons should make some of the same objections, as profane malignant ministers have; as that because David's Psalms were put into English metre by Mr. Hopkins, Mr. Sternhold (who doubtless were godly men, or else the Churches of England newly refined out of Popery had not used them) that therefore it is not lawful to sing David's Psalms. As a profane Priest said of late, that the English singing Psalms were Hopkins his pigs. I say it is a sad thing when Christians shall join with the enemies of Christ against an ordinance and practice of Christ, who sang in his language, yea likely in Syriac, in which he continually spoke and preached, differing from the Hebrew in which David's Psalms are penned, as we sing in our language.  
The objections are referred to divers heads: Some to- 

1. The matter  
2. The form  
3. Translation  
4. Some warrants seeming contrary  
5. Communion or fellowship   Of Psalms and singing.  
1. From the Matter.  
1. Objection is, that it is very doubtful whether Christ or his Apostles sang David's Psalms, or no.  
Answ.. 

1. We have no warrant of Scripture to say to the contrary, Christians should assert only what the Scripture asserts, and to deny what the Scripture denies.  
2. The aneient Hebrew copy of the Gospel of Matthew hath it, Matth, 26.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they had sung one of the Tehillim, which is the name or Title of David's Psalms.  
3. Under Psalms and Hymns, etc. are comprehended all Psalms, unless we will under Hymn comprehend especially psalms of praise, as we shown afore. Now David's Psalms are so full of praises, that they are all called Tehillim praises. Therefore the Apostles in that Ephes. 5. Coloss. 3. and Matth. 26.30. useth a Greek word of the same signification; namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Hymn. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having sung an Hymn.  
4. The Apostles prayed a Psalm of David, viz. the second Psalm, Acts 4.24.25. And singing is nothing else but a more deliberate, distinct, pausing, and mediating praying.  
5. If they composed other Psalms, sure they (at least some of them) would have been left upon record as well as we have upon record lesser matters, as the people strewing of Palm branches, etc.  
6. If they sang not David's Psalms at that time of the Supper, if they sang any other penned Psalm, either of Moses or Deborah, it comes all to one.  
7. It is said that the most reformed Churches shall sing the Psalms penned in the Scripture; as the song of Moses, and the song of David, witness Hallelujah, and Amen three or four times in four verses, Rev. 19.1, 2, 3, 4. which words are very oft in David's Psalms.   Where the Scriptures quote Psalms they would have us take it for granted that David's Psalms are meant. As Luk. 24.44. Act. 1.20.13.35. Therefore they are meant where is mention of singing Psalms.  
2. 
This is the objection of The certain Reasons against Singing. And of others.  Obj. from the Matter; that the matter of our singing, should be somewhat immediately dictated to us by the Spirit, or at least we should compose Psalms by the Spirit: For Paul saith, I will sing with the spirit. And Ephes. 5. Col. 3. Sing spiritual Songs.  
Ans. Those places are meant of spiritual songs for the matter, not the manner of making. Of Paul's singing in his own spirit or mind, yet so as in a tongue that he might be understood Now to the objection, 1. For the Spirits dictating of matter presently, sit for singing, we say it is a gift not found in one of 10 thousand Saints, if in any at all. See these times drive mainly at revelations in all things. Touching Knowledge, Assurance, Practice, and this of Singing. It is an extraordinary gift if Ministers or Christians can speak divine Matter pertinently, upon the sudden extemporarily in preaching and exhorting any length of time. Who then shallbe able upon a sudden to speak matter and form that is meeter, fit for singing. For if men will sing, though alone, any tune, and not yell out a confused noise, they must measure out their words to a certain length. And than who can study matter and meeter all in the same instant, and be devout too? We never read in the Scripture of any such, but rather the contrary, David penned his Psalms, Moses penned his Song, and both with exactness and variety of meeter, which argue not sudden rapsodicall singing. 2. We say that no Christians can sing together, because their meditations will differ, if not the meeter too, and so make confusion.  
2. For Christians deliberate composing the matter of Psalms to be sung in common, we have no rule in the Scripture to require that. Generally those that penned the matter of Psalms, were extraordinary men, as Moses, David, Isaiab, Jeremiah, Habakuk, etc. 2. We read of a gift of praying and preaching, etc. But we read not of a particular gift given by Christ in the new Testament, to one above another, to compose the matter or ditties of Psalms. If not, then 3. there will be a doubt whose Psalms shall be sung, whether those composed by this brother, or that brother. 3. We prefer man's composall before Gods, whereas in preaching, the Scriptures is the text. In baptising and administering the communion, the Scripture is the form. For praying, the Lords prayer is the platform. And so by the same analogy David's Psalms are the ditty for singing. In all to keep to the platforms of Scripture. 4. Men are but men. If in the matter or ditty: (for I do not now speak of meeter) there should be any unsoundness of doctrine, by custom and the music, the people would fall in love with it, and as Zanchy saith very well, there would be no removing it.  
If all Churches should have their several metres for singing, it would not so tend to the union of Churches, and anticipating of emulations. But if all Christians should be left to compose several spiritual songs upon all varieties of occasions, the strong would be forced to spend much time in metrical composalls, and yet not have one in a readiness suitable to a new emergent occasion, when the cause and the cheerful mind call for it; and the weak shall never sing, because they can compose none at all.  
For a general close to all that is objected of singing with the spirit, and worshipping in spirit, Joh. 4. We say, That we may sing David's Psalms, and yet sing with the spirit. As preaching the text of the Gospel is a ministry of the Spirit, 2. Cor. 3. And so in using Scripture forms of baptising and holy Supper, the Spirit doth come in with it; the more we say, or pray, or sing the words of the Spirit, the more do we those according to the mind of the Spirit. All what the Spirit suggests, is what it hath already written, and for us to use, as Rom. 15.4. Whatsoever was written afore time, was for our learning, that we through patience, and comfort of the Scriptures, might have hope.  
3. Objection from the matter, is this. Is not (say the reasons against singing) this a confused praising God, when we shall offer to him the exhortations of praise? This is giving to God his exhortation again, and leaving the duty undone. Is not this sinful to answer God in his own words? God commands his people to praise him: Now for us to take those words God speaks to us, and speak them to God again, and thereby think we have done the duty, when indeed we leave the duty undone. This is sinful.  
Answ. Why may we not as well sing to God what God says to us, as well as pray that in prayer which God saith to us. David did both, Psal. 27. Thou (Lord) saidst, seek ye my face: My heart answered, Thy face Lord will I seek. David thinks he praiseth God in song, by singing exhortations to praise. Psal. 136. See the first three verses, and the last verse. So Psal. 148. Psal. 149. Psal. 150. As Luther said, Praying is the best preparation to prayer; for than we set upon it in God's strength. But in meditation in our own strength. So sure singing exhortations to prayer, is an excellent preparation to sing praises. And therefore David gins many of his Psalms with exhortations to praise.  
2 sort of Objections are from the Form.  
1 Obj. Set forms in singing Psalms are invented by men. So the Certain Reasons.  

1 Answ. If turning David's Psalms into English Meeter be humane invention when the matter is purely divine Scripture; how much more may that be said to be humane invention when the matter and form is composed by you that make this Objection.  
2 By the same Argument you may call composing of Sermons humane inventions.   
2 Obj. From the Form is, That the singing of David's Psalms in our English Meeter is an imposition imposed by men. So the Certain Reasons.  

1 Answ. There was never any Law, or Canon, or, etc. extant that I know to impose our English Meeter on the Churches. All that is said is in the Title to the singing Psalms, viz. Set forth and allowed to be sung in Churches, and private Families to prevent ungodly ballads. Here is no imposition, but only permission, men may sing them, and not sing them, and yet not be punished. For in all the prelatical persecutions, men were never persecuted for omitting to sing them publicly or privately.  
2. That were a fare greater imposition, if (as we have seen instance) men shall compose Psalms or spiritual Songs for matter and form, and read them to the Church upon the sudden to sing, without the advice of the Church whether they were orthodox or no, and without their allowance and leave that they should be used by the Church; and so causing men to offer up to God instantly that which they did not well know what it was; and so could not sing with that faith and affection as they ought: doubting what might follow in the next line, not having any sight of it in their books, nor any impression of it in their memories, whether it were warrantable or no, to the great offence of some of the Congregation.   
3 Obj. From the Form is that it is liturgical, and Cathedral, as in Paul's and Westminster, etc. So those Reasons.  
Ans. David's Psalms sung some phrases in our English Meeter differ much from Cathedral singing, which is so abominable, in which is sung almost every thing, unlawful Litanies, and Creeds, and other prose not framed in Meeter fit for singing. Besides they do not let all the Congregation, neither sing, nor understand what is sung; battologizing and quavering over the same words vainly. Yea nor do all they sing together, but first one sings an Anthem, then half the Chore, than the other, tossing the Word of God like a Tenice-ball. Then all yelling together with confused noise, 
Hieron. on 5. Bphes. Aug. Confess.  This we utterly dislike as most unlawful. As Hieronius of old declaimed justly against it, calling it, Musicam Theatralem, Stage play singing. And Augustine, A studying of Music, rather than heavenly melody and devotion. And the gloss quipping it with two verses.  

Non vox sed votum, non musica cordula, sed cor:  
Non clamour, sed amor, psallit in aure Dei.   

Soul vows, not airy voice,  
Not Art, but heart God hears  
Not loud noise, but love joys  
Make Music in God's ears.   
3 Obj. from the form. The Prophets, Christ, or his Apostles never praised God by any form invented by man, but upon all occasions by the powerful operation of the Spirit. 2 Pet. 2.21. Holy men of God spoke as they were moved by the holy Ghost. So those Reasons.  
1 Answ. This text is not meant of singing, and expressing what we find penned in the Word of God; But of the extraordinary inspiration of the Spirit directing infallibly some few extraordinary men, Prophets, Apostles, etc. to pen the divine texts of Scriptures. Among which we find in other Scriptures that they penned some Psalms and spiritual Songs; and sang them themselves, and there expressly left them to the Churches to sing. Exod. 15.1. Then sang Moses and the Children of Israel this Song. 2 Chron. 35.25. And Jeremiah lamented Josiah, and all the singing men and singing women spoke of Josiah in their lamentations to this day, and made them an ordinance in Israel, and behold they are written in the Lamentations. That is, in the Lamentations of Jeremiah, penned with great variety of meeter, as they that can but read Hebrew may see somewhat of it. And what is the meaning of the titles of the Psalms (which are very Text) To the chief Musician: A Psalm for Asaph: A Psalm for the sons of Korah: A Psalm for the Sabbath day: A Psalm of degrees, of which there are many, which being excellent Psalms were appointed to be sung upon the stairs of the Temple in the beginning of their public worship, and therefore some translate, Psalms of or for the stairs: I say, what is the meaning of all these titles of the Psalms, if not left to the Churches to sing?  
2 Answ. If only they must sing that can speak as they 2 Pet. 1. last, than none must sing. For prophecy is ceased, Apostles and extraordinary men cease.  
3 Answ. Either the Churches must sing these spiritual Psalms and Songs composed in Scripture, or else some of their own composing; or none. Not none, for it is an ordinance enjoined in the New Testament, as you have heard fully proved. If you sing those of your own composing; they are rather invented by men, and imposed by men, than the Psalms of David, etc. turned into English meeter. For in this we sing for matter, and words as near as may be, only that which was invented and imposed by the holy Ghost.  
3. sort of Objections are from the translation of David's Psalms into English meeter. This is an objection of a later stamp, than the Certain Reasons. Some say that that translation is full of corruptions. Others speak more grossly, that it hath many lies in it.  
Answ. We stand not here to justify corrupt translations. Nor on the other side may others talk of lies in them, till they know what a lie is. Every speaking an untruth by mistake is not a lie; but a lie is, to speak false and to know it, and yet vent it to the deceiving of the hearer. Mentiri est contra mentem ire, said August. To lie is to speak against ones conscience. And Mendacem est falsa vocis significatio, cum intentione fallendi. Aug. lib. de mendacium. To lie is to utter a falsehood with an intent to deceive. Dare any say, that Mr. Sternhold and Mr. Hopkins, etc. that translated David's Psalms into English meeter, did wilfully mistake, with an intent to deceive the Churches? Can they have done it, and other learned men never find them out in their study to deceive? As for corruptions in translating, it should seem their endeavour was to avoid them as much as they could, much more lying. For the Title of the singing Psalms saith, that their translation was conferred with the Hebrew. Durst this title be so long printed, if for the general it had not been true? Would the Churches, and Martyrs have so long used them, if in some good measure they had not been faithfully done? What can there be done of men but still it will appear as done by men; namely, imperfect. All translations that ever were of the Bible in any language either of the Schools, as Greek and Latin, or of Nations, have many mistake; therefore shall we read none of them? The Churches knew there were many faults in the old English Translation of our Bibles; did they therefore ill to read it till they had a better? So hath the last and best English Translations some mistakes known to the Churches, therefore shall we not use it till we have a more exact? Do we ever look for perfection before the great restitution of all things? If any do translate as near as they can, and to the sense, the holy Ghost accepts of it. The Greek Translation is full of mistakes; yet the Apostles allegeth that oft in the New Testament, where they translate near the sense, though they miss in the phrase. The very Hebrew text itself of the Old Testament, hath 800 divers readings. And sometimes the holy Ghost in the New Testament takes the one, sometimes the other, sometimes both. There is one mistake, a gross one in all the Jews Bibles, Psal. 22.16. where they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kaari, As a Lion, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kaaru for to pierce, which the holy Ghost corrects. Matth. 27.35. And in the New Testament in Greek there are above a thousand divers readings. Shall we therefore cast away the whole Bible? Oft writing and printing will cause mistakes in any books. God hath promised indeed to keep his word to an iota, to a tittle. But not in this or that particular individual Copy, or Translation. But in specie, among all we shall find all the truth. So for men, God doth not reveal all minutes of truth to every man, but to all his Churches in general, of Jews and Gentiles, that we may not be perfect the one without the other. Now than what will the Objectors do, if they will compose Psalms of their own heads; must not they follow those Translations they understand? If so, that they do will not be perfect. I speak not all this, as if against a better Translation of the Psalms into English Meeter, I do with the reformed Churches earnestly desire it. But I would not have an Ordinance laid aside (with scandal to the Brethren) because we cannot have it in perfection.  
4. sort of Objections is touching our warrant to sing David's Psalms in English Meeter.  
1. Obj. Whether that be not against it, 1 Cor. 14.26. How is it then brethren? when ye come together, every one of you hath a Psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done to edifying.  
Answ. Touching warrant in general, we have anticipated our answer here, all along a fore. As for that place, 1 Cor. 14.26. we cannot conceive the Apostle more to forbid Psalms than doctrines, interpretations, etc. which not rational man will think to be forbidden. The scope of the Apostle is evidently manifest to be only to admonish them to do all things in order, and to edification. So the close of the verse, and v. 27.29.30.31.  
Q. But doth not this place hold out to us, that one only in the Congregation should sing, and all the Congregation silently attend?  
Anws. 
* Vid. Aretium, vetus Ecclesia non uni omnia imponebat, sed alius legebat, alius interpretabatur, alius addebat suum judicium, alius preces habebat, alius canebat, etc. Aret. in 1 Cor. 14.26.  If we suppose that this place should intimate that sometimes, a godly brother upon some special occasions having composed a spiritual song, the congregation hath given leave to him to sing it in the Congregation, whiles they silently attended, as at other times to a Sermon, or the public prayer; yet this cannot infer that always it should be so, or that the Congregation might not sing together; for the texts alleged in the 1. Head, the ground of singing, clearly evince that Churches did, and may sing even all the Congregation altogether.  
2 Obj. Touching warrant, is: How we can sing those Psalms that are historical that belonged to other times and men? And how we can sing those that contain divine direful imprecations.  
Ans. We may (saith Doctor Ames) sing those historical ones, by meditating as we sing to draw thence consolation and confidence according to Rom. 15.4. And, we must to that end, take upon us the person either of those that composed them, or of them of whom they were composed, that we may think what is said by them, or touching them, is said some how even to us. And for those imprecating Psalms, 1. (saith he) we may meditate in singing on the formidable dread of God against impenitent sinners. 2. We may pray in singing that God will hasten his just judgements on the in curable enemies of the Church; though not against our private personal adversaries.  
3 Obj. Touching warrant is: That in turning David's Psalms into, and singing them, in Meeter with adding and changing of words, is adding to, if not diminishing from the text of David's Psalms; on which adding and diminishing is pronounced a curse. Revel. 22.18, 19 Deut. 4.2. Prov. 30.6.  
Ans. There is no adding, but only explaining; even as we do in translating the Bible, and in alleging texts in Sermons, applying them to particular purposes; so that unless you dare say that these are unlawful, you must not say the other is unlaw The Lord requires no more of us in such using the Scriptures but to keep to the sense, as is plain a thousand times over in the Apostles alleging in the New Testament places out of the Old.  
The fifth and last sorts of Objections are from communion and fellowship with wicked men in the duty of singing Psalms.  
Ans. If we may not sing in a mixed Congregation, than not pray. For singing for the most part is but more deliberate meditationall praying. If we may not pray in a mixed congregation; then we must not have the Word preached (which is a gathering ordinance belonging to all) blessed to the auditory by prayer. Christ prayed amidst unbelievers. Joh. 11. v. 41.45. Jesus lifted up his eyes, and said, I thank thee O Father, etc. Then many of the Jews believed on him. Other places might be alleged but for haste. As his giving thanks when he miraculously fed the multitudes with a few loaves and fishes. And Joh. 12.27, 28, 29. see before, etc. after there was a mixed multitude about him. To decline praying in a mixed congregation, is to lay a footing for neglecting of prayer in families, and so to let them live as Atheists. Psal. 14. As for the holy Communion, it doth intimate us to be, and integrate and seal us into one body, (the body of Christ, is his Church) It doth suppose us to be one lump, 1 Corinth. 5. one bread, 1 Corinth. 10. It is an ordinance to give one life to them that have some already. And therefore in this Ordinance none but supposed Saints or believers may join with us. But for singing, the sound is natural, the tune artificial, (in which is no spiritual communion at all) and for the matter it is common as other places of Scripture to all. Lastly for manner, if they sing aright with faith and affection, they are meet for Communion therein. If not, they sing not at all spiritually, and so we have no true fellowship with them; just as we may say as much of praying. Men may haply cavil against this answer; but let them rest satisfied till they can show us a word to exclude the mixed multitude from praying and singing as we have, from Communions. James writing to the twelve Tribes scattered abroad, Jam. 1.1. bids them sing Psalms, Jam. 5.13. I may say of this case here, as once was said in humane ancient stories touching parricide, there was no Law anciently made against it, because it was supposed never any child would be so unnatural as to kill his parent. So no casuist or controversy moves this doubt of singing Psalms in a mixed congregation: therein all learned men are silent, as supposing none would be so unspiritual as to question it.  
To close up all. You have heard what we can say for the defence of the lawfulness to sing as we do in our English Churches; wherein we concur with all reformed Churches. As that of Germany, where Luther would call for the 46 Psalms in his troubles; And Zamchie would say, 
Zanch. on Ephes. 5. de Music. in Eccles.  By any means sing the Psalms and Hymns of the Scriptures, for the bringing in of others will be of dangerous consequence. Of Scotland, where Buchanan was so taken with it, that he most elegantly turned the Psalms into Latin Meeter. Of the Greek Churches, of the French, of Holland, of New-England; all which have for that purpose translated David's Psalms into Meeter in their own tongues. Even as at this day (as I am assured from them that have been ear witnesses) the Jews in their Synagogues sing the Psalms of David in their own Hebrew tongue. So that besides all that hath been said, we have the custone of all the reformed Churches of God; and this is not to be despised 
* 1 Cor. 11.16. , but rather they that yet will not be satisfied are to be put by with that of the Apostle in another case, If any man seem to be contentious, (as to lay aside singing of David's Psalms) we have no such custom, nor the Churches of God. In the same 1 Cor. 11.16.    

A Discourse of our worthy Brethren of New-England, declaring their grave Judgement touching not only the lawfulness, but also the necessity of the heavenly Ordinance of singing Scripture Psalms in Meeter in the Churches of God. Which Discourse coming to the hand of the Author, after he had finished his weak Tract, he thought good to annex for strengthening his, and settling the doubting Christian.  
THe singing of Psalms, though it breath forth nothing but holy harmony, and melody: yet such is the subtlety of the enemy, and the enmity of our nature against the Lord, and his ways, that our hearts can find matter of discord in this harmony, and crotchets of division in this holy melody: for, There have been three questions especially stirring concerning singing. First, what Psalms are to be sung in Churches? whether david's and other Scripture Psalms, or the Psalms invented by the gifts of godly men in every age of the Church? Secondly, if Scripture Psalms, whether in their own words, or in such meeter as English poetry is wont to run in? Thirdly, by whom are they to be sung? whether by the whole Churches together with their voices? or by one man singing alone, and the restjoyning in silence, and in the close saying, Amen.  
Touching the first, certainly the singing of David's Psalms was an acceptable worship of God, not only in his own, but in succeeding times. As in Solomon's time, 2 Chron. 5.13. in Jehosaphats time, 2 Chron. 20.21. in Ezra his time, Ezra 3.10, 11. and the text is evident, in Hezekiahs' time they are commanded to sing praise in the words of David, and Asaph, 2 Chron. 29.30. which one place may serve to resolve two of the questions (the first and the last) at once, for this commandment was it ceremonial or moral? some things in it indeed were ceremonial, as their musical Instruments, etc. but what ceremony was there in singing praise with the words of David and Asaph? what if David was a type of Christ, was Asaph also? was every thing of David typical? are his words (which are of moral, universal, and perpetual authority in all nations and ages) are they typical? what type can be imagined in making use of his songs to praise the Lord? If they were typical because the ceremony of musical Instruments was joined with them, than their prayers were also typical, because they had that ceremony of incense admixed with them: but we know that prayer than was a moral duty, notwithstanding the incense; and so singing those Psalms notwithstanding their musical Instruments. Beside, that which was typical (as that they were sung with musical Instruments, by the twenty four orders of Priests and Levites. 1 Chron. 25.9.) must have the moral and spiritual accomplishment in the New Testament, in all the Churches of the Saints principally, who are made Kings and Priests, Rev. 1.6. and are the first-fruits unto God. Rev. 14.4. as the Levites were, Numb. 3.45. with hearts and lips, instead of musical Instruments, to praise the Lord; who are set forth (as some judiciously think) Rev. 4.4. by twenty four Elders, in the ripe age of the Church, Gal. 4.1, 2, 3. answering to the twenty four orders of Priests and Levites, 1 Chron. 25.9. Therefore not some select members, but the whole Church is commanded to teach one another in all the several sorts of David's Psalms, some being called by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Psalms, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hymns, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: spiritual songs. So that if the singing David's Psalms be a moral duty and therefore perpetual; then we under the New Testament are bound to sing them as well as they under the old: and if we are expressly commanded to sing Psalms, Hymns, and spiritual songs, then either we must sing David's Psalms, or else may affirm they are not spiritual songs: which being penned by an extraordinary gift of the Spirit, for the sake especially of God's spiritual Israel; not to be read and preached only (as other parts of holy Writ) but to be sung also, they are therefore most spiritual, and still to be sung of all the Israel of God: and verily as their sin is exceeding great, who will allow David's Psalms (as other Scriptures) to be read in Churches (which is one end) but not to be preached also (which is another end) so their sin is crying before God, who will allow them to be read and preached, but seek to deprive the Lord of the glory of the third end of them, which is to sing them in Christian Churches.  
Obj. 1. If it be said that the Saints in the primitive Church did compile spiritual songs of their own inditing, and sing them before the Church. 1 Cor. 14, 15, 16.  
Ans. We answer first, that those Saints compiled these spiritual songs by the extraordinary gifts of the spirit (common in those days) whereby they were enabled to praise the Lord in strange tongues, wherein learned Paraeus proves those Psalms were uttered, in his Comment on that place, ver. 14. which extraordinary gifts, if they were still in the Churches, we should allow them the like liberty now. Secondly, suppose those Psalms were sung by an ordinary gift (which we suppose cannot be evicted) doth it therefore follow that they did not, and that we ought not to sing David's Psalms? must the ordinary gifts of a private man quench the spirit still speaking to us by the extraordinary gifts of his servant David? there is not the least foot-step of example, or precept, or colour of reason for such a bold practice.  
Obj. 2. Ministers are allowed to pray conceived prayers, and why not to sing conceived Psalms? must we not sing in the spirit as well as pray in the spirit?  
Ans. First, because every good Minister hath not a gift of spiritual poetry to compose extemporary Psalms as he hath of prayer. Secondly, suppose he had, yet seeing Psalms are to be sung by a joint consent and harmony of all the Church in heart and voice (as we shall prove) this cannot be done except he that composeth a Psalm, bringeth into the Church set forms of Psalms of his own invention; for which we find no warrant or precedent in any ordinary officers of the Church throughout the Scriptures. Thirdly, because the book of Psalms is so complete a System of Psalms, which the holy Ghost himself in infinite wisdom hath made to suit all the conditions, necessities, tempations, affections, etc. of men in all ages; (as most of all our interpreters on the Psalrues have fully and particularly cleared) therefore by this the Lord seemeth to stop all men's mouths and minds, ordinarily to compile or sing any other Psalms (under colour that the occasions and conditions of the Church are new, etc.) for the public use of the Church; seeing, let our condition be what it will, the Lord himself hath supplied us with fare better: And therefore in Hezekiahs' time, though doubtless there were among them, those that had extraordinary gifts to compile new songs on those new occasions, as Isaiah and Micah, etc. yet we read, that they are commanded to sing in the words of David and Asaph, which were ordinarily to be used in the public worship of God: And we doubt not but those that are wise will easily see; that those set forms of Psalms of Gods own appointment, not of man's conceived gift, or humane imposition, were sung in the Spirit by those holy Levites, as well as their prayers were in the Spirit which themselves conceived, the Lord not then binding them therein to any set forms; and shall set forms of Psalms appointed of God, not be sung in the Spirit now, which others did then?  
Question. But why may not one compose a Psalm and sing it alone with a loud voice, and the rest join with him in silence, and in the end say, Amen?  
Answ. If such a practice was found in the Church of Corinth, when any had a Psalm suggested by an extraordinary gift, yet in singing ordinary Psalms, the whole Church is to join together in heart and voice to praise the Lord. For  
First, David's Psalms as hath been showed, were sung in heart and voice together, by the twenty four Orders of the Musicians of the Temple, who typed out the twenty four Elders, all the members especially of Christian Churches, Rev. 5.8. who are made Kings and Priests to God, to praise him as they did: for if there were any other order of singing Choristers beside the body of the people to succeed those, the Lord would doubtless have given direction in the Gospel for their qualification, election, maintenance, etc. as he did for the Musicians of the Temple, and as his faithfulness hath done for all other Church-officers in the New Testament.  
Secondly, others beside the Levites (the chief Singers) in the Jewish Church, did also sing the Lords songs; else why are they commanded frequently to sing, as in Psal. 100.1, 2, 3. Psal. 95.1, 2, 3. Psal. 102. Title, with v. 18. and Exod. 15.1. not only Moses, but all Israel sang that song, they spoke saying (as it is in the orig.) all as well as Moses, the women also as well as the men, ver. 20, 21. and Deut. 32. (whereto some think John had reference as well as to Exod. 15.1. when he brings in the Protestant Churches getting the victory over the beast with Harps in their hands, and singing the song of Moses, Rev. 15.3.) this song Moses is commanded not only to put into their hearts, but into their mouths also, Deut. 31.19. which argues they were with their mouths to sing it together as well as with their hearts.  
Thirdly, Isaiah foretells in the days of the new Testament, that God's watchment and desolate lost souls (signified by waste places) should with their voices sing together, Isa. 52.8.9. and Rev. 7.9, 10. the song of the Lamb was by many together, and the Apostle expressly commands the singing of Psalms, Hymns, etc. not to any select Christians, but to the whole Church, Eph. 5.19. Col. 3.16. Paul and Silas sang together in private, Acts 16. 25. and must the public hear only one man sing? To all these we may add the practice of the primitive Churches, the testistimony of ancient and holy Basil, is in stead of many, Epist. 63. When one of us (saith he) hath begun a Psalm, the rest of us set in to sing with him, all of us with one heart and one voice; and this, saith he, is the common practice of the Churches of Egypt, Lybia, Thebes, Palestina, Syria, and those that dwell on Euphrates, and generally every where, where singing of Psalms is of any account. To the same purpose also Eusebius gives witness, Eceles. hist. lib. 2. cap. 17. The objections made against this, do most of them plead against joining to sing in heart as well as in voice, as that by this means others out of the Church will sing, as also that we are not always in a suitable estate to the matter sung, and likewise that all cannot sing with understanding; in all not therefore all that have understanding, join in heart and voice together? Are not all the creatures in heaven, earth, seas, men, beasts, fishes, fowls, etc. commanded to praise the Lord, and yet none of these but men, and godly men too, can do it with spiritual understanding.  
As for the scruple that some take at the translation of the book of Psalms into meeter, because David's Psalms were sung in his own words without meeter: we answer. First, there are many verses together in several Psalms of David, which run in rhythms (as those that know the Hebrow, and as Buxtorf shows, Thesau. p. 629.) which shows at least the lawfulness of singing Psalms in English rhythms.  
Secondly, the Psalms are penned in such verses as are suitable to the Poetry of the Hebrew language, and not in the common stile of such other books of the old Testament, as are not poetical; now no Protestant doubteth but that all the books of the Scripture should by God's ordinance be extant in the mother tongue of each nation, 
☟ Observe Reader that this Note, viz.  that they may be understood of all: hence the Psalms are to betranslated into our English tongue: and if in our English tongue we are to sing them, 
* See Mr. Mede on 1 Cor. 11.5. where he proves that it is so far from being unlawful for a woman to sing, because she is not permitted to speak in the Church, that in singing she ought to speak as being her duty of prophesying. I say this note being omitted in his place, must be referred thither viz. 10 pa. 9 lin. the last.  then as all our English songs (according to the course of our English Poetry) do run in meeter, so ought David's Psalms to be translated into meeter, that so we may sing the Lords songs, as in our English tongue, so in such verses as are familiar to an English care, which are commonly Metrical: and as it can be no just offence to any good conscience to sing david's Hebrew songs in English words, so neiher to sing his Poetical verses in English Poetical meeter: men might as well stumble at singing the Hebrew Psalms in our English tunes (and not in the Hebrew tunes) as at singing them in English meeter (which are our verses) and not in such verses as are generally used by David according to the Poetry of the Hebrew language: but the truth is, as the Lord hath hid from us the Hebrew tunes, lest we should think ourselves bound to imitate them; so also the course and frame (for the most part) of their Hebrew Poetry, that we might not think ourselves bound to imitate that, but that every nation without scruple might follow as the graver sort of tunes of their own country songs, so the graver sort of verses of their own country Poetry.  
FINIS.