SInging of Psalms was once an ordinance of God in the Church, and a part of Divine Worship. And (1) was never repealed un­der the Gospel. (2) Nor was of a typical nature and use, as were the Ceremonies, and so to cease with them. (3) But ever reckoned amongst moral and perpetual duties; as, Prayer, and Hearing of the Word. See Ps. 95.1, 2, 6, 7. (4) Such a duty as the very light in all men taught them to practice, witnesse the custome of all Nations (for which, see Goodwins Rom. Antiq. and read Homers Hymns, Horace's Odes) which sheweth it to be of an universal and perpetual obligation; Therefore it contiues an Ordinance of God still, as well as prayer, and hearing of the Word, and should not be abolished under the Gos­pell.

Arg. 2. The Prophesies in Scripture, that foretel the state of the Church in the New Testament, do speak of Psalms to be used, as a part of Gods worship then, Psal 98.1, 2. Psal. 100.1, 2. Ps. 108.1, 2, 3. where mention is made of the Gentiles when converted, singing Psalms to God. So Rom. 15.9. See Isa. 26.1. and 35.10. Rev. 14.13. and 15.3.

Arg. 3. It hath been a duty practised, not only in the time of the Law, but by the people of God under the Gospel. Under the Law we have the Songs of Moses, Deborah, and Barak, of David the sweet sing­er of Israel; of Solomon, who composed to the number of 1005. songs; of Asaph and Heman, of Habbakkuk, &c. Under the Gospel we read of the songs of Mary, Simeon, Zachary, of Christ and his Apostles, sing­ing an Hymne after the Lords Supper, Mat. 26.30. according to the Jewish custom, who sung some of Davids Psalmes, the night wherein the Passeover was eaten (as those who are skilled in their customes, write) We read of Paul and Silas, Act. 16.25. singing in Prison. Of Psalms used in the Church of Corinth, 1 Cor. 14. and in primitive times, before Antichristian Apostacy, it was commonly practised; as Philo, Tertul. Just. Mart. Chrysost. testifie; yea the very Heathen took notice of this practise amongst the Christians, and write of it. Pliny in his letter to Trajan the Emperour, writes of the Christians Hymnos antelu­cannos, [Page 4] morning songs or Psalmes, according to Davids practice, early will I praise thee, &c.

Arg 4. If all this suffice not, know further, there is expresse Scrip­ture command (as well as example) for this duty of singing of Psalms, Ephes. 5.18, 19. Be not drunk with wine, wherein is excesse, but be filled with the Spirit, speaking to your selves in Psalmes, hymnes, and spiritual songs, singing, &c. where the Apostle alluding to the custom that drunkards have, when they are filled with wine, they have their songs: So when Christians are filled with the wine of the spirit, they should have their spiritual songs, Psalms and hymnes. The Hebrewes had three words to divide Davids Psalms into, Sherim, Tehillim, Mizmorim, answerable whereto, the Apostle calls them Psalms, hymns, and spiritual songs. So Col. 3.16. in Psalmes, hymnes, and spiritual songs, singing, &c. And Jam. 5.13. If any be afflicted let him pray, if any be merry, let him sing Psalmes. It's spoken generally, if any, &c. let him sing; not that it is unlawful to sing at other times, for then it might be argued as well, its not lawful to pray but when sad; but mirth is the most proper season for singing: In other places we read of singing when sad, as David often, and Christ a little before his sufferings, when his heart was sorrowful; and Paul and Silas, when in prison. See Ps. 102. title. Thus we have express command for it.

Arg. 5. There are several rules given in the New Testament, di­recting how to sing aright, as 1 Cor. 14. with the spirit, and with un­derstanding, and Col. 3. with grace in our hearts, which directions were needlesse, if it were no Gospel-duty.

Arg. 6. Much profit and benefit may be had, by the right using of this Ordinance; there's an efficacy in it, to lift up the heart more, and elevate it in Gods praises; an holy delight it brings to the soule in God; therein is a more deliberate and distinct meditation of Gods word and works, then when we read or hear, a more solemn profession of God, and of his praises; mutual edification, Col. 3. and provocati­on to rejoyce in God, as drunkards by their songs, stir up carnal and sinful mirth, so these help spiritual joy, to which alludes the Apostle, Eph. 3.18, 19.

These Arguments being so clear and cogent, might silence all objecti­ons; yet these things I find most commonly urged against this duty, to which I briefly answer.

Object. If singing be a duty, yet we should not sing Davids Psalms, but such as God gives the gift to, of making Psalms, should endite them for the Churches use?

Ans. This objection grants then singing to be a Gospel-Ordinance, but denies the expediency of singing Davids Psalmes. I shall therefore annexe to the former six Arguments, proving the warrantablenesse of singing in the generall, six other.

Arguments to prove the warrantablenesse of singing Davids Psalmes.

Arg. 1. The singing of Davids Psalms, is no where in Scripture for­bidden; tell then a reason why we should not sing them, if singing be a duty?

Arg. 2. If any Psalmes be lawfull to be sung, then certainly, those that were inspired by the spirit of God, as being most excellent, con­taining variety of matter, suiting every condition the Saints usually are in, of a large comprehensive scope, affording advantage to enlarge the thoughts and affections upon, infallible for the truths contained in them, and exceeding heavenly and spirituall, able to ravish the graci­ous heart in singing of them.

Arg. 3. Its exceeding propable, that the Psalmes sung by Christ and the Apostles, were Davids Psalmes. (1) Because Christ and the Apostles followed the Jewish custome in singing after supper, as they did after the Passeover; and therefore its likely they did also intimate them in singing Davids Psalmes, which the Jewes used to do. (2) And the rather, because we read not of any other Psalmes used by them, which might have been recorded by some of the Evangelists, as well as his prayer, John 17. if other Psalmes had been used.

Arg. 4. The Apostle Eph. 5. and Col. 3. where he commands singing of Psalmes, doth clearly point us to Davids Psalms, by using those three words, Psalmes, hymnes, and spirituall songs, which answer to the three Hebrew words, Shirim, Tehillim, Mizmorim. whereby Davids Psalmes were called.

Arg. 5. Where the Scripture cites any where the Psalmes (as Act. 13.33, 35. and in other places) none question but Davids Psalmes be understood; why then should not these be understood, when we are commanded to sing Psalmes?

Arg. 6. How much better is it to sing Davids Psalmes (since singing is a duty) then Psalmes of any private mens composure? the experi­ence we have in these times of those Psalmes, that some have taken on them to compose, and to sing in the congregations, may easily per­swade us to preferre Davids Psalmes before such whimzies, &c.

Ob. But it is unlawfull to sing with a mixed multitude, you admit ig­norant and profane persons to sing with you, and this is unwarranta­ble.

Ans. This objection denies not the lawfulness of singing of Psalms in generall, nor yet of singing Davids Psalms in particular; only scruples at singing with profane persons, I shall therefore in the next place, add Arguments to prove the lawfulness of singing in a mixed Congregation.

Arg. 1. David cals on all creatures to sing praises to God, Psal. 148. and on every thing that hath breath, to praise the Lord, Psal. 150. ult.

Arg. 2. Hath God any where forbidden their singing? shew a Text for it.

Arg. 3. Hath not he rather enjoined it by the very dictate of na­ture, it being (as was before shewed) an homage, that the light in all men teaches to offer unto God, even as prayer, and not an instituted worship only? why then should i [...] not be as lawful for them to join with us in singing, as well as in prayer? Let them that cast off singing upon this account take heed they cast not off ere long, prayer also, in our Congregations.

Arg. 4. Singing is not an act of Church-communion properly, as the Sacraments be, because it's a duty common to all men, as before was declared; but the Sacraments hold forth visible communion of Saints, 1 Cor. 10.16, 17. and therefore we need not be so scrupulous of our joyning with others in singing as in receiving the Sacrament.

Arg. 5. Why should any fear that mixture of wicked men in sing­ing (who are bound to sing Gods praises, as well as to pray, though they sin in both) should pollute an Ordinance more then the mixture of their own corrupt hearts? if you forbear singing in respect of the for­mer scruple, you should rather forbear it in respect of the latter. But this ought not to be, and therefore not that.

Arg. 6. Wicked men may read a Psalm, give then a reason why they may not sing it?

Arg. 7. Moses and the children of Israel joyned together in singing, the whole Congregation; and Miriam and all the women, Exod. 15.1, 20. and yet with many of these, God was not well pleased, their carcasses fell in the wildernesse. Now Moses and Miriam were not offended at this mixture in singing, why should any now?

Arg. 8. All the earth are bidden sing to the Lord, Psal. 68.32. and 96.1. who then dare take upon them to forbid any?

Ob. But some Psalms you sing, do not suit our conditions, is it not ab­surd to give to people; Davids conditions to sing, and for them to tell God, it is so or so with them?

Ans. This objectinon doth not argue for the unlawfulnesse of sing­ing such of Davids Psalms, as suit with our condition. Therfore let such wisely make choice of such Psalms, as do suit their condition, and not [Page] [...]east off the duty of singing, altogether upon this account, seeing there is such variety of matter in Davids Psalms, as may suit every condition that the Saints usually are in.

Ans. 2. But this objection discovers too much ignorance in them that make it; for we must not think that every Psalme sung, should suite our condition exactly, no more than every Scripture read, doth it. All Scriptures are profitable for doctrine, reproof, correction, instruction, &c. 2 Tim. 3.16. and written for our learning and comfort, Rom 15.4. and therefore all the Psalmes. We are to meditate on what we sing, to our edification, we may make application of it to our spiritual benefit, though what we sing, suites not ever our present estate exactly. Now that we may sing to edifica­tion, and with understanding, I shall in the next place lay down a few Rules of Di­rection, to help weak Christians in singing.