A short and full VINDICATION Of that sweet and Comfortable ORDINANCE, Of singing of Psalms.  
Together with some profitable Rules, to direct weak Christians how to sing to edification.  
And a brief Confutation of some of the most usual cavils made against the same.  
Published especially for the use of the Christians, in and about the Town of Wramplingham in Norfolk for the satisfaction of such, as scruple the said Ordinance, for the establishment of such as do own it, against all Seducers that come amongst them; and for the instruction of all in general, that they may better improve the same to their spiritual comfort and benefit.  
By Io. Clapham, M. A. and Minister of Christ there.  1 Cor. 14.15. 
I will sing with the Spirit, and I will sing with understanding also.  
Decemb. 9 LONDON, Printed, Anno Dom. 1656.   

To the Reader.  
REader,  
I desire thee to take notice, that this short Vindication of that precious Ordinance of singing of Psalms, was not intended by me for the Press, but was transcribed for the private satisfaction of my neighbour, Ca I.L. which my relation to him engaged me to endeavour. For having some contest with him about this Ordinance, he desired my Arguments for the same, and promised me before several witnesses, if he were not satisfied therewith, to give me an answer under his own hand. But instead thereof, my Papers were given to some of those persons commonly called Quakers, and part of them were printed without my knowledge and consent (the other part being left out) and an answer framed thereto by two of them, viz. Chr. Atkinson, and George Whitehead, which I think no rational man could have taken for an answer to my Arguments, if they had not so called it in their Papers.  
Reader, it is not my desire to have any contest with this generation of men, as having found them by sufficient experience (such as the Apostle, 2 Thes. 3.2. speaks of, viz.) absurd and unreasonable men; such as are not worthy to have place amongst men, being more like bruits than men, whom no reason will satisfy; The word the Apostle there useth, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifies men of no settled abode, vagabond persons, absurd fellows, compact of mere incongruities, which how fitly it agrees to them, I leave to thy descerning: Only I request of thee (Christian Reader) thy prayers that we may be delivered from such absurd and unreasonable men.  
If any boast, that the reason why I did not answer them, was because I could not, and so impute it to the weakness of the cause I maintain, and make it a temptation to any of my neighbours to cast off this Ordinance. I here declare.  
1. I have with utmost diligence and impartiality, weighed what might be worthy the name of an answer in their papers, & laying aside all their absurd nonsense, vain repetitions, foolish impertinencies, and wicked rail, (with which this, and all other their papers (that I have seen) are stuffed) I cannot espy any thing that looks like an Argument against singing, except it be that they do often, even in every page, over and over again in some pages, usque ad nauseam, urge the unfitness of singing of David's conditions, and cavil against profane persons singing with us, both which I had sufficiently answered in the latter part of my vindication; but they would not print it with the rest of the Arguments, lest (peradventure) these their simple cavils being removed, they should have had nothing to have stumbled the weakest reader, and so their folly should be made manifest to all.  
2. I judge it not wisdom to meddle with such irrational men, from whom a man can expect no reasons but rail, no answers but accusations; one had as good deal with those mad men of Bedlam, as with men mad with error & strong delusions: upon this account I have declined to deal with them; only the first time when they came to this Town, I went to oppose them (judging it my duty) but when I found them such absurd, & unreasonable men, I presently turned my back upon them, although those that were deluded by them, did boast (oh the misery of being given up to delusions!) that it was because I could not answer them. And since that time being reviled in the public Assembly, and cursed, I have departed with silence, not replying, as men use to departed from angry dogs that bark at them, and not regard them; and lately have permitted them to affix their revile against me, upon the Market Cross, rather than I would condescend to answer a simple paper sent to me, consisting of 23. Queries, with this threatening annexed [That if I would not answer them, I should be set upon the Cross] This (Reader) is the custom of those Rabshakehs whose trade is to rail and revile; and therefore what ingenious man can fault me, if I refuse to deal with such bawling creatures.  
3. I have several times offered my neighbour aforesaid, That I would show so much respect to him, that if he asserted any of their opinion; I would give him my Arguments in writing under my hand, for vindication of the Truth, and confutation of errors, provided he would answer them under his hand, and I would allow him liberty to advise with as many as he pleased, (himself owning the answer) but as for those men, I judged them such as were not responsible for reason or repute, and therefore it would be but a scandal for me to deal with them.  
4. I conceive it the best way to remove their cavils, and to satisfy the scrupulous Reader, to print over my Arguments entirely by themselves (part of which only were printed in their books) and not at all to meddle with them, there being sufficient (I hope) in these Arguments, to vindicate the truth, and to silence their objections: Only I desire of the Lord, to give thee an heart to submit to what Scripture evidence is held forth in them, or else all that I can say, will not give thee satisfaction, and also to help thee to improve these brief Rules laid down, that thou mayest sing more with understanding for the future. For let me tell thee what my observation is, the chief cause why so many scruple or deny this Ordinance, is, their own ignorance, nor having yet learned the right use thereof, how to sing understandingly, and to edification; the more knowing and godly sort of Christians being able witnesses by their own experience, That it is a most excellent and heavenly Ordinance. Reader, I shall detain thee no longer in the porch, only (seeing it is the will of God to make this discourse public) I shall pray that his blessing may be with it to make it profitable.  
From my study, March 26. 1654./ 5. I am, thine in Christ J. C.   

Arguments to prove, that Singing of Psalms is a Gospel Ordinance, and a part of Divine Worship to be used in Gospel times.  
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, witness the custom of all Nations (for which, see goodwin's Rom. Antiq. and read Homer's Hymns, Horace's Odes) which showeth it to be of an universal and perpetual obligation; Therefore it contives an Ordinance of God still, as well as prayer, and hearing of the Word, and should not be abolished under the Gospel.  
Arg. 2. The Prophecies in Scripture, that foretell the state of the Church in the New Testament, do speak of Psalms to be used, as a part of God's 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, etc. Under the Gospel we read of the songs of Mary, Simeon, Zachary, of Christ and his Apostles, singing an Hymn after the Lord's Supper, Mat. 26.30. according to the Jewish custom, who sung some of David's Psalms, the night wherein the Passeover was eaten (as those who are skilled in their customs, 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 Apostasy, it was commonly practised; as Philo, Tertul. Just. Mart. Chrysost. testify; yea the very Heathen took notice of this practice amongst the Christians, and write of it. Pliny in his letter to Trajan the Emperor, writes of the Christians Hymnos antelucannos, morning songs or Psalms, according to David's practice, early will I praise thee, etc.  
Arg 4. If all this suffice not, know further, there is express Scripture command (as well as example) for this duty of singing of Psalms, Ephes. 5.18, 19 Be not drunk with wine, wherein is excess, but be filled with the Spirit, speaking to yourselves in Psalms, hymns, and spiritual songs, singing, etc. 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 hymns. The Hebrews had three words to divide David's Psalms into, Sherim, Tehillim, Mizmorim, answerable whereto, the Apostle calls them Psalms, hymns, and spiritual songs. So Col. 3.16. in Psalms, hymns, and spiritual songs, singing, etc. And Jam. 5.13. If any be afflicted let him pray, if any be merry, let him sing Psalms. It's spoken generally, if any, etc. let him sing; not that it is unlawful to sing at other times, for than it might be argued as well, it's 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 needless, 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 God's praises; an holy delight it brings to the soul in God; therein is a more deliberate and distinct meditation of God's word and works, than when we read or hear, a more solemn profession of God, and of his praises; mutual edification, Col. 3. and provocation to rejoice 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 David's Psalms, but such as God gives the gift to, of making Psalms, should indite them for the Church's use?  
Ans. This objection grants then singing to be a Gospel-Ordinance, but denies the expediency of singing David's Psalms. I shall therefore annex to the former six Arguments, proving the warrantableness of singing in the general, six other.  
Arguments to prove the warrantableness of singing David's Psalms.  
Arg. 1. The singing of David's Psalms, is not where in Scripture forbidden; tell then a reason why we should not sing them, if singing be a duty?  
Arg. 2. If any Psalms be lawful 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 spiritual, able to ravish the gracious heart in singing of them.  
Arg. 3. It's exceeding propable, that the Psalms sung by Christ and the Apostles, were David's Psalms. (1) Because Christ and the Apostles followed the Jewish custom in singing after supper, as they did after the Passeover; and therefore its likely they did also intimate them in singing David's Psalms, which the Jews used to do. (2) And the rather, because we read not of any other Psalms used by them, which might have been recorded by some of the Evangelists, as well as his prayer, John 17. if other Psalms had been used.  
Arg. 4. The Apostle Eph. 5. and Col. 3. where he commands singing of Psalms, doth clearly point us to David's Psalms, by using those three words, Psalms, hymns, and spiritual songs, which answer to the three Hebrew words, Shirim, Tehillim, Mizmorim. whereby David's Psalms were called.  
Arg. 5. Where the Scripture citys any where the Psalms (as Act. 13.33, 35. and in other places) none question but David's Psalms be understood; why then should not these be understood, when we are commanded to sing Psalms?  
Arg. 6. How much better is it to sing David's Psalms (since singing is a duty) than Psalms of any private men's composure? the experience we have in these times of those Psalms, that some have taken on them to compose, and to sing in the congregations, may easily persuade us to prefer David's Psalms before such whimsies, etc.  
Ob. But it is unlawful 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 general, nor yet of singing David's 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 calls 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? show a Text for it.  
Arg. 3. Hath not he rather enjoined it by the very dictate of nature, it being (as was before showed) 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 joining 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 God's praises, as well as to pray, though they sin in both) should pollute an Ordinance more than 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 joined 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 carcases fell in the wilderness. 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; David's conditions to sing, and for them to tell God, it is so or so with them?  
Ans. This objectinon doth not argue for the unlawfulness of singing such of David's Psalms, as suit with our condition. Therefore let such wisely make choice of such Psalms, as do suit their condition, and not ●east off the duty of singing, altogether upon this account, seeing there is such variety of matter in David's 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 Psalm sung, should suit our condition exactly, no more than every Scripture read, doth it. All Scriptures are profitable for doctrine, reproof, correction, instruction, etc. 2 Tim. 3.16. and written for our learning and comfort, Rom 15.4. and therefore all the Psalms. 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, suits 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.  

Some general rules directing weak Christians how to sing profitably.  
1. Some Psalms are Laudarory, that is, contain especially matter of praises, setting forth the praises of God, from the consideration of his nature and attributes, as his power, wisdom, holiness, goodness, justice, mercy, truth, etc. Now in singing these Psalms, we should get our hearts affected to love, fear, and honour this God, to trust in him, and with our tongues speak out his praises: or from the consideration of his works, as creation, providence, redemption. Now we should get our hearts taken up with the meditation of these works, till all holy affections be inflamed towards him.  
2. Some Psalms are Supplicatory, containing petitions for good things, either spiritual, as pardon, grace, communion with God, etc. Now here we should get our hearts affected with the excellency of these things so much desired by the Saints, and with them beg the same blessing of God: Or temporal, as deliverance, protection, provision, etc. And here we should eye God as the author of these blessings, and in the want of them, pray to him for the same, as the Saints did.  
3. Some are Imprecatory, praying for judgements on enemies, and containing direful imprecations, etc. Now in singing them, we are not to wish the same curses on our private enemies, but see the horrible judgements of God on ungodly men; and tremble at them, see what will be the end of wicked ungodly men, though they prosper for the present, and we may pray for the like judgements on the implacable enemies of Christ and the Church.  
4. Some are Eucharistical, containing thanksgivings for mercies, private or public, temporal or spiritual. Now herein we may meditate how good God is to his people, how comely praise is for the upright, and be provoked to offer up in these Psalms, thanks to God for what mercies we have received.  
5. Some are Doctrinal, containing instructions to fear God, love God, walk in the ways of God, backed with promises to encourage us: Or showing the way of sinners, and their sad event, to deterius therefrom. Now in singing of these, we should be provoked to shun the one, and embrace the other.  
6. S●me are Querulatory, containing the sad complaints of the sufferings of Christ, or the Chu ch, or of particular Saints. Now when we sing these, we do not ever remonstrate our own condition, but should meditate on the sufferings of the Saints for our edificat on, and on the love of Christ to us for our comfort.  
I might instance in all the Psalms; (as indeed it were an excellent and profitable work, i● some able pen would (according to these general rules) give some directions upon every particular Psalm, to help weak Christians in singing, it might conduce as much to the upholding this Ordinance as 100 Argument.) But I do now study brevity. This may suffice to teach how to sing other Psalms to edification and consolation. Let none therefore cast off an Ordinance, because themselves or others have abused it, but learn the right use thereof, that they may sanctify God's name therein, 〈…〉.    
FINIS.