"Touching musical harmony, whether by instrument or by voice, it being but of high and low in sounds a due proportionable disposition, such, notwithstanding, is the force thereof, and so pleasing effects it hath 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 unto 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 very steps and inflexions 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 by the one confirmed, than changed and led away by the other.... So that 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 troubled, apt 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 to moderate all affections.
"The Prophet David having therefore singular knowledge, 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 Divinely indited poems, and was farther the author of adding unto poetry melody both vocal and instrumental, for the raising up of men's hearts, and the sweetening of their affections towards God. In which considerations the Church of Christ doth likewise at this present day retain it as an ornament to God's service, and an help to our own devotion. They which, under pretence of the Law ceremonial abrogated, require the abrogation of instrumental music, approving nevertheless the use of vocal melody to remain, must show some reason wherefore the one should be thought a legal ceremony, and not the other" (_Eccles. Pol._, V. xxxviii. 1, 2).
It hardly needs to be stated that it is not necessary to be able to sing in order to observe this precept of St. James. The "singing and making melody with our hearts to the Lord" of which St. Paul writes to the Ephesians (v. 19) is all that is necessary; "giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father." The lifting up of the heart is enough, without the lifting up of the voice; and if the voice be lifted up also, it is of little account, either to the soul or to God, whether its tones be musical, always provided that he who thus offers praise is alone, and not in the congregation. Those who have no music in their voices, and yet persist in joining aloud in the singing of public service, are wanting in charity. In order to gratify themselves, they disturb the devotions of others. And that principle applies to many other things in public worship, especially to details of ritual other than those which are generally observed. There would be much less difficulty about such things if each member of the congregation were to ask, "By doing this, or by refusing to do it, am I likely to distract my neighbours in their worship?" Ought not the answer to that question to be conclusive as regards turning or not turning to the East at the creed, bowing or not bowing the head at the _Gloria Patri_, and the like? We come to church to be calmed, sobered, soothed, not to be fretted and vexed. Let us take care that our own behaviour is such as not to irritate others. By our self-will we may be creating or augmenting mental excitement, which, as St. James tells us, worship, whether public or private, ought to cure.