1. The warrantablenesse of it from the word of word.

CHristians under the Gospel, and New Testament, have commended, yea commanded to them the singing of Psalmes in publick and privat, both by precept and paterne, Ephes. 5.19. Spea­king to your selves in Psalmes, and Hymnes, and spiri­rituall 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 Greeke 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 enjoynes them this heavenly musick of singing Psalms, as that which will both glad their hearts (making, saith he, melody in your hearts) and glorifie God (making it to the Lord) So Coloss. 3. 16. Let the word of Christ dwell in you richly, in all wisedome, teaching and admonishing your selves in Psalmes, and Hymnes, and spirituall Odes, or as it is in our translation, spirituall 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 Psalmes, as that which did suit with a godly mans grace, and Gods glory. Jam. 5.13. Is any afflicted? Let him pray. Is any merry? Let him sing Psalmes. The Apostle doth as well command singing as praying; and shewes that singing Psalmes is as proper to Christian joy, as praying is to Christians afflictions. Christ himselfe sang with his Disci­ples, Matth. 26.30. And Paul and Silas sang in the Stockes, 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 doe sing, Luk. 2.13. The Chore, [Page 2]the Greek word,Gr. A [...] [...] oft applied by the Sept. to Davids Psalmes. Syr. [...] Sign. Hym­nodiam dice­ [...] canere. The Hebrew word [...] is the Title of Davids Psalms the Syriack word in the Syriack copie, the He­brew-word in Hutters Hebrew translation, the matter and oc­casion shew they sang*. In the Revelation we have oft mention of singing, alluding to Moses Songs, and Davids Psalms, by men­tioning Hallelujah: Whether you understand the Church tri­umphant, or rather militant, both confirme the excellencie of singing, these places are as evident as evident may be, and so farre beyond all exception, as that no pretence can be made a­gainst them. They are alledged 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 onely spoken, but practised by Christ and his Apostles: And their expressions are so full, that they include all godly singing, by what names or termes 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. Psalmes are of Morall things, as what wee ought to pra­ctise, or leave undone. Hymnes of Divine things setting forth the power and Majestie of God, admiring his be­nefits and acts of providence. Canticles, Odes, or (as they are here translated) Spirituall Songs are of Naturall things, as of the concent, order, and concord of the world, and all the crea­tures, but in a spirituall way, as he hath it in the beginning of his distinction: He that is full of the Spirit (saith he) can take Psalmes and Hymnes, and Canticles, spiritually.

Or whether we distinguish of Psalmes according to the au­thours (as some doe) that Psalmes signifie Davids Psalmes; Hymnes, the songs composed by Moses, Exod. 15. Dent. 31.30. Deborah, Judg. 5. Isaiah chap. 5. &c. Spirituall 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 Lords Supper, and a prayer against the Turk and Pope in meeter by R. W. And many of the pious Ancients penned many spiritu­all [Page 3]Songs in Latine and Greek.See Bibli­oth. Patrum. Now whether Christians had rather sing these, or those composed by men endued with the infallible spirit of Prophesie, I leave them to consider. But of this after.

Or whether we distinguish with Calvin, A Psalme is sung together with an instrument. A Hymne is a Canticle, or song of praise. An Ode, or spirituall song, contains praises and pre­cepts, or instructions and exhortations.

Or whether we distinguish as Beza, Zanchie, and the notes in our English Bibles. That Psalmes are those that containe vari­ous and mixt arguments, as Lamentations and complainings to God, narrations of our condition before God, expostations and reasonings with God, to grant good, or remove evill. These (they say) the Hebrewes call Mizmorim, MIZMOR is the particu­lar Title of many psalmes. of Zamar to sing. Hymnes are [...], Laudative, which properly handle the praises of God. Therefore the Greek Writers say,Gr. Schol. Chrys. [...]: That is, a Hymne is more holy then a Psalme: for the supernall powers, or Angels doe sing Hymnes of God to God; but doe not sing Psalmes. These Hymnes (they say) are called in He­brew Tehillim, praises, of Halal to praise. Odes, or spirituall Songs, are peculiar Hymnes of some speciall matter of praise; shorter in quantity, and of an higher forme and straine of Di­vine Poetry; and these, say they, the Hebrewes call Schirim, of Scur to sing.The word SCHIR is the title of those short psalmes of de­grees, which for their excel­lency and use, and form, are called Psalmes of Degrees some nice cri­ticismes 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. Psalmes & Hymnes and spiritual sangs Ephes. 5.19.

Yet I must tell you by the way, that these words in Hebrew doe not make such a precise difference. For Tehillim is the ge­nerall Title of all the Psalmes. Mismor the particular Title of most Psalmes. Ad Schir the promiscuous Title sometimes of o­ther Psalmes, as well as of the Psalmes of Degrees. Nor doe the Greek words make such a distinguishing difference: For a Psalme is of [...], to sing. And a Hymne of [...], to sing praise. And an Ode, called a spirituall Ode or Song, by our translators is of the word A' [...], to sing. So that it seemes to me, that the Apostle useth many words to signifie that all our singing, of what sort soever, should be of divine things, and not vain things, to glorifie God, and not to please our foolish phan­tasies.

But whether we distinguish the one way or the other, we see [Page 4]the Apostles presse the dutie of spirituall 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 cleare, that very few, since the comming 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 Ecclesiasticall singing of Psalmes. Against whom the said Augustine (as he saith himselfe) wrote a book in the behalfe of Ecclesiasticall, or Church-singing of Psalmes; which book began thus: They that make mention.

Zanchie that was a famous Writer some 50. yeares since, saith that some argued against singing of Psalmes. He tells us their Arguments,

• 1. That Elijah derided the singing of Baals 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 witnesse whereof at this day there is nor Organs nor singing in the Popes secret Chappell.

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 Baals Priests sang. They will easily say, that privat prayer, and singing of Psalmes are two distinct things. They wil question if the Church of Rome, while purer, did not sing (which is doubt­full, 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 Chappell. 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 heare all the question that hath been made (that I know of) of singing in all ages, till this age, wherein every old Heresie, is revived, stripping Christ [Page 5]of all. Anabaptisme that began to oppose Reformation in fa­mous Luthers time, is risen againe, taking away Baptisme from beleevers children. Antinomianisme, that opposed in worthy Pareus his time, is sprung up to take away comman­dements and duties. Familisme in H. N. the authour his time, is sprung up to take away the signes of grace, and set up imme­diate revelations. Arminianisme, 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 uni­versall redemption. Socinianisme in the time of Hereticall Ar­rius, is started up again to take away the Deity of Christ. E­picurisme, as ancient as the time of the Sadduces, is risen, which takes away the immortalitie of the soule. Antisabbatarianisme that was rank in the reigne of the Prelats. B. White, D. Heilin, D. Poclington, &c. is now revived, taking away the Sabbath.

And so the opinion of the Hilarians unlawfulnesse of singing Psalmes, 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 soule.

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 injoyn and practise singing after all Davidicall musicke, and Temple Hymnes were down; and the best reformed Churches ever since have practised: let us not lose our sweet ordinance, all little enough to cheer our soules.

3. The ancientnesse of the use of Singing.

Quo antiqui­us eo melius. To make good what I say, that singing of Psalmes 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 Luthers time,1540. above an hundred yeares since, it was in much esteeme 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. Psalm, and let them all doe 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 doe that onely, who attended so to singing, as to neglect holinesse of life, just as our Cathedrall men, who sing the Scriptures, prayers, &c.

For Hieron and Augustine it makes no matter which we put first, though in age (we know) Hieron was ancienter then 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 Rhetorick, and heard Ambrose (as Bucholcerus saith) about 385. after writing divers bookes,Aug. lib. de Catechizan­dis rudibus Retractat. lib. 2. cap. 11. commends the Churches in Egypt for their sweet eja­culatory singings, saying, that not voyces, but devotions as­cend up to Gods eares. Adding that he would have their pub­lick singings to be such as that all the people might understan­dingly say Amen. He wrote also a booke (as we have said) a­gainst Hilarius in the behalfe 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 Psalmes with purity, serenity, and spirituall cheerfulnesse of heart, then all the Psalter with distractions of heart.

Ambrose made Episc. Mediol. 369. about 369. yeares after Christ, (as Bucholc. affirms,Lib. 9. Con­fessionum.) is said by Augustine to have zealously put on the Westerne Churches in singing of Hymnes and Psalms. Among whom the Roman Church was then eminent.

Basil the great,365. a learned pious man, mightily commends the [Page 7]singing of Psalmes (as we shall heare afterwards in the use­fulnesse of it) and therefore no doubt it was the custome of the Greek Churches in his time, who flourished about 365. yeares365. after Christ. So he in his Com. in Gr. upon the Psalms.

Athanasius advanced singing in the Greeke Church of Alex­andria, who flourished about the yeare 325. viz. then made E­piscop. eo loci, which Augustine commends, and Gregory in imitats 325. in the Latin Church.

Tertullian, who flourished neerer the Apostles times, saith,194. that the Christians after their Love-feasts, as Jude calls them,Apologet. cap. 19. Jude 12.98. (Tertullian useth the same word) were wont to sing out of the holy Scriptures.

Eusebius tells us, that Plinie the second (about Anno 98.) wrote an Epistle to Trajan the Emperour,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 Hymnes and praises to Christ as to a God. And the same Eusebius testi­fies, that Philo Judaeus did testifie 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 Plinie and Trajan lived in the time of the Apostle John, who died not till about 100. yeares after Christ.

And thus I have brought the practice of the Churches in sing­ing of Psalmes, up to the Apostles times, by the writings of the most godly and learned men of former ages, whose judgments you have heard approving the goodnesse of the practice, as well as their Histories affirming the truth of the fact.

Upon which Zanchie boldly affirmes, that singing was an A­postolicall 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 necessarinesse of Singing with other Ordinances.

The Churches well knew, that some ordinances are maimed without the connexion of this Gospel Musick with them; if we follow the Scriptures, and example of Christ and the Apostles. How doe we celebrate a day of praise for deliverance, accor­ding to the Scriptures, unlesse we have Psalmes and Hymnes of praise, as Moses had, Exod. 15. Deborah had, Judg. 5. David had, [Page 8]2 Sam. 22.2?See also Junius on Judg. 5.2. which Psalmes all Israel sang, Exod. 15.1. Psal. 18. How doe we receive the communion after the example of Christ (which we justly urge for sitting at the Communion,) if after the administration thereof we doe not sing an Hymne or Psalme? When are we Christian-like 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? Saints glory in tribulation oft-times, Rom. 5.2. so that Paul and Silas sing Psalmes in the prison, yea in the stocks. What kind of Christians then 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 sweetned their meetings and duties with singing of Psalmes afore they parted, as we heard before. The truth is, devout singing of Psalmes is a savourie sauce to relish every condition and or­dinance, that is an iterated ordinance. For Baptisme 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 spirituall sauce is meat it selfe. In singing we pray, we praise, we confesse, we petition, we exhort, we meditate, we beleeve, we joy, we mourn. Singing is praising, Ephes. 5.19.20. Speaking to your selves in Psalmes and giving thankes al­wayes. 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 your selves. As David entitles one of his Psalmes, A Psalme to bring to re­membrance. It is teaching; Exhorting and admonisting our owne souls, Coloss. 3.16. Teaching and admonishing your selves in Psalms, &c. It is mourning. See Davids many Penitentiall Psalms. And that 102. Psalme, whose title, or first verse (so in the Hebrew) is, A prayer of the afflicted when he is over-whelmed, 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 adde the sad song of the Lamentations of Jeremiah for the afflictions of the Church, and made in curious meetre with great varietie (as they that know the Hebrew can see) which the Jewes sung for many yeares, 2 Chron. 35.24, 25. And all Judah and Jerusa­lem [Page 9]mourned for Josiah (for his death was the beginning of the ruine of the Church) and Jeremiah lamented for Josiah, For 22 yeares at least, till the captivity in Zedechia his time. and all the singing men, and singing women spake 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 naturall affections and conditions of men to sing Psalmes upon a day of humiliation. It is most certain also, upon exceeding good expe­rience, that singing of Psalmes hath mightily humbled the soule even to teares. The Psalme after a Sermon sometimes hath done that which the Sermon alone could not doe. The Sermon as it were turned the wind into a warme quarter to begin to thaw the soule; and then the Psalm hath been as the breaking out of the Sun-beames, to make the heart run with melting. As for petitions, confessions of sinnes, confession of confidence in God, they are the common language of Psalms. See the whole Book of Psalmes.

5. The usefulnesse of Singing Psalms.

As for the usefulnesse of singing Psalms; much may be said. Singing is the making in a speciall manner mans tongue to be his glory. Awake my glory, saith David, that is my tongue in sing­ing to glorifie God. God hath not given speech to man, but to glorifie 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 glorie too. That we may call to one another to go up to the house of the Lord, or to any other pious businesse. 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 naturall gift of Singing (a Musick that excels all instrumentall) to the end to praise and worship him, every man quickning himself and others by symphonie, and singing concent together. Singing is the onely active vocall prophesying that is allowed to wo­men in the Church. 1 Cor. 11.5. In which dutie she is to keep [Page 10]on her veil (the badge of her subjection to her husband) that as she might not entice others eyes by the beautie of her face, so nor their eares by the sweetnesseof her voice. Singing is a great preparation to prophesying, both extraordinarie and ordinarie. The storie of Elisha is famous, in whom the extra­ordinarie spirit of prophesying was stirred up by Musick, and his own troubled spirit of grief and unfitnesse for prophesie was allayd and sweetned. 2 King. 3.13, 14, 15. And Elisha said to the King of Israel, What have I to do with thee? &c. And Elisha said, &c. 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 passe when the Minstrel played, that the hand of the Lord (that is, the spirit of prophesie) came up­on him. And he said, Thus saith the Lord, &c. and so went on prophesying to the three Kings there met. If this Musick being onely instrumentall, made by a private person, and so onely civill, did thus move the Prophet; how much more will vocall Church Musick 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. &c. But if there was spirituall singing joyned 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 sweetned by some spirituall Song of that Minstrel, and so fitted for that celestiall gift or office of prophesying, then is the place more expresse for our purpose.’ And for ordinarie prophesy­ing, both preaching and hearing, let Ministers and Christians confesse their own experience, whether holy singing of Psalms have not much fitted them for dutie, and after soaked in that they have spoken and heard. I knew a very learned and holy Divine that said, Musick fitted his spirit to make a speciall choice of a fit Text. And Junius saith on that place, but now mentioned, that the musick of him that plaid and sung to Elisha was in part to make the Kings 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 singings of Psalms. The Indians are drawn to the Churches in New-England, by delighting in their singing day, that is, their singing on the Lords day. If Saul's wicked spirit was oft al­layd [Page 11]in private by the musick 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 publick 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 Colledge sang some pertinent Psalme; which Saul's messengers being overcome with a divine aw 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 aw, and into the same condition as his messen­gers. If carnall men may be thus catcht with spirituall 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 blesse with the spirit, how shall he that occupieth the roome of the un­learned The Gr. is Idiot! (that is, the private weaker Christian) say Amen. See the Apostle joynes praying and singing together under the same notion. And saith that the joynt 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 passeover, the Com­munion, as Moses taught Israel a song after their Old Testa­ment passeover, the seal whereof they received in AEgypt, and the thing signified, partly in AEgypt, and partly anon at the Red sea. By singing we present unto our sences and minds the lively type of heavenly joyes whether to be acted by the Church triumphant in Heaven, or under Heaven at the great restauration, when the spirituall Pharaohs, the Antichrists of the world, shall be drowned in the Red sea of their own blood. [Page 12]In three verses of foure 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 wisedom, teaching and admonishing one another in Psalms. A filling of us in publick 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 your selves in Psalms, &c. or by Tho Gr. [...] will bear it, compared with ver. 18. speaking to your selves in Psalms.

To burthen you with no more of mine own observations touching the usefulnesse 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 sweetnesse of melodie makes some entrance for good things.’ So he. So in Saul.

Basil, [...] &c. Basil in Psal. of whom also you heard afore, saith, Whereas the ho­ly Spirit saw that mankind is unto vertue hardly drawn, and that righteousnesse is the lesse accounted of, by reason of the pronnesse of our affections to that which delighteth, it pleaseth the wisdom of the same Spirit to borrow from melodie that pleasure, which mingled with heavenly mysteries, causeth the smoothnesse and softnesse of that which toucheth the eare to conveigh, as it were by stealth, the treasure of good things in­to mans mind. To this purpose were those harmonious tunes of Psalms devised for us, that which are in eares but young, or touching perfection of vertue as yet not grown to ripenesse, 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 civill joyes of men, can sit at home and praise God with a Pialme. And every well minded family by singing can make [Page 13]themselves a little Church. And everie Church make them­selves a little Heaven.

Hooker saith, ‘That musicall harmonic if but by voice, con­sisting of high and lowe 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 it self 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 solemnitie, as being used when men most sequester themselves from action. The reason hereof is an admirable facilitie which Musick hath to expresse, and represent to the mind more inwardly then 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 harmonie the very image, and character even of vertues 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 dittie or matter, the verie harmonie of sounds being framed in due sort, and carried from the eare to the spirituall faculties of our souls, is by a native puissance and efficacie 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; soveraigne against melancholie, and de­spaire, forcible to draw forth tears of devotion, if the mind be such as can yeeld them. Able both to move and mode­rate all affections. The Prophet David therefore having sin­gular skill not in Poetrie alone, but in Musick also, judged them both to be things most necessarie for the house of God; left behind him to that purpose a number of Divinitie endi­ted Poems, for the raising mens hearts, and the sweetning 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 Christianitie, 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 Musick (viz. of singing Psalms) 1. The glorie of God is held forth more illustrious, because by this means the praises of God contained in Psalms, and Hymnes are celebrated more magnificently and gloriously, with greater attention, and admiration of the auditorie, 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 harmonie. 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 conquerours 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 recitall of the bare voice.’

2. Use is the manifold profit. 1 Mans spirit is much cheer­ed

Dr. Ames in his Cases of Conscience, 1. Qu. ‘What use hath singing above ordinarie pronouncing? Ans. 1 It carries to the godly mind a certain sweet delight.’ Psal. 104.34. 2 It hath [Page 15]in it a more distinct and fixed meditation, ibid. 3. A more co­pious and ample profession of godlinesse, Coloss. 3.16. 4. A greater communion of mutuall edification in singing with o­thers, Ephes. 5.19. Qu. 2. Whether singing be more sutable to joy or sorrow? Answ. More agreeable to joy, Jam. 5.13. But profitably it agrees to the commemoration of past sorrowes, as appears by the penitentall Psalms. As also sometimes to re­move present sorrow, Prov. 25.20.

6. The unjustnesse of mens exceptions against singing Psalmes. Their Objections answered.

The last thing we have to doe upon this question, is to an­swer the objections against singing of Psalmes. And I am sory to find that godly persons should make some of the same obje­ctions, as prophane malignant ministers have; as that because Davids Psalmes were put into English meetre by Mr. Hopkins, Mr. Sternhold (who dobtlesse were godly men, or else the Chur­ches of England newly refined out of Popery had not used them) that therefore it is not lawfull to sing Davids Psalmes. As a prophane Priest said of late, that the English singing Psalms were Hopkins his pigges. I say it is a sad thing when Chri­stians shall joyne with the enemies of Christ against an ordi­nance and practice of Christ, who sang in his language, yea likely in Syriacke, in which he continually spake and preach­ed, differing from the Hebrew in which Davids Psalms are pen­ned, as we fing in our language.

The objections are referred to divers heads: Some to-

• 1. The matter
• 2. The forme
• 3. Translation
• 4. Some warrants seeming contrary
• 5. Communion or fellowship

Of Psalmes and singing.

1. From the Matter.

1. Objection is, that it is very doubtfull whether Christ or his Apostles sang Davids Psalmes, or no.

Answ.

• 1. We have no warrant of Scripture to say to the contrary, Christians should assert onely what the Scripture [Page 16]asserts, and to deny what the Scripture denies.
• 2. The aneient Hebrew copie 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 Davids Psalmes.
• 3. Under Psalms and Hymnes, &c. are comprehended all Psalmes, unlesse we will under Hymne comprehend especially psalmes of praise, as we shewed afore. Now Davids Psalmes 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 Hymne. And [...], having sung an Hymne.
• 4. The Apostles prayd a Psalme of David, viz. the second Psalme, 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 wel as we have upon record lesser matters, as the people strewing of Palme branches, &c.
• 6. If they sang not Davids Psalmes 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 Psalmes penned in the Scripture; as the song of Moses, and the song of David, witnesse Hallelujah, and Amen three or foure times in foure verses, Rev. 19.1, 2, 3, 4. which words are very oft in Da­vids Psalms.

Where the Scriptures quote Psalms they would have us take it for granted that Davids 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 immediatly 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 spirituall Songs.

Ans. Those places are meant of spirituall songs for the mat­ter, not the maner of making. Of Pauls 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 [Page 17]time. Who then shalbe able upon a sudden to speak matter and forme 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 then 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 Psalmes, Moses penned his Song, and both with exactnesse 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, &c. 2. We read of a gift of praying and preaching, &c. 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 preferre mans composall before Gods, where­as in preaching, the Scriptures is the text. In baptizing and ad­ministring the communion, the Scripture is the form. For pray­ing, the Lords prayer is the plat-forme. And so by the same a­nalogie Davids Psalmes are the dittie for singing. In all to keep to the plat-formes of Scripture. 4. Men are but men. If in the matter or dittie: (for I do not now speake of meeter) there should be any unfoundnesse of doctrine, by custome and the musick, 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 meeters 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 severall spirituall songs upon all varieties of occasions, the strong would be forced to spend much time in metricall composalls, and yet not have one in a readinesse sutable 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 generall close to all that is objected of singing with [Page 18]the spirit, and worshipping in spirit, Joh. 4. We say, That we may sing Davids Psalmes, and yet sing with the spirit. As prea­ching the text of the Gospel is a ministery of the Spirit, 2. Cor. 3. And so in using Scripture forms of baptizing 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 sinfull to answer God in his own words? God commands his people to praise him: Now for us to take those words God speakes 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 sinfull.

Answ. Why may we not as well sing to God what God sayes to us, as well as pray that in prayer which God saith to us. David did both, Psal. 27. Thou (Lord) saydst, 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 then we set upon it in Gods strength. But in meditation in our own strength. So sure singing exhortations to prayer, is an excellent preparation to sing praises. And therefore David begins 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 Davids 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 Davids 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, &c. 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 Balads. Here is no imposition, but onely permission, men may sing them, and not sing them, and yet not be punish­ed. For in all the prelaticall persecutions, men were never persecuted for omitting to sing them publickly or privately.
• 2. That were a farre greater imposition, if (as we have seen instance) men shall compose Psalms or spirituall Songs for matter and form, and read them to the Church upon the sud­den to sing, without the advise 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 Liturgicall, and Cathe­drall, as in Pauls and Westminster, &c. So those Reasons.

Ans. Davids Psalms sung some phrases in our English Meeter differ much from Cathedrall singing, which is so abominable, in which is sung almost every thing, unlawfull Letanies, 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, then the other, tos­sing the Word of God like a Tenice-ball. Then all yelling to­gether with confused noise,Hieron. on 5. Bphes. Aug. Confes. This we utterly dislike as most un­lawfull. As Hieronius of old declaimed justly against it, calling it, Musicam Theatralem, Stage play singing. And Augustine, A stu­dying of Musick, rather then heavenly melodie and devotion. And the glosse quipping it with two verses.

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 powerfull operation of the Spirit. 2 Pet. 2.21. Holy men of God spake 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 extraor­dinarie inspiration of the Spirit directing infallibly some few extraordinarie men, Prophets, Apostles, &c. to pen the divine texts of Scriptures. Among which we find in other Scriptures that they penned some Psalms and spirituall Songs; and sang them themselves, and there expresly 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 spake 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 varietie 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 Musitian: A Psalme for Asaph: A Psalm for the sons of Korah: A Psalme 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 publick 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 onely they must sing that can speak as they 2 Pet. 1. last, then none must sing. For prophesie is ceased, Apostles and extraordinarie men cease.

3 Answ. Either the Churches must sing these spirituall Psalms and Songs composed in Scripture, or else some of their [Page 21]own composing; or none. Not none, for it is an ordinance en­joyned 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, then the Psalms of David, &c. turned into English meeter. For in this we sing for matter, and words as neer as may be, onely that which was invented and imposed by the holy Ghost.

3. sort of Objections are from the translation of Davids Psalms into English meeter. This is an objection of a later stamp, then the Certain Reasons. Some say that that translation is full of cor­ruptions. Others speak more grosly, that it hath many lyes in it.

Answ. We stand not here to justifie corrupt translations. Nor on the other side may others talk of lyes in them, till they know what a lye is. Every speaking an untruth by mistake is not a lye; but a lye 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 lye is to speak against ones conscience. And Mendacem est falsa vocis significatio, cum intentione fallendi. Aug. lib. de mendacium. To lye is to utter a falshood with an intent to deceive. Dare any say, that Mr. Sternhold and Mr. Hopkins, &c. that tran­slated Davids Psalms into English meeter, did wilfully mistake, with an intent to deceive the Churches? Could they have done it, and other learned men never find them out in their studie 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 generall 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 [Page 22]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 neer as they can, and to the sence, the holy Ghost accepts of it. The Greek Translation is full of mistakes; yet the Apostles al­ledgeth that oft in the New Testament, where they translate neer the sence, though they misse in the phrase. The very He­brew text it self of the Old Testament, hath 800 diverse rea­dings. And sometimes the holy Ghost in the New Testament takes the one, sometimes the other, sometimes both. There is one mistake, a grosse one in all the Jews Bibles, Psal. 22.16. where they put [...] kaari, As a Lyon, 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 diverse 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 individuall Copie, or Transla­tion. But in specie, among all we shall find all the truth. So for men, God doth not reveal all minuts of truth to every man, but to all his Churches in generall, of Jews and Gentiles, that we may not be perfect the one without the other. Now then 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 scan­dall to the Brethren) because we cannot have it in perfection.

4. sort of Objections is touching our warrant to sing Davids 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 generall, 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 then do­ctrines, interpretations, &c. which no rationall man will think [Page 23]to be forbidden. The scope of the Apostle is evidently manifest to be onely 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 onely 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, &c. Aret. in 1 Cor. 14.26. If we suppose that this place should intimate that sometimes, a godly brother upon some speciall occasions ha­ving composed a spirituall 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 publick prayer; yet this cannot inferre that alwayes it should be so, or that the Congregation might not sing together; for the texts alledged 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 historicall that belonged to other times and men? And how we can sing those that contain divine direfull impre­cations.

Ans. ‘We may (saith Doctor Ames) sing those historicall 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 per­sonall adversaries.’

3 Obj. Touching warrant is: That in turning Davids Psalms into, and singing them, in Meeter with adding and changing of words, is adding to, if not diminishing from the text of Davids 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 onely explaining; even as we do in translating the Bible, and in alledging texts in Sermons, applying them to particular purposes; so that unlesse you dare say that these are unlawfull, you must not say the other is un­law [Page 24]The Lord requires no more of us in such using the Scriptures but to keep to the sence, as is plain a thousand times over in the Apostles alledging 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, then not pray. For singing for the most part is but more deliberate me­ditationall praying. If we may not pray in a mixt congrega­tion; then we must not have the Word preached (which is a gathering ordinance belonging to all) blessed to the auditorie by prayer. Christ praied amidst unbeleevers. Joh. 11. v. 41.45. Jesus lifted up his eyes, and said, I thank thee O Father, &c. Then ma­ny of the Jews beleeved on him. Other places might be alledged but for hast. As his giving thanks when he miraculously fed the multitudes with a few loaves and fishes. And Joh. 12.27, 28, 29. see before, &c. after there was a mixed multitude about him. To decline praying in a mixt 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 bodie, (the bodie 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 alreadie. And therefore in this Ordinance none but supposed Saints or beleevers may joyne with us. But for singing, the sound is naturall, the tune artificiall, (in which is no spirituall 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 therin. 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 cavill against this answer; but let them rest satisfied till they can shew 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 paricide, there was no Law anciently made against it, because it was supposed never any child would be so unnaturall as to kill his [Page 25]parent. So no casuist or controversie moves this doubt of sing­ing Psalms in a mixt congregation: therein all learned men are silent, as supposing none would be so unspirituall as to question it.

To close up all. You have heard what we can say for the de­fence of the lawfulnesse 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 Psalm in his troubles; And Zamchie would say,Zanch. on Ephes. 5. de Music. in Eccles. By any means sing the Psalms and Hymnes 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 Da­vids Psalms into Meeter in their own tongues. Even as at this day (as I am assured from them that have been eare 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 despised1 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 Davids Psalms) we have no such custome, nor the Churches of God. In the same 1 Cor. 11.16.