Gospel musick : or, The singing of Davids Psalms, &c. in the publick congregations, or private families asserted, and vindicated, against a printed pamphlet entituled, Certain reasons by way of confutation of singing Psalms in the letter; Objections sent in, in writing; Scruples of some tender consciences

-.3>.

'gv^^^io^;

FROM THE LIBRARY OF
REV. LOUIS FITZGERALD BENSON. D. D.

BEQUEATHED BY HIM TO

THE LIBRARY OF

PRINCETON THEOLOGICAL SEMINARY

SCE

1(0 , ->

;^)M

P^

^^■^

^

> sy>J

O:^^

88 MUSEUM BOOK STORE,

882 [Holmes or Homes (Xathaniel)] Gospel Music, or the Sinoino- of

David's Psalms, &c., in the publick Congregations or private Families asserted and
vindicated, Against a Printed Pamphlet, entitled, Certain Reasons by way of Confutation
of Singing Psalms in the letter; Objections sent in, in writing ; Scruples of some tender
Consciences, by the loving brother, N. H. D. D., M.M.S. ; unto which is added the
Judgment your worth Brethren of New England touching singing of Psalms, as it is
learnedly and gravely set forth in their Preface to the Singing Psalms, by them trans.

lated into Metre, first edition, sra. 4to. (2), 30 pp., full blue crushed levant morocco,
£20 Printed for Henry Overton, 1644

Sabin 28050. No copy in the Britk^h Museum, and the onJy other copy recorded is that in Sabin.
In defence of the singing of Psalms. At end is " The Preface from the New-England Psalms, in
which is shewed the Judgement of our worthy Brethren of New England touching Singing of
Psalms." This is evidently taken from Richard Mather's preface to the First Edition of the Bay
Psalm Book, and is the only part of the bcK)k shown in a contemporary work in England.

Nathaniel Holmes or Home was a Puriran divine_ and a graduate of Exeter College, Oxford, from
which college he took the degrees of B.D. in 1633 and D.D. 1637. He established an independent
congregation in 1643, and later had several others in the country, visiting them like a bishop of
a diocese. The above work is undoubtedly by him, but is unknown to all bibliographers.

«» I

en u

"^ ^ ^ CO

S5 c .

d '^

J^ C 3 ^^-^ rt

j:: <^ Ph 'uD

c/) XJ '

.^

ffi

^ S X

J ^ O j^

I O '4:; .c c bi) ^ _

bjo a*z; -^ <D ° c/3 .n . -5

.5jrt-^X^PC0O

o ^^ rt „^ c ^^-^

;^^'y

ON

.5 5

T3

O

u. jp ex

" -I

c o

en o; rt

c^ '- "J;;!

C

.2

o

O

X!.

a

rt

OJ

abc

en

JS

JS

aJ

(U

^

"7 '/ J'l^n.^t^^^^^^

U^c /

7^

4,

y_ ^A^/^-y

OS
:^snSnv

IG O S P E L

I MUSICK. I

^^ -

1^ THE SINGING OF ^

;| DAVIDS PSALMS.acc. I

^1^ In the publick Congregations,ox private Fami- 4^
X' lies afferted, and vindicaciKl;^ -- ^

4# r A pelted Pamphlec#entitle4 Cc^-'- ?^r^/"^?^ ^

^'* \ lyvpayofCmfittationhf^J^i^ . ■•§>

SAgainft^. ^filrnsinthe letter. J^

^ lObjcaioftsfendnain Writipgr ^

<€g^ Vcniples of fome tender Confciences. ^

^ -^lha'm9X Ho/^.giff, ^

l! By tby loving Brother, K H.D. V.M.M, S. ^

is— — ^

^lUVnto which is added, the ludgement of our x
^1^ worthy Brethren of New-England touching finging A^
^i^ of Tfalms^ a sit is learnedly and gravely fet forth in, ^r

^%^ their Pre/^ce to the ^/V/gw/gi'/i/;?//, by them {^*

<§* tranflated into Metre. 4^

± -<^

^ ' LONVON: ^

^ Printed for He^try Overton in Popes-Head Alley. 1^44* ^^

•3'

A A #w# 9v^ 99^ ^w^ ^w^ ♦tS^ jtB> Jw^ iw^ ^M^ jiB^ ^W^ ^w^ •ij]^

In handling this Qucftion, or Cafe of Confci-
cnec touching Cnging of the Pfalmcs found in tbc
Scriptures, being tranflatcd into Englifti metrc^ ycu
have thcfe 6^ generals prefentcd t© you.

1 • The j»arrmtahknef[e of it from the word of God.
2 ' Tko un^uejliondeneffc of it m all Ages.

3. Tht Mclentne^t ofufe of it in all the reformei
churches.

4. TheneceJfArineJfe of it mth other OrdinAnces.

5. Theufefulntffeof it for Gods glory snd mans comforts
(. The m}up?ieffe of mens exceptions againfi it^ artd

their ohieBimssnfwered.

^^J'jill^ilt^^jij^^^^^^

Gofpel Mufick.

I . The warrant 4blene[je of it from the mrd of God.

^Hriffians under the Gorpcl:> and New Teflament,
have commended > yea commanded to them
the finging of Pfalmcs inpnblick and private
both by precept and paterne^Ephef. 5. 1 9. Sp^^v
ki/7g toyourjelves in FfalmeSy andHymneSy and fpiri-*
rituall Odes;^ or Songs^ fa s we tr a nfla te it')m zhing
tmlodjinyow hearts to the Ljrd* This Apoftle having cut the E-
phefiansfhort of all vain mirth, verf. 4. not allowing them ThcGreeke
fuch jeftingwhich the wifeft moral men counted virtue "^^^ yet word
enjoy nes them this heavenly mufick of finging Pfalms, as that iylftfrtihU.
which will both gladthcirhearts (maJ^ng^ faith he, nulody in is ihename'of
your hearts) and glorifie God (making it to the L3rd)SQ Coloff 3. V'^!^^^ *" ^'*
1 6 . Let the word ofChrifi divell in you richly ^ in all mfedome^teaching ^ ^^'
and admonishing yoitr felves in Tfalmes:^ and HymneSy and jpirituall
OdiS:^ or as it is in our trannation,jJ'ir/V;/^Z/ Songs^ fi^W^^^ ^'^^^^
grace inyour hearts to the Ljrd' The Apoftle having zealoufly in-
veighed againft alljewifh ceremonies, ch.2.yet here puts home
this duty of finging of Pfalmes, as that which did fuit with
a godly mans gra ce, and Gods glory. Jam. 5 • 1 3 • 1/ ^«j affli&ed ?
Let himpray* Is any merry ? Let him fing Tf times. The Apoftle
doth as well command finging as praying; and (he we s that
finging Pfalmes is as proper toChriftianjoy, as praying is
toChriftians afflidions. Chrift himfclfe fang with his Difci-
pleSjMatth. 26.30. And P.W and S'da^ fang in the Stockes,
Ads 16. St. P^;// faith, I Cor. 14. 15. he mlljing with the fpirit,
that is, by the holy Spirft, in his own fpirit and affections, l7a
'vith ffnderfianding aljd j t\i^tiS:,in a tongue undcrftood of him
n\ thers'incommon with whom he fang, as the 16. verfe
clcareth. The Angels vocally doe fing, Luk. 2.13. The Chore,
^ r A 2 the

i Gofpel Mfsfjck.

is oft applied ^^'^^^^'^^kwordjtheSyriackwordintheSyrlackcopie, thcHe-
bythc Sept. brew word in H/z^^erj- Hebrew trandation, the matter aud oc-
to Davids calion (hew they fang ^. In the Kevelatmi we have oft mention
Prafmes. of finghigj alhiding to Mvfes SongSjand Davids Tfalms^hy men-

S'^^^ tiomngHj//L//<jW:?: Whether you underftand the Church tri-
%^^' -^J?" umphant, or rather militantj both confii'me the cxceliencie of
no lam ^ ^^^' fingingj thefc places are as evident as evident may be, and fo
Th^ Hc'b-cw ^'''^^ beyond all exception^is that no pretence can be made a-
^Q \ LL— gainfl: them. They are alledged out of the new Tcftament, fo
is the T»t'^* ^^ ^^^^ there is no pretence to be made, that they belong to the
Davids ^^alms time of the Law. They a re not onely fpoken, but praSifed by
Chriil and his Apoftlcs : And their ex prelTions are fofull, that
they include all godly iinging, by what names or termes fo-
cver they be expreflcdj whether we diilinguifh as Jcrom accor-
ding to the fubjeftj that
HjmKosejfe Ffalmef are of MoraU things j as what wee ought to pra-
clkoidHin^ ^life, or leave undone. Hymnes of Vivwe things fetting
qm/ortlntdi- forth the power and Majeilieof God , admiring his be-
?iem & fmjc nefits and a(As of providence. Canticles, Odes^or (as they are
ftjtempr^di' heretranflatcd) SpiritHiU Songs are of NjiitraU things^ as of the
cant Dei & concent, order, and co 7 cord of the world, aiid all the crea-
ejufdem fern- tures, but in a fpirituall way, as he hath it in the beginning of
■pervel benefi- his diflinflion : He that is full of the Spirit (faith he) can take
day i-elfMa Pfalmesand Hymnes, and Canticles, fpiritually.
mirantur.

^odomnes Tfalmi conwient^ qnilM Hallelujah vel pTdipofitum vel fithjclhm eft,

Tfalml aHtem-proprie ad Ethicnm locum fertinent^ utper organum corporis quid faci"

duin^qnidvita7idHmfitnoverimtiS, §)ni vero de fuperioribiif dijfutat & concern

iiDnynHndi^bmn'mrnqHe creaturamm ordinem atque concordiam fuhnlii dif^Htator

tuifjcrit^ iftejpiritHale canticHmcanit, Hieronan 'Ephef comment Aargiot.lih*'^ An c, 5.

Or whether we diftinguifh of Pp/wc/ according to the au-

thours (asfomcdoe) that Pfidmes iignifie "Davids Pfalmes-,

Hjmncsy the fong's compofed by Mofis^ Exod. i5.Dcut. 31. ^o.

Deborah:,y\dg. ').Ifaiah chap. 5. Sec Spirituall fongs, are thofc

that arecompofcdofothergodly men, touching the benefits

of God : as at the beginning and ending of our iinging Pfalms

there is the Song of Amhrojc^ a thankfgiving after the Lords

Supper, and a prayer againlt the Turk and Pope in meeter by

K.W. And many of the pious Ancients penned many fpirita-

all

o'fifpel Mujick. 3

all Son^s ill Latine and Greeks* Now whether ChriUians had ^ '^^^^^^J'"
rather fing thefe^or thofe compofed by men endued with the ''^"' atiH^'
infallible ipirit ot Prophefiej I leave them to confider. But ot
this after.

Or whether we ditHngaiih with Calvia^ A Pjalme is fung
together with an inftrunient. A Hym?te is a Canticlc^or fong ot
praife. An (9r/e 5 orfpirituall fong, contains jH'aifes and pre- ^.^^.^^^
ccptSj or inlh'udions and exhortations. ^ MiZ-MOFl

Or whether we diftinguifh as Baz^Zmchk:, and the notes in j'^^^^^JJ^^^'^^"'
our Englifh Bibles. ThatP/.i/m'x are thofe that co:itaine vari- ^^^^y pf.,j;x,„,
ous and niixtaiguments, as Lamentations and complainings |j Gr.Sciiol.
to Godj narrations ofoar condition before God^ expolHatioiis '- hryf.
and reafonings with God^to grant good, or remove e vill.Thefc ""^I^^^^S^^
(ihey fay) the Hebrcwes cdiWMizmmmj^ of Zx^n.ir to fii'^g-^j,^ [|j^ ^^
Hj/mnes^ivc iymnnm^ Laudative^ which propeiiy handle the fi^Qf^^lj^^.^
praifes of God. Therefore the Greek Writers fay^jj o JV v[av^ tS pfalmcs ot'oe-
^}^^/<<« AyiuTifQ- ^ dt yAp «W cfluyd^^ei^ lixvaan^v ^Iv^ « -^dT^^iTi : ^recs, which
That i s, a Hymnc is more holy then a Pialme : for the fupernall f-^^ ^^^'^ ^]^^^}*
powers^ or Angels doe lm2; nymnes of Uod to God 3 but doe and form,
not fins; Pfalmes. ThefeHymnes(they Gy) are called in He- .ire called
brew T^ehlUim^ praifes , of H.iU to praife. Odes y o-r jpirit/uU Pfi'mcs of
Sj?jgsy,n'c peculiar Hy nines ot fome fpeciill matter of praife; Degrees
fhoL'ter in quantity^ and ofan higher forme and fciine of Di- ^onie nic e ci i'
/vine Poetry ; and thefe, fay thcy:> the Hsbrcwes call Srhirinu of f'^'^^^f^ mv/\
^.^,'tofing.^ wifrrom;

Yet I murt tell you by the way ^ that thefc words in Hebrew bat not Tolid *
doe not make fuch a prccifc difference. For Tehillhn is the ge- enough 10
rierall Title of all the Pfalmes. MiQnjrth'^ particular Titlcof -"^^^^"^ ^,^»*
niollPfalmes. Ad ^c/7/V the promifcuous Title fometimcsofo- a^^'^^W 1"^^
therPfalmes, as well as of the Pfalmes di I^errees, Nordc^e Apaflk .ip-'
the Greek words make fuch a difringuifhing difference: For a plies two of
Ffalme ISO? ■^cchh^y to fing. And a Hjmm of vuyia^ to finer '^^^^'^^'^^^
praife. And an O^t^ called a fpirituall Ode or Song, by our o.Jhvi^iKM
tranllatorsisofthcword A'c^Jj to fing. So that it fcemes to ^l^'A^o;/7l^
me,thatthc Apoftleufeth many words to fignific that all our '-'^ ^^^ /'
fingingjof what fort Ibever, fiiould be of divine thinosjand not cifTyTx"^^
vain things^to gloriiie God, and not to pkafe our fuolilh phan- ?(\l,ne] -^
talics. ij^^^^ , ,

But whether wc diftinguifli the one way or the othcr^ we fee iflr]"!^^^^^^^
^ 3 the'Ephcf.j.i^.

tree
tcanti-

4' Gofpei Mufick.

the ApoMes preffe rhc dutie of fpirituall finging, whether of
this kind^ orthatkindj, whether called of men by this name or
that name. In which injimftions the Apoftles are fo cleare^that
very fewjiince the commingpf Ghriftj that I know of, have
made fcruple of the thing . And if any hare, of latc^ they ne-
ver mention thefe places^ as if either they did not remember
them^or cou Id not anfwcr them.

2. 'the fmqttefliomdnejfe of S'mgmg informer Ages*

Aug. lorn* I. Auguf^ine, who flourifhcd about 385 years after Chrifljmakes
Ketrj&at.lib, mention of one Hi/^ri/^{hould feem he was a Row^«,bccaufc
2, caP> 11, hefaith hewasof thcorder of Tribunes) who through hatred
ofthefuperftitious Prielb, was wont to diflike Ecclefiafticall
finging of Piaimes. Againft«whom the faid Augufkine ( ashe
faith himfelfc) wrote a book in the behalfc of Ecclefiaftic alitor
Church-finging of Pfalmes j which book began thus : Ihey that
make mention.

Zanchie that wa s a famous Writer fome 5 o. yeares fince/aith
that fome argued againft finging of Pfalmes. He tells us their
Arguments^ i. ThatElijih derided the finging of Baals Priefls*
2. Cbrijl bids Mpraj in our fecret Chambers* 3. Hamia ii comment
dedforfileraprjj'er^fjhe mwing only her lips, 4. The Chw'ch ofKome
when it was more pur e^did?iotjhig<i as mtneffe whereof at thii day there
is nor Organs ?iorfingi?igin the Popes ficret Chappell. Which argu-
ments are fo filly, that they deferve no anfwer : I leave them to
thofe that fcruple at finging to anfwer 5 for fure they will find
that in that 1 Ki;;^/ 18. There is not the leail intimation that
Baals Priefts fang. They will eafily fay^that privat prayer^and
finging of Pfalme^aretwodiftind: things.They wilquelUonif
the Church of R'^/we^while purerjdid not fing (which is doubt-
fully as wc fhall fee in the antiquity of the prafticc of finging
in all ages finceChrift)whethcr it will follow that not finging
was any part of the purity of the Church o£ Rome. If it had,
the Popes would not fo obferve the omiifion of it in their more
fccrct Chappell. Sure their ApollleP^/cr^whofe fucceffors the
Popepretendstobe^didfing with Chriit and his ApolHes at
the holy Supper. And thus you heare all the qucfiion that
hiith been made (tluul know of^ of finging in all ages, till
this age^wiiercin every old Hcreiie, is revived ;> ihipping Chriil

of

Gofpel tMuficki 5

of all. Anahaptifme t\itithtg^n tooppofe Reformation infa-
mous Lmhers timc;^ is rifen againe, taking away Baptifme
from bcleevers children. Antinomianifine ^ that oppofed in
worthy Tarew his time, is fpningupto take away comman-
dementsandduties. Familifme m H.N, the authour his time,
is (prungup to take away the fignes of grace, andfct up imme-
diate revelations. Arminianifme\ in Felagiuf and Socinw his
timCithe brood of him, is fprung up to take away the power of
grace,and the condition of faith, to advance nature and uni-
verfall redemption. Socinianifme in the time of Hercticall Ar-
ritify is ftarted up again to take away the Deity of ChrilK E-
ficurifme^diS ancient as the time of the Sadduces, is rifen, which
takes away the immortalitie of the foule. Antifahhatarianijm
that was rank in the reigne of the Prelats. B. /^^^/Ve, D. H^ilwy
D. Toclmgton^^c* is now revived,taking away the Sabbath.

And (o the opinion of the HUarians unlawfHlnejj'e offinging
Tfalmes, is rifen again from the dead, that before lived in HiU-
yi«f his time, to takeaway this Gofpel ordinance, andfweet
folace of the fanftified foule.

But before the great fall of Antichrill, there muft be a great
falling away offceming Chriftian$,as the Scriptures warn us.
If we have not a mind to fall away , let us keep clofe to the
Scriptures.

The Scriptures hold forth to us moft clearly this Gofpel-
mufick,or be fure of it, it had been buried with the Jewifti cere-
monicSjBut hem^Mofef taught the Ifra elites finging before the
Tabernacle was built, Exod. 15. And Chri(l and his ApodJes
injoyn and praftifcfinging after all Davidicali muiickc , and
TcT.pleHymnes were down j and the beft reformed Churches
ever fince have pra6tifed :letusnot lofe our fweet ordinance,
all little cnougn to cheer our foules.

3. Ihe ancientnejfe nftheufi of Singing,

To make good what I fay, that finging of Pfalmcs hath ^uvni^fti-
been in praftice among all reformed Churches up to the time w^ nieHns.
of Chrilt and his Apoftles 5 and to begin at thefc times, and Q)
afcend: fortheancicnterthe praftice , the more authority is
in the example,

i.At

6 Gofpel tMuficL

1643. I. At this time the Churches in England^ScotlandjHollandj

Geneva, New Ergland^ pradife it.
1540. 2. In Ljfthers timej above an hundred y cares fincc, it was in

much eftee-iie with him and godly perfons. He vvould fay to his"
Chriltian company when he heard of the threats of Princes^
and PopeS;, and Bifh::^ps ^^2im[xhim^ Come^ comcy faid^he, let tif
r^ fing the 46 . Pfalmyand let them all doe rvhat they can.

^ ^ ' Haharwj Maurui^ a Commentator on the Biblc^who flonrifhed

about An*J)om* 847. commends thehoneft plain fong^thc plain
finding of Churches in ages preceding him.
C/). 5po. G/T^/>ry the great flourifhing^w. 590.di(lik€snotiinging,but
that men fhould be chofen to doe that onely, who attended fo
to finging5as toncgleft holinefle of lifc^Juft as our Cathcdrall
men, who fing the Scriptures, prayersj&c.

For Hieron and Augu^^ine it makes no matter which we put?
firfl:, though in age (we know) Hieron was ancienter then -^«^«-
j?i//e3 we look to the order of times when men likely ,nii|^t
write thofe things we quote, yet that men may not mi^-' .
kingly think we miitook^ we gut Augu^'me firlt^as younger irv
agc. ^ \

g J. ^ Auguftine^ who wa s made Prifeflbr of Rhctorickjand heard

Au.jlih.de •^'^^^''''?P C^s EwcWcer^^ faidi) about 385. after writing divers
r Tiu;^ ,71 booke?, commends the Churches in Egypt for their fwect eja-
dkrndihm ^^^^'Y^^'^ ^^^'"^^'^ faying, that not voyces, but devotions af^
j^ « cend uptoUodseares. Adding that he would have their pub-

I'h '2 b\ I ^^^^ fingiiigs to be fuch as that all the people might underlUn-
''^' * dinglyfay^me;/. He wrote alfo abookeCaswe have faid) a-
gainft Hilariui in the bchalfe of finging.

Hicronymtis m^.A^ a Presbyter(at 20 years of age) about A,T>,

3 5 3- 353- (fo Helvicus) and wrote his Catalogue of lUuftrious men,

Ca7wn,t\on about -^;z.P^m. 392. (lb B«c/:>o/ccr7if) finds fault ikit in hu time

mediocr, they fangfio more reverently. And he is cited to fay. Better it is to

dijhuct.'^. jifjg j^^Q Ffalmes with purity ^ fcrenity^ and jpirituall cheerfuhiejje of

heart:, then all the T falter nrith dijir anions of heart.

-^ 6q Ambrofe made Epifc. Medio L about 369. y cares after Chriil-,

T'f^Q C " (as i>«c/76»/c. affirms,) is faid by A ugjtjiine to have zealoufly put

/r/T* " on the Wcrtcrne Churches in finging ot Hymncs andPlalms.

-^^"^ ' Among whom the Roman Church was then eminent.

365. ^'^f^ the grcat;,a learned pious nian,mightily commends the

finging

Gofpel Mufick, j

fingingof Pfalmcs (as we (hall hcarc afterwards in the lifc^
fiilneile of it) and therefore no doubt it was the cuftome ofihc
Greek Churches in his time, who flouri ned about 365.yeares 3^5,
after Chrilh So he in his Gom. in Gr. upon the Pfalms-

Athanafius 2i(i\7inctA finging in the Grecke Church of Alex-
andria, who flouriflied about the yeare 325. viz. then madeE- 22^.
fifcop^eoloci^'^KichAHgufiimcQmmtwdt^ and Gregory inimitats
in the Latin Church. v

Tertullianywho flouriftied neerer the Apoftks times, faith, i g^ ^
that the Chriflians after their Love^feajis^ as Jude calls thcm^ Jpoi^^^f^
(Tert«//i^«ufeth the fame word) were wont to fingout of the cap. 19/
holy Scriptures. Judeii.

Eufihiuf tells us,that Flinie the fecond (about Anno 98.) wrote 9 8.
an Epiftle to Trajan the Emperour, that the Chriflians being ga- In the tinic of
ihered together before day *were wont to ling together Hymnes rhe Apoftlci.
and praifes to Chrift as to a God. And the fame Eufebius tefti- '^^^ Epift, of
ficsjthat Fhilo Jud£iif did teftifie the fame of the Chriftians fing- ^^^*«-*^ extant
ing, which Fhilo jHd£M did, (a s Eufebius afBrmeth) live in the ^^ ^ttfeb. in
^iitieoffomcoftheApoftles. And aflures us alfo, that the C^iidhift.Ecclef
Flinie and Trajan lived in the time of the Apoftle John^ who died ^^^'3* c^- 33'
not till about 1 00. y cares after Chrift. Eufek Uift.

And thus I have brought the praftice of the Churches in jGng- Ece/e/ lib. 2..
ing of Pfalmcs.* up to the Apoftles times, by the writings of the ^^.17*
moft godly and learned men of former ages, whofc judgments
you have heard approving the goodneffe of the praftic€,as well
as their Hiftorics affirming the truth of the faft.

Upon which Zanchie boldly affirmes, that finging was an A-
poftolicall inftitution. And no wonder he fhouldbe bold in
ihis,when the text of Scriptures we laid down at firft, are fo e-
vident, from which no doubt the Churches took their war-
rant.

I ^4* ^^ neeejfarinejfe of Singing mth other Ordinances^

The Churches well knew,that fome ordinances are maimed
without the connexion of this Gojpel Mufick^ with them ; if wc .
follow the Scriptures, and example of Chrift and the Apoftles.
How doe we celebrate a day of praife for deliverance, accor-
ding to the Scriptures, unlelle wc have Pfalmcs and Hymnes of
praife,as i^/ex had,Exod. 15. P^W^/; had,Judg. ^.VavidlwAy
_ _j B aSanit

8 Goffel Mufiek.

See alfo ^ Sam. 22.2 ? whkh Pfalmcs all Ifracl fang, Exod. i?. i. PfaL
•7*7 18. How doc wc receive the communion after the example ci*
on /Wg. Chrilt (which we Juftly urge for fitting at the Communion? )
^•^' if after the adminiftration thereof wc doc not fing an Hymne

or Pfalme ? When are we Chriftian-like merry, if not for re-
ceivall of mercies from the hand of God ^ And how are wc
merry according to the prcfcript of Scriptures, Jam. 5. if wc
fmg not? Saints glory in tribulation oft-timesj Rom. 5.2. fo
that faul and Silas fing Pfalmes in the prifon, yea in the flocks.
What kind of Chriftians then are we, that will not fing at all ?
Scafon no duties with finging ? Whereas the Churches in the
primitive times, in the ten perfecutions, fugarcd and fweetncd
their meetings and duties withi finging of Pfalmes afore they
parted, as wc heard before. The truth is,devout finging of
Pfalmesis afavourierauceto relilh ev^ry condition and or-
dinance, that is an iterated ordinance. For Baptifme after
once adminldration, is never to be repeated. Bctorc Sermon
the Churches fing, to quicken their hearts to prayer. After the
communion they fing, to raifc them up in praife. Yea I may-
fay, this fpiritu all fauce is meat it fclfe. In finging we pray,
we praife, wc confefle, we petition, we exhort, we meditate,
we bclcevc, wc joy, wc mourn. Siti^in^nfraifing^ Ephcf.
5.19.20. Speaking tojourfelves in Pfalmes and giving thankei al"
wa^es* It IS joying 5 In the fame place , Making melody in yout
Pfal .38. ritle, htATts^ It is meditating. In the fame place. Speaking to your felves,
orfirft vcrf. So As P^z'i<^ entitles one of his Pfalmes', A Ffalme to bring to re*
inHebr. memhrance. It is teachings Exhorting and admoniping our ovfne

So w. J)(Jk<f' fouls, Coloff.3. 1 6. 'teaching and admonijhingyourfehes in T faints^
Kovjii ml v^" ^c* Itisw<7»r«i»g;.SecP^w<5/j-manyPenitentiall Pfalms. And
^mvTii (hat 102. Pi'alme, whofc title, or firft verfc (fo in the Hebrew)
Sfl(i/T»f , J 5^ A prayer of the affli&ed when he if over-'Pphelmed^andpoureth out hii

complaint before tin Lord> When we will be merry in the Lord,
wemuftfingJam.5.i3.Buthcdothnotray5 butthat vvhenwe
arc fad before the Lord, wc may fing ; as the Saints have done,
aswefccinthcint^anceswc have given. To which adde the
fad fong of the Lamentations of Jeremiah for the affiftions of
the Church, and made in curious meetre with great varietie
(as they that know the Hebrew can fee) which the Jcwcs fung
for many yearcs, 2 Chron.5^.24,25. And all Judaic and Jerufa-

Urn

hmmownedforjofiah (for his death was the beginning of the^^p^-^^f!J"^
mine of the G(\Mvc\iytnd Jeremiah lamented for Jofiah» and all the ^^ J ^. .
finging men^ andfinging wommjj^ake ofjofiah in ihdr lamentatioits ^y^^^'^^ty
to this day^ and made them an ordinance in Jfrael, and behold they are ^J\ ^^^^cnia
Tpritten in the Lamentations* By that we have faid of mourning "^*^^^*a
in fingings it is evident that it is neither incongruous to Scrip-
ture^ nor to the praftice of th e Churches , nor to the na turall
aife^ons and conditions of men to fing Pfalmes upon a day of
humiliation.lt is moft certain alfo^upon exceeding good expe-
rience, that finging of Pfalmes hath mightily humbled the
foule even to teares. The Pfalrae after a Sermon fometimcs
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 foule ^ and then the Pfalm hath been as the
breaking out of the Sun-beamesj to make the heart run with
melting. As for petitions , confeflions of finnes, confcffion of
confidence in God, they arc the common language of Pfalm$«
Sec the whole Book of Pfalmes.

5. IheufefulmJjtofSingingffalms.

As for the ufefulncfTe of finging Pfalms; much may be faid.
Singing is the making in a fpcciall manner mans tongue to be
\i\% glory > Awake my glory ^ faith David:, that is my toiigue in fing-
ing to glorifie God. God hath not given jfj^ec^ to man 3 but to
glorific him too. Nor v^hifiling or hilling, to call to one another,
(as the Lord faith, he jviBhiJIe for a Nation^ and Chrift faith, his
ftieep hear his voice, alluding to the whiftling of the Shepherd)
but for his glorie too. That we may call to one another to go
up to the houfe of the Lord, or to any other pious bufineilc.
God hath given hearing to hear him in his Word , as well as
menin the world; ^'fteeci^? to pray to him as well as tofpeak to
men : Sight to confiaer of his works, as well a man to look up-
on his own : And therefore he hath given the naturall gift of
Singing (a Mufick that excels all inftrumcntall ) to the end to
praifeand worfhiphim 5 every man quickning himfelf and
others by fymphonie, and finging concent together. Singing
is the onely adive vocall prophefying that is allowed to wo-
men in the Church* 1 Cor, 11.5. In which dutie ihe is to keep
B 2 on

to Go/pel Mufuk.

on her veil (the badge of her fubjcftion to her husband ) that
as (he might not entice others eyes by the bcautie of her facc>
fo nor their cares by the fweetneffeof her voice. Singing is a
great preparation to prophefying, both extraordinaric and
ordinarie. The ftorie of E/i/^^ is famous^in whom the extra-
ordinaric rpirit of prophefying was ftirrcd up by Mufickj and
his own troubled fpirit of grief and unfitneffe for prophefie
Was allayd and fwectncd. 2 King, 3, 1 35I45I 5 . jindElijhaJaidto
the King oflfrael^ What have I to do rvith thee ? &c. And Elifhafaid^
^cfurdywereit not thati regard the prejence ofjehofhaphat the
K-ingnfJudahftlT^ouldnot loo\tonpdrds thee^norfee thee* But now
hringme aMinflreh Audit came to pajfe when the Minflrel played^
that the hand of the Lord ("that is, the fpirit of propheiic) came ttp**
on him* And he faid jThus faith the Lord, &c. and fo went on
prophefying to the three Kings there met. If this Mufick being
oncly inftrumentall, made by a private perfon, and foonely
civill, did thus move the Prophet ; how muck more will vocaU
^ Church Mufick in finging Pfalms, inftituted by God , incite
C«;«/ ofer^, graces 7 But if there was fpirituall finging foyncd with his
(ide^ fidi' <« playing, as Juniuf affirms, that EUjha his fpirit troubled with
cinii) pertHf-^ €c ^^^ ggg^. Q^xhe two wicked Kings there prefcnt, the King of
hatM ipfius *^Edoni,andtheKingofIfrael, was compofed and fwectncd
(id eft Fro-* « by fomc fpirituall Song of that Minftrel , and fo feted for
fhet£ ) ani" «^ that ccleftiall gift or office of prophefying, then is the place
mus ex pr^" " more expreffe for our pufpofe. And for ordinarie proph cfy-
fentia impii ing, both preaching and hearing, let Minifters and Chriftiant
re^ Ifraeli' confeflc their own experience, whether holy finging of Pfalms
tarumfeda" have not much fitted them for dutie, and after foaked in that
retur. Et jpi- they have fpoken and heard. I knew a very learned and holy
ritmli carnti- Divine that faid, Mufick fitted his fpirit to make a fpeciall
7it comparar* choice of a fit Text. And Junius {mvi on that place, but now
retur ad €£" mentioned, that the mufick of him that plaid and fung to
leftia prdidi- Eli(haW3i%in part to make the Kings fit to hear, as to make
cenday ficut Elipa. fit to fpcak prophetically .Many that arc not yet brought
aliorum ad ea(o home to Religion as they iliould , may be brought in to
f^ercipienda. Ibme love with religious duties for the fake of that fweet one
JuK. in 2 fingings of Pialms. The Indians are drawn to the Churches in
Afg.c.^.^.j^. New-England, by delighting in their finging day, that is,thcir
^>c. finging on the Lords day. It SauCs wicked fpirit was oft al-

layd

Gofpel Mufick. 1 1

layd in private by the mufick of P^/W (mentioned ty the ho-
ly Ghoft for our obfervation) Vavidbem^ called tbefiveet Singa-
oflfraely how much more might he be taken with the publick
Ordinance, as he was with the prophefyings of the Prophets,
as his meffengers alfo were, I i?^?M. 19.20,2 1,22,2 3,24? Learned
Ttter Martyr faith on this place, Ihat the Prophets novo met in their
C oik dge fang fonie pertinent ^falme-^ rphich Saul's mejjengers being
overcome rpith a divine atv ortranfeyfzng with th^m.So he. And why
not as fome Other think that ^^W^lfo might fing with the Pro-
phets, as well as fay as the Prophets did, being by God put
under the fame aw, and into the fame condition as liis meflTcn-
gcrs. If cirnall men may bs thus catcht with fpirituall fing-
ing, how much more may comers on in Religion be drawn
further on, and excited in devotion, i Cor. 14. 15, 16. IvoiUpray
vpith thef^irity andl mil pray rpith widerflanding alfi ; I will fing with
the jpirit^andlrnll fing with under fixnding alfo ; elfe whenym fsjU
bleffe with thejpirit^ how (hall he that ocaipieth the roome of the un-^
learned'^ ( that is, the private weaker Chriiiian ')fjy Amen, Sec * Jhc Gr. ft
the Apoftle Joynes praying and iinging together under the Idiot/
fame notion. And faith that the Joynt performance of either
in the Church draws all among them to fay Amen, that is, to
vote and devote the fame defires of foul with the reft of the
Congregation to God.

Singing is fuch a notable promulgating and fetting forth oF
the name and mind of God, that it is prophefied that Chrift
(hould declare the mind and name of God under the notion of
finging. Heb. 2.12. For which caufe he (that is, Chrift) is not aflja-
medio call them (that is Saints ) brethren:^ C^ji^tg^ I t^iO declare thy
"Name unto my brethren^in the midft of the Church will I fini praife -^
unto thee ^ a$ you know lie did by preaching to , and Ringing
with the Apoftles after the NcwTeftament paflcover,the Com-
munion, as Mofes tzu^ht Ilrael a fong after their Old Tefta-
ment pafTeover, the feal whereof they received in i^gypt, and
the thing figniM, partly in -^gypt, and partly anon at the
Redfea. By finging we prefcnt unto our fences and minds
the lively type of heavenly joyes whether to be afted by thc^
Church triumphant in Heaven, or under Heaven at the great
reftauration,when the fpirituall Pharaohs, the Antichrifts of
the world, (hall be drowned in the Red fca of their own blood.

B 3 In

1 2 Goffti iliufick,

Inthreevcrfcsoffoure it is faid three times AUelujdh by the
Church feeing the fall of Antichrift. KeveL 1 9»i 52,354. Singing
ofPfalms according to the Apoftles prcfeript is a making or
afting the Word to dwell richly in us. Colof 3. 16. tet the fvord
of Cbrift dwellinyou richly in all r^ifidomy teaching and adinonijhing
oneanothiritiTfalmf* A filling of us in publick with the fpirit,
or an afting the graces of the fpirit j a prevention of drunken
idle fongs and mirth in private. Efk/ 5. 18, 19, Be mt drmk^
with tvine^ hut be filled mth tbejpirit^jpeakwg toyowfih^s in Pfilmf^
» The Gr. ^^* ^^ h' ^^^^ki^K toyourfehes in ffalms.
hto^iiVTii ^^ burthen you with no more of mine own obfervations

wiiJ bear it, touching the ufefulnefle of iinging; I will now refrcfh you with
compared with the notions of others upon this point, fo far as they fpcgk a<;-
ver.18. cording to the rule.

Kahanm Mawus whofe name, and parts, and time you have

*^ chronicled afore, faith, that into grofler and heavier minds

'^ whom bare words do not fo eafily move, the fweetneflc of

^* melodie makes fome entrance for good things. So he. Sp ixi

Sattl

E^rwA >ap Bj/i/, of whom alfoyou heard aforc,faith, Whereas the ho-

i)h7h vviZy.«L ly Spirit faw that mankind is untovertue hardly drawn, and

*roAym, &l\ that righteoufnefleis the leffc accounted of, by reafonof the

Bjfil in ?fal pronneffe of our afFeftions to chat which delighteth,it pleafeth

the wifdom of the fame Spirit to borrow from melodie that

pleafure, which mingled with heavenly myfleries, caufeth the

(moothneffeandfoftnefle of that which toucheth the earc to

conveigh , as it were by ftealth, the treafure of good things in**

to mans mind. To this purpofe were thofc harmonious tunes

of Pfalms devifed for us, that which are in eares but young,

or touchi ng perfedion of vertue ai yet not grown to ripeneue,

might when they think they ling, learn. O the wife conceit of

that heavenly teacher which hath by his skill found out a way

that doing thofc things wherein we delight, we may alfo learn

that whereby we profit. So Bafil, And experience fpeaks for

it. For when we can hardly draw young people to other du-

• ties, they cheerfully learn and fing Pfalms. And thofe that

arc ancient who cannot go abroad to and among the fecular

j.\\6. civil! joyes of men, can lit at home and praife God with a

Pialmc i^;d every well minded family by finging can make

them-

Gcfpel CMufick. 1 5

themfclvcs a little Church. And everie Church make thcm-
felves a little Heaven.

Hooker faithj ^^ That miificall harmonic if but by voictj con-

" fitting of high and lowe founds is of that forccjand hath fuch

^^pleafingefteftsinthat very part of man which is moftdi-

^ vine, that fome have been thereby induced to think that the

'•^foul it felf by nature is, or hath in it harmony .A thing which

^ delighteth all ages, and befeemeth all ftates. A thing as Tea-

** fonable in grief, as in joy 5 as decent being added to a^^ions

<^ofgreateft weighty, and folemnitie, as being ufed when men

<^ moil fequefler themfelves from a<^ion. The rcafon hereof is

" an admirable facilitie which Miifick hath to exprefle , and

** reprefent to the mind more inwardly then any other fenfible

•* mean, the very ftanding, rifing and falling, the fteps and in-

*' flections every way, the turns, and varieties of all pafTions

^ ^ whereunto the mind is fubje^t ; yea fo to imitate them, that

^^ whether it refemble unto us the fame ftate, wherein our

" minds already arc, or a clean contrary we are not more con-

*^tcntedly confirmed by the one, then changed and led away

''by the other. In harmonic the very image , and charaftei*

'' even of vcrtues and vice is perceived , the mind delighted

'* with their refemblances, and brought by having them of-

" ten iterated into a love of the things themfelves. Yea al-

^ though we lay altogether alide the confideration of dittie or

'' matter, the verie harmonieof founds being framed in due

''fort, and carried from the carets the fpintuall faculties of

*' our fouls,is by a native puifTanceand efficacie greatly avail-

'* able to bring to a perfect temper whatfoevcr is there trou-

'* bled ; a part as well to quicken the (pirits, as to allay that

" which is too eager ; foveraigne againft melancholic, and de-

" fpairc, forcible to draw forth tears of devotion, if the mind

"be fuch as can yeeld them. Able both to move and mode-

" rate all affections. The Prophet A^z/^Wthcreforc having fin-

"gular skill not in Poetrie alone, but in Mufick alfo, judged

" them both to be things moll neceflarie for the houfe of Godj

^ left behind him to that purpofc a nimiber of Divinitic endi-

" ted Poems, for the raifing mens hearts,and the fwcctning of

*' their affections towards God. In which coniiderations the

^' Church of Chriil doth retain it to this day. Thus far Hookei\

To

14 G off el tMupckt

To all which ( if not proceeding from a learned man pro^
fcffing ChriiUanitie, but from the mouth of an Heathen) Chri-
ftian experieace may feal to as moft true.

Z.inchiei^hh^^^Much and manifold is the ufe of this Mufick
^^ (viz. of fmging Pfalms ) i . The glorie of God is held forth
*' more illuftrious^becaufe by this means the praifes of Cod
*^^ contained in Pfalms ^ and Hymnes are celebrated more
" magnificently and glorioufly? with greater attention » and
*^ admiration of the auditorie, then if they were recited with a
*^ lower voice without finging. Which was the caufe why the
*^ Levites in fetting forth the great benefits of God to the peo-
^^ ple^ did do it with fweet harmonie. So before the building
*^ of the Temple^ when they carried the Ark, they fang with a
^^fhrill voicc^Le/ Godarife^and let his tneinies he featured* And
^* when they returned conquerours they alfofung, that there-
*^ by the benefits of God might be better underftood , more at-
*^tentively heardj and more princelike admired. As on the
" other fide, hereby the enemies were terrified. There is no
^ Prince but thinks himfelf more honoured by fiiiging fonh
*^ his praife, then by recitall of the bare voice.

2 Life is the manifold profit, i Mans fpirit is much checr-
^^edby thefweetnefleof the harmonie. As like is delighted
*^ with like. For the mind of man is all harmonie, and there-
^* fore is much recreated with Mufick. Which the Heathens un-
^^dcrftood in their parables oWrpheus znd Arion alluring the
** Irenes after them by the harmonie of the Harp, to build The^
^^ han^ But thofe iiories in the facred Scripture of Elifha fitted
^^ for prophefie, and /^Wpacified in fpirit by Mufick, are moft
*^ certain. 2 The Spirit of God is ftirrcd up in us by fiiiging.
^^ So Efhef 5 . Be filed xpzth the Sprit^ freaking to your fehej vpith
*" Tfalms. And therefore it is apparent that this Mufick in the
**^ Churches is notonely lawfulljbut neceflarie.

^^ Addc to all, that it is oft read that the Angels fang. Jfa. 6,
^^ They cried, that is, they fang, Holy^ holyyholy^e^c fo at Chrifts
^^ na ti vitie they fang. Glory tu God on high. Tliercfore it is a di-
" vine and celcftiall thing. So far Zanch.

Dr. Ames in his Cafes of Confcience, i.§u, " What ufe hath
^' finding above ordinarie pronouncing? Anf i It carries to the
*^ godly mind a certain fwtet delight. FfaL 104. 34. 2 It hath

in

Gofpel Mufick. X 5

in it a more diilinft and fi^fied meditationj ibid, 3. A more co-
pious and ample profeflfionof godlinefle^Colofr. 3. 16. 4. A
greater communion of mutuall edification infingingwith o-
thersj Ephef. 5.19. ^li- 2. Whether finging be more futa ble to
joy orforrow^ Anfw. More agreeable to joy. Jam. 5' 13. But
profitably it agrees to the commemoration of pad forrowes,
as appears by the penitcntall Pfalms. As alfo fometimcs to re^
move prcfent forrow^ Prov.25 .20.

6. The HHjHfmjfc of mens exceptions againfi finging Vfxhms^
Their Obje&ions anfwerecL

Thelaft thing we have to doe upon this queftion , is to an-*
fwer the objections againft finging of Pfalmes. And lam Tory
to find that godly perfonsftiould makefomeofthe fame obje-
ctions, as prophane malignant miniilers have 5 as that becaufc
P^z^i^^Pfalmes were put into Englifh meetre by Mr. Hopkins^
Mr. StemholdQwho dobtlefle were godly men, or clfe the Chur-
ches of England newly refined out of Popery had not ufed
them) that therefore it is not lawful! to fing P^w^/ Pfalmes-
As a prophane Prieft faid of late , that the Englifh finging
Ffalms were Hopkins hif Jigger, I fay it is a fad thing when Chri-
ftians (hall joyne with the enemies of Chrift againft an ordi-
nance and practice of Chrift, who fang in his language, yea
likely in Syriacke, in which he continually fpake and preach-
ed, differing from the Hebrew in which Vjivids Pfalms arc pen-
ned, as wc fing in our language.
. The matter

heaSf ime:"!V.Some warrants fcemiaghudfxngms.
/ contrary \

\^. Communion ov fiUorpjhif^ ■

I. from the Matter^
I . ObjSionis^ that it is very doubtful! whether Chrift or his
Apoitl ,'3 1 ang Davids Pfalmes, or no.

Jnfjv. 1. We have no warrant of Scripture to fay to the
contrary, Chriftians (hould affert oncly what the Scripture

C aifcrts.

IS C off el Mufiek.

afiertSj and to deny what the Scripture denies. 2. The ancient
Hebrew copie of the Gofpel of Matthew\x2x\iit^Mmh, 26. 30.
nSnn nX nnX U^an ^/?e« i^^ej hadfimg one of the Tehillimi
which is the name or Title of Vavids Pfalmes. 3. Under Tfalms
and Hymms^^c. arc comprehended all PfalmeSj unlefTe we will
under Hymne comprehend efpecially pfalmes of praife, as wc
(hewed afore. Now Va^ids Pfalmes are fo full of praifcs , that
they are all called Te^i/Zi/wpraifes. Therefore the Apoftles in
thatEphcr.5. CololT 3. and Matth. 26. 30. ufeth a Greek
word of the fame fignificationj namely vixyQ-^ a Hymne.
And Cfj!.vfi7<xrni^h2iNmg funa an Hytwte* 4. The Apoftles prayd
a Pfalme o^Vavidy viz. the fecond Pfalme, Acts 4.24. 25,
And finging is nothing clfe but a more deliberate^diftinft, pau-
fingjand mediating praying. 5. If they compofcd other Pfalms,
fure they (at leaft fome of them) would have been left upon re-
cord as wel as wc have upon record lefler mattcrs,a$ the people
ftrewing of Palme branches, &c. 6. If they fang not J)avids
Pfalmes at that time of the Supper^if they fang any other pen-
ned Pfalm, either of Mofes or I)ehora}jy it comes all to one. 7. It
is faid that the moft reformed Churches (hall ling the Pfalmes
penned in the Scripture ; as the fong of Mofis^^nd the fong of
David y witneffc H.ilklujah:,^.nd^men three or foiire times in
fourevcrfe85Ket'.i9.i523354, which woi^s arc very oft in Pa-
T^zWjPfalms. Where the Scriptures quote Pfalms they would
have us take it for granted that 'Davids Pfalms are meant. As
LhI^ 24.44. ^<^. 1.20.13.35. Therefore they arc meant where is
mention of finging Pfalms.
This is the 2,0bj, from the Mattenthsit the matter of our finging,ftiould
obicaion of bc fomewhat immediatly diftated to us by the Spirit^or at leaft
The certain wc fhould compofe Pfalms by the Spirit : For PWfaithj I mil
Keajans fing with the j^irit. And Ephcf.5, Col. 3, Sing Piritujll Songr^
jg.iinft Shg- ^nf Thofe places arc meant of fpirituall fongs for the mat=*
ter^not the mancr of making. Of F^«//finging in his own fpirit
or mindly et fo as in a tongue that he might be underftoodNow
to the objeftion,! .For the Spirits dilating of matter prefcntlyj
fit for fingingjwe fay it is a gift not fbimd in One of 10 thoufand
SaintSj if in any at all. See thcfe times drive mainly Mt reveli-
ticms in all things." Touching Knowkd^^y A^wi-ance ^ FraBice^
and this of Singing. It is an extraordinary gift if Minirters oi'
Chriftians can fpeak divine .^rf^/er pertinently, upon the fud-
den extemporarily in preaching aiKl exhorting any length of

Anvi of

time.Who then (halbe able upon a fuddcn tofpeak matter ancf
forme that is niectcr^fit forfinging.Forif men will fing^though
alonc^ any tune^ and not yell out a confufed noife , they mufl
mcafurc out their words to a certain length. And then wha
can ftudy matter and nieeter all in the fame inftant, and be de-
vout too ? We never read in the Scripture of any fuch, but ra-
ther the contrary? Vavid penned his Pfalmes? Mofes penned his
Songj and both withexaftneffeand variety of meeter? which
argue not fudden rapfodicall finging. 2. We fay that no Chri-
ftians can ling together^becaufe their nseditations will difFcr^if
not the mectcr too, and fo make confufion.

2. For Chriftians deliberate compofing the matter of Pfalms
tobefung in commonj wehavc no rule in the Scripture to re-
quire that. Generally thofe that penned the matter of Pfalms,
were extraordinary men, as Mofes fiavi dylfaialy^Jeremiah^Haha-
kti({j &c. 2. We read of a gift of praying and preachingj&cBut
we read not of a particular gift given by Chrift in the new Te-
ftament? to one above another^tocompofe the matter or ditties
of Pfalms. If not, then 3. there will be a doubt whofe Pfalms
(hall be fung, whether thofe compofed by this brother, or that
brother. 3. We preferre mans compofall before Gods,whcre-
as in preaching,the Scriptures is the text. In baptizing and ad-
miniiiring the communion,the Scripture is the form. For pray-
ingjthe Lords prayer is the plat-forme. And fo by the fame a^
nalogie Davids Pfalmes are the dittie for finging. In all to keep
to theplat-formesjof Scripture. 4. Men are but men. If in
the matter or dittie : (for I do not now fpeake of meeter) there
fhould be any unfoundnefle of doftrine, by cuftome and the
mufick,the people would fall in love with it,and as Za/ichj Tdiith
very well,thcrc would be no removing it.

If all Churches fhould have their feveral meetcis for finging,
it would not fo tend to the union of Churches, and anticipa-
ting of emulations. But if all Chriftians fhould be left to com-
pofefeverallfpirituall fongs upon all varieties of occafions,
the fhrong would be forced to fpend much time in mctricali
compofalls, and yet not haveone in a readinefie futable to a
new emergent occafion, when the caufe and the cheerful miiwl
call for it 5 and the weak (hall never fingjbccaufe they can coni-

pofe none at all.

Foragcnerallclofetoallthat is objcfted of finging with
C 2 the

1 8 Gofpel Mtiftck.

the fpiritj and worfhipping in fpirit, Joh. 4, Wc fay, Thatwc
may ling Davids Plalmcsj and yet fing with the fpiiit. As prea-*
ching the text of theGofpcl is a minillei'y of the Spirit} 2. Gor-
3- And fo in iifing Scripture forms of baptizing and holy Sup-
per^tiie Spirit doth come in withitjthe more we Taylor prayjor
ling the words of the -^^piritj the more do we thofe according to
the mind of the Spirit. All what the Spirit fuggcfts, is what it
hath already written^and for us to ufe, as '^om^i'^.^^rvhatfoever
n^as rprittm afore time^vpas for our learnings that rve through patience^
and comfort of the Scriptiires^might have hope,

3' Objedion from the matter^ is this. Is not^siy the reafons
againft Ringing) thif a confitfidfraipng God^hai^epaU offer to him
the exhortations ofpraife i' ihis is givi?ig to God his exhortation again^
andleavijig the ditty undme. Is not thisfinfuUto anfrver God in his own
vpords? God commands his people to praife him: Norp for m to tak^
thofe words God fpeak^s to us ^ and jpeak^them to God again ^ and
ihershy thinkjve h.n/e done the duty^ when indeed we have the duty un"
done, Thisisfinfull,

^nfw. Why may wc not a s well fing to God what God fay es
to usj as well as pray that in prayer which God faith to us.
Vavid did both, Pfal. 27. Jhou (Lord) faydfi^feek^ye my face : My
heart anfweredy Jhyface Lord will I feek^ David thinks he praifeth
God in fongjby finging exhortations to praife. Tfal i;6. Sec
the firfl three verfes, and thelaft verfe. So Tfal 14S. TfaL 149.
Tfal, 150. AsL«/^er faida Graying ii the heft preparation to prayer^
for then we fet upon it inGods ftrength. But in meditation in our own
ftrength* So fure iinging exhortations to prayer^ is an excellent
preparation to fing praifcs. And therefore P<iz;/V begins many
of his Pfalms with exhortations to praife.

2 fort of Objeftions are from the F<?7vm.

1 0hj. Set forms in finging Pfalms are invented by men. So
the Certain Keafins,

I Anfw. If turning Davids?i&\ms into Englifh Meeter be hu-
mane invention when the matter is purely divine Scriptures
how much more may that be faid to be humane invention
when the matter and form is compoled by you that make this
Objcdtion. 2 By the fame Argument you may call conipofing
ofSermons humane inventions.

Gdfpel Mufid% 19

2 Ohj. From the Form is^ That the finging oi Davids Pfahiis
in oar Englifh Mecter is an impofition impofed by men. So the
Certain Keafons*

1 Anfiv. There was never any LawjOr Canon^ or^ 8cc. extant
that I know toimpoTe ourEnglidi Meetcr on the Churches.
All that is faid is in the Title to the finging Pfalnis^'z;/^. Set
forth and alloived to he fang in Churches^ and private Families to pre"
'vznt ungodly Balads. Here i s no impoiition^ but oneiy permiflioa,
men may fing them, and not iing them^ and yet not be punifh-
ed. For in all the prelaticail pcrfecutions, men were never
perfecuted for omitting to ling them publickly or privately.

2. That were a farre greater impolition^ if (as vie have fecii
inftance)men (hall compofe Pialms or fpiricuall Songs for
matter and form, and read them to the Church upon the fud-
den to fingj without the advifc of the Church whether they
were orthodox orno^ and without their allowance and leave
that they (hould be ufed by the Churchy and fo cauiing men to
offer up to God inftantly that which tlicy did not well know
what it was j and fo could not iing with that faith and affe-
6tion as they ought : doubting what might tollow in the next
line, not having any fight of it in their books^ nor Jny impref-
iionof itin theirmemoriesjwhcthei' it were warrantable or
no, to the great offence of fome of the Congregation.

3 Obj^ From the Formis that it is Liturgicall , and Cathe-
drall, as in Pauls and VVeilminfter^ Sec So thofe Reafo?if-

Anfw* Davids Pfalmes fung in our Englilh Meetcr differ
much from Cathcdrall fingiiig 3 which is Co abominable,
in which is fung almoll: cvciy thing^unlawfuU Letanies, and
Creeds, and other profe not framed in Meeter fit for finging.
Befides they do not let all the Congregation, neither fing, nor
underlland what is fung 5 battologizing and quavering over the
fame words vainly. Yea no r do all they fing together , but firil:
one fings an Anthem, then half the Chore, then the other, tof-
fingthe Word of God like a Tenice-ball. Then all yelling to-
gether with confufed Koife.This we utterly diilikc as mod un- Hlcnm. on
lawful. As Hieronimus of old declaimed jultly againil it,calling ^ Ephcf.
it^ Mitficam'Tbeatralem:^ Stage play finging. And AugHJii,ii:^Ajiu'- A/tg.Confef
dying ofMttficl{y rather thenJ.Ha^enlj melodic a/id devotion^ And the
gloflc quippeth it with two verfes.

C 3 Hon

20 Ccfpe/ Mujick.

Nonvoxfidvotum^?zon miifica cordnlayfedcor:
Ndn clamoTpJed amor^^fallit in aare Vei*

Soul vows, not ayi'ie voice^
Not Art, but heart God hears:
Not loud noife, but love joyes
Make Mulickin Gods e^rcs.

^Ohj.fromthtform. The Prophets, Chrift, or his Apoftlcs
never praifed God by any form invented by man, but ypon all
occafions by the powerfull operation of the Spirit. 2 ?e^ 2.21.

Holy tmn of God fpak^<*f they irere moved hj the holyGhfi, So thofi

1 JnfjT, This text is not meant of finging 5 and exprcfling
tvhat we find penned in the Word of God j But of the extraop-
dinarie infpiration of the Spirit directing infallibly fome few
extraordinariemenjProphctSjApoftlcsj&c.to pen the divine
texts of Scriptures. Among which we find in other Scriptures
that they penned fome Pfalms and fpirituall Songs 5 and fang
them thcmfelves^ and there exprefly left them to the Churches
toii\\^*Exod. i^. 1, 7henjangMafes a/id the Children oflfiael thu
Song. 2 Chron. 35. 25. And Jeremiah lamented Jofiahy and all the
finging men and fingirig jvomen jpak^ ofjofiah in their lame?ztatzons
to this daj^ and made them an ordinance in Ifrae!<y and behold they are
Tpritten in the Lamtntationsnih2iti5yin the Lamentations of Je-
remi^^j penned with great varietie of meetcr, as they that can
but read Hebrew may fee fomewhat of it. And what is the
meaning of the titles of the Pfalms (which arc very Text )Tt?
the chief Mufitian : A Pfalme for Afaph : A Pfalm for the fo7js of
Korah: A Pfalme for the Sabbath daj: A Pfalm of ^egree/^of which
there arc many, which being excellent Pfalms were appointed
tobefungupon the ilairs ot the Temple in the beginning of
their publick wor(hip3 and therefore lometranflate^Pflilms of
cr//r//?e^^/>/.T fay, what is the meaning of all thcfc titles of
the Pfalms, if not left to the Churches to fing ?

2 Anfiv* If onely they mull fing that can (peak as they 2 Fet.
i.lall:, then none mulHing. Forprophefieis ccafcd, Apoftlcs
and cxtraordinarie men ccafc.

3 A/ifjv, Either the Churches muft fing thcfc fpirituall
Pfalms and Songs com pofcd in Scrij-ture, or clfe fome o£ their

own

Gcfpel iMufci. 2 1

owncotiipofing ; or none. Not nonc^ for it is an ordinance cn-
joyned in the New Tcftament, as you have heard fully proved.
Ifyoufing thofeofyoarown compofing; they are rather £;?-
ventedhy mcn^ and impofedhy men^ then the Pfalms of T>avidy
&c. turned into Englifti meeter. For in this we fing for matter,
and words as n?er a s may be^ onely that whicli was invented
and impofed by the holy Ghoft.

3. fort of Objections are from the tranjlation oCDavids Pfalms
into Englifh meeter. This is an obje^ion of a later ftamp:> then
thcCertain Reafons. Some fay that that tranflation is full of cor-
ruptions. Others fpeak more grofly, that it hath many lyes
in it.

Anfip, We Hand not here to juftifie corrupt tranflations-Nor
on the other iidc may others talk of lyes in them , till they
know what a lye is. Every fpeaking an untruth by miftake is
not a lye, but a lye is^ to fpeak falfc and to know it 3 and yet
vent it to the deceiving of the hearer. Jl^entiri efi contra mentem
ire^ faid Augufl, To lye is to fpeak againft ones confcience. And
Mendsicem efi falfa vodsfigftijioatio^ cum intenthne fallendi, -Aug, lib.
de numdacium. To lye ii to utter afjljhood n^ith an intent to deceive*
Dare any fay, that Mr. Stemhold and Mr. Hopf^ns^ &c.that tran-
flatcd Davids Pfalms into Englifh mceter^did wilfully miftake,
with an intent to deceive the Churches^ Could they have
done it, and other learned men never find them out in their
ftudie to deceive ? As for corruptions in tranflating, it fhould
Teem their endeavour was to avoid them as much as they
could, much more lying. For the Title of the finging Pfalms
faith, that their tranflation was conferred with the Hebrew.
Durft this title be fo long printed,if for the generall it had not
been true ^ Would the Churches^ and Martyrs have fo long
ufed them,if in fomc good meafure they had not been faith-
fully done? Whatcan there be done of men but ftill itwill
appear as done by men ^ namely, imperfect. All tranflations
that ever were of the Bible in any language cither of the
Schools, as Greek and Latin, or of Nations, have many mi-
ftakes j therefore (hall We rcadnpne of them? The Churches
knew there were many faults in the old Englifh Traidlatioii of
our Bibles j did they therefore ill to read it till they had a bet-
ter? So hath the lall and belt Englifh Tranflatious fomc

nfi Hakes

2 2 Gcfpel lZ^uJicL

niiftakes known to the Churches , therefore (hall ive not
ufeit till we have a more exaft ? Do we ever look tor jjerfedion
before the great >v//>////^/7 of all things? If anydo tr^'nflate as
neer as they can, and to the fcncc:, the holy Ghoft accepts of it.
The Greek Sept-Tranflation is full of mifiak^'jyet the ApoiUes
alleage that oft in the New Teftament, where they tranflatc
neer the fcnce^ though they mifTe in the plirafe. The very He-
brew text itfelfof theOldTeftament, hath 800 divcrfe rea-
dings. Andfomctimes the holy Ghoftin the New Tcftament
takes the one, fometimes the other, fometimcs both. There is
one mittake, a grofle one in all the Jews Bibks^P/^/.22. 1 6. where
they put •IXO^^ri^ AsaLyo7i^ for ^^ND or^'^3 kaani for to
pkne:, which the holy GhoU correfts* ^^atth. 27. 3 5. And in the
New Teilament in Greek there are above a thoufand diverfe
readings. Shall we therefore caft away the whole Bible? Oft
writing and printing will caufe niiftakes in any books. God
hath promifed indeed to keep his word to an iotu:, to a tittle.
But not in this or that particular mdividnall Co^iC:^ or Tranfla-
tion. But in fpecie^ among all we (hall find all the truth. So for
iricn^ God doth not reveal all niinuts of truth to every man^but
to all his Churches in generally of Jews and Gentiles^ that we
may not be perfect the one without the other. Now then what
will the Objeftors do, if they will conipofe Pfalms of their
own heads ; muft not they follow thofe T ranflations they un-
derftand ? If fo, that they do will not be pcrfeft.I fpeak not all
this, as if againft a better Tranflation of the Pfalms into Eng-
lifli Mecter, I do with the reformed Churches carncllly defire
3t. But I would not have an Ordinance laid afideC with fcan-
dall to the Brethren) becaufe we cannot have it in perfeftion.

4. fort of Objections is touching our warrant to ling Davids
Pfalms in Englifti Meeter.

iMj. Whether that be not againft it, 1 Cor. 14. 26.Hon>i^it
then brethren /* rrhenje come together^ every one of yon hath a Pfalm^haih
a dcBrine^ hath a tongucy hath a rt'Telation^ hath an interpretation. Let
all things he done to edifying*

Anjrp, Touching warrant in generall, we have anticipated
our anfwer here, all along afore. As for that place, 1 Cor.i^.26.
We cannot conceive the Apoflle more to forbid Tfalms then do"
drines:, interpret ations^^C' which no rationall man will think

to

Gofpel Mufick. 25

to be forbidden. The fcope of the Apoftle is evidently nianifcfl:
to be onely to admonifti them to do all things in order, and to
edification. So the elofeof the verfe, and v. 27.29. 30.31.

^ But doth not this place hold out to us, that one oncIy
in thcCongregation (hould fing> and all the Congregation fi-
lently attend ?

Anwf "^If we fuppofe that this place (hould intimate that*Fii. Arc-
fometimeSja'godly brother upon fome fpeciall occasions ha-tium, vettis
vingcompofed afpirituallfong^the congregation hdnhgiwcnEcckfianon
leave to him to fing it in the Congregation^whiles they iilcntly uni omnia
attended, as at other times to a Sermon^or the publicK prayer; hnprneha^fid
yet this cannot inferre that alwayes it (hould be fo^orthat the alita legebat^
Congregation might not ling together; for the text aliedgcd ^/i?ix merl-
in the Head, the ground of fingmg^ clearly evince that Churches ^ntahatury
did, and may fing as the Congregation altogether. diw addihat

2 Oh). Touching warrant, is: How we can fing thofe Pfalms//^/^/^ ^ndicv*
that are hiftoricall that belonged to other times and men^?<w,^/z«f/?rt^
And how we can fing thofe that contain divine direful! imprc- cts hahehaty
cations. aliui cant"

Anf, «« We may ( faith Doi^or u^we/ ) fing thofe hiftoricall ^^^^e^c./^ref.
^^ ones, by meditating as we fingtodraw thence confolation ^^ iCot. i^.
'^ and confidence according to Konu 15. 4.And, wc muft tothat 2^.
*^end,takeuponus the perfon either of thofe that compol'ed
^^ them, or of them of whom they were compofed^that we may
" think what is faid by them, or touching them, is faid fome
" how even to us. And for thofe imprecating Pfalms, i. (faith
"he) we may meditate in fingingonthc formidable dread of
*^ God againft impenitent finners. 2. We may pray in finging
^^ that God will hallen his juft judgements on the incurable
^^ enemies of the Church; though not againit our private pcr-
^^ fonall adverfaries.

3 Obj, Touching warrant is: Tnat in turning Vavids Pfalms
7wf^, and finging them, i;; Meeter with adding and changing
of words, is adding to, if not dimini(hing from the text of
Davids Pfalms ;on which adding and diminifhing is pro noun-
ced acurfe. Kivd,22A%^i(^J)eHt.af.2.?rov.^o*6,

Anf There is no adding, but onely explaining; even as Wc
do in tranflating the Bible, and in «llcdging texts in Serm ons,
applying them to particular purpoics; fo that unlcfTe you dare
fay that thcfe are unlav/ful', you mult not f Ay the othc is un-

O . Uw-

24 G off el Mupck.

lawful!. The Lord requires no more of us in fuch ufing the
Scriptures but to keep to the fence^as is plain a thoufand times
over in the Apoftles allcdging in the New Teftament places out
of the Old.

The fifth andlaft forts of Obje&ions are from communion
and fellowfhip with wicked men in the duty of finging Pfalms.

^w/.Ifwemay not ling in a mixed Congregation, then not
pray. For finging for the moft part is but more deliberate me-
ditationall praying. If we may not pray in a mixt congrega-*
tion;then wemuftnothave the Word preached f which is a
gathering ordinance belonging to all) bleffed to the auditorie
by prayer. Chrift praicd amidft unbclccvers. j^o^. ii. z;. 41. 45.
Jejii^ lifted up his e)ejj and faidy Ithankjhee 0 Father ^ &c. 'then ma-*
nj of the Jews hekevedon htm- Other places might be alledged
but for haft. As his giving thanks when he miraculouily fed
the multitudes with a few loaves and fifhes. And Joh- 12. 27328,
29. fee before, &c. after there was a mixed multitude about
him. To declhie praying in a mixt congregation, is to lay a
footing for neglefting of prayer in families, and fo to let therii
live as Athcifts. P/^/. 14. As for the holy Communion, it doth
intimate us to be, and integrate and fcal us into one bodiey
(^thebodie of Chrift, is his Church ) It doth fuppofe us to be
one lumpy i Corinth. 5. one breads 1 Corinth. 10. It is an or-
dinance to give one life to them that have fome alreadic.
And therefore in this Ordinance none but fuppofed Saints
or belcevers may ^oyne with us. But for finging, the found
is naturally the tmie' artificially (in which is no fpirituall commu-
nion at all} and for the matter it is common as other places of
Scripture to all. taftly for mannery if they fing aright with faith
and affcftion, they are meet for the Communion. If not, they
fing not at all fpiritu ally, and fi^vve have no true fellowfhip
with them ;}uft as we may fay as much of praying. Men may
haply cavill againft this anfwcr 5 but let them reft flitisfied till
they can (hew us a word to exclude the mixed multitude from
praying and finging as we have, from Commuhions. James
writing to the tr^lvelribes fcattered abroad. Jam. i. 1. bids
them fing Pfalms, Jam.'^. 13. I may fay of this cafe here , as
once was Caid in humancFj^ncicnt ftories touching parricide^
thcrewas no Law anciently made againft it, becaufe it was
iuppofed never any child would be fo wmaturall as to kill his

Geffel Muftck. 2 5

parent. So no cafuift or controv^rfie moves this doubt of fing-
ing Pfalms in a niixt congregation : therein all learned men
arc filent^as fuppofing none would be (6 unrpirituaU as to
queftion it.

To clofe up all. You have heard what we can fay for the de-
fence of the lawful neflTc tofing as we do in our Englifh Chur-
ches j wherein we concur with all reformed Churches. As that
of Germ^w), where Lmher would call for the 46 Pfalm in his
troubles 5 And Zanchie would fay. By any mtans Jhtg the Ffalms Zanch. on
and Hymms of the ScripureSyfor the hri?iging in of others rviU he of ^P^^^ ^' .
dangerow cnnfeqnence.O^ Scotland^\9htvt'Btichanan^2i%{o taken «f Mujic^in
with it, that he moft elegantly turned the Pfalms into Latin ^<:ckf.
Meeter. Of the Greek Churches, of the frcnch^o^ Holland y of
Nejr-Ew^/^^5 all which have for that purpofe tranflated P^-
2/ii^j Pfalms into Meeter in their own tongues. Even as at this
day Cas I am aflured from them that have been earc witnefles)
the Jews in their Synagogues fing the Pfalms of Vavidm their
own Hebrew tongue. So that befides all that hath been faidj
we have the cuftome of all the reformed Churches of God, and
this is not to be dcfpifed% but rather they that yet will not be ^^ ror.ii i^
fatisfied are to be put by with that of the Apoftle in another
cafe. If any man feem to he eontentioHf, (as to lay afide finging of
Davids Pfalm s) rpe have nofuch cnfiomey fior the Churches of God* In
the fame i Cor, 11.16.

The Preface to the Nevp-EngUnd Pfalms, in which is

(hewed the Judgement of our worthy Brethren of Ne^^
'England touching Singing of Pfalms,

THe finging of Pfalms, though it breath forth nothing but
holy harmony, and jnelodie : yet fuch is the fubtiltie of
the cnemie, and the enmity of our nature againft the Lord,and
his waieSi that our hearts can find matter of difcord in this
harmonic, and crotchets of divifion in this holy melodic : for,
Thei'e have been three queftions efpecially iHrring concerning
fmging. Hrll,whatP(almsareto be fungin Churches? whe-
ther P^i^/W/ and other ScriptureP(alms,or the Pfalms invent-
ed by the gifts of godly men in every age of the Chinch *5e-
condly, if Scripture Pfalms,whcther in their own words* or in

i6 Gofpel Mufick.

fuch mccter as Englifti poetrie is wont to run in^ Thirdly, by
whom are they to be fung 1 whether by the whole Churches
together with their voices ^ or by one man finging alone,
and the reft joy ning in filence, and in the clofe faying. Amen.

Touching the firft, certainly the finging of I>avids Pfalms
was an acceptable worfhip of God, not onely in his own,but in
fucceeding times. As in Solomons time, 2 Chron. 5.13. in Jehofa-*
fhats time, 2 Chron, 20. 2 1. in Ezra his time, Ezra 3. 1 0, 1 1 . and
the text is evident, in He;sei^^^j" time they are commanded to
itng praife in the words of Vavid^ and Afafh^ 2 Chron* 29. 30,
which one place may ferve to refolve two of the queftions ( the
iiril and the lail) at once, for this commandment was it cerc-
moniall or moralPfome things in it indeed were ceremonial!,
as their mu&all Inftriiments,&c. but what ceremonie was:
there in finging praife with the words of lyavid and Afaph?
what liVavid was a type of Chrift, was Afiph alfo ? was every-
thing of P^z^i^typicall ? arc his words (which are of morall,
univerfall, and perpctuall authoritie in all nations and ages)
are they ty pic all ? what type can be imagined in making ufe
of his fongs to praife the Lord 1 If they were typicall becaufe
the ceremonie of muficall Inilruments was joyned with them,
then their prayers were alfo typicall, becaufe they had that
ceremony of incenfe admixt with them : but we know that
prayer then was a morall dutie, notwithftanding the incenfe;
and fo finging thofc Pfalms notwithftanding their muficall
Inftruments. Befide, that which was typicall ( as that they
were fung with muficall Inftruments,by the twenty fourc or-
ders of Priefts and Levites. 1 Chron.2'y,c^.') muft have the morall
and fpirituall accomplifiiment in the New Teftament , in all
the Churches of the Saints principally, who are made Kings
and Prieftsj Kcv> i. 6. and arc the hrft-fruits unto God. Kev.i^,
4. a s the Levites were, N^;?z^. 3. 45. with hearts and lips,inftcad
of muficall Inftruments, to praife the Lord; who arcfct forth
(asfomc judicioufly think) Kez;. 4. 4. by twenty foure Elders,
in the ripe age of the Church, Gal.^. i, 2, 3. anfwering to the
twenty foure orders of Priefts and Levites, 1 Chron.2'^,<), There-
fore not fomefele^l members, but the whole Church is com-
manded to teach one another in all the fcverall forts o^Vavids
Pf^lmes, fomc being called by himfclfe omaTO- Pfalms,
fo.u O'SS^nn Hymues, fomc on »U^- fpirituall fongs. So

G0fpel Muftck. 27

thatifthcfingingP^x;i^/ Pfalms be a moralldutie and there-
fore perpetuall 5 then we under the New Teftament are bound
to fing them as well as they under the old ; and if we are ex-
prefly commanded to fing Pralms^HymncSjand fpiritual Tongs,
then either we nuiil ling Davids Pialnis 5 or elfe may affirm
they are not fpirituall fongs : which being penned by an ex-
traordinarie gift of the Spirit^for the fake efpecially of Gods
fpirituall Ifrael , not tb be read and preached onely (as other
parts of holy Writ) but to be fung alfo, they are therefore mod
fpirituallj and flill to be fung of all the Ifrael of God : and ve-
rily as their fin is exceeding greats who will allow Davids
Pfalms (as other Scriptures) to be read in Churches ( which is
one end) but not to be preached alfo, (which is another end)
fo their fin is crying before God^ who will allow them to be
read and preached, but feek to deprive the Lord of the glorie
ofthe third end of them, which is to fing them in Chrifti.tn
Churches.

Ohj.i^ Ifitbe faidthatthc Saintsin the primitive Church
did compile fpirituall fongs of their own inditing j and fing
them before the Church, i Cor, 14, 15, 16.

At/f We anfwer firftj that thofc Saints compiled thefe fpiri-
tuall fongs by the cxtraordinarie gifts ofthefpirit (common
in thofe dayes) whereby they were inablcd to praife the Lord
in ftrange tongues,wherein learned Tarjins proves thofe Pfalms
were uttered, in his Comment on that place, vcr. 14. vvhich cx-
traordinarie gifts, if they were tVill in the Churches, we fliould
allow them the like iibertie now. Secondly, fuppofe thofc
Pfalms were fung by an ordinary gift (which we fuppofe can-
not be cvi(ftcd)doth it therefore follow that they did not, and
that we ought not to fing Davids Pfalms ? nuiil the ordinarie
gifts of a private man quench the fpirit Itill fpeakmg to us by
the extraordinaric gifts of his fervantP^i^'' there is not the
Icaft foot-rtcp of ex ample, or precept, or colour of rcafon for
fuch a bold pradife.

Ojj. 2. Miniiters are allowed to pray conceived praycrs,'and
why not to fing conceived Pfalms t mull we not fing in the fpi-
rit as well as pray in the fpirit ^

Anf Firl),becaufe every good Miniftcr hath not a gift of
fpiriuiall poetry tocompofe extemporarie Pfalms as he hath
of pr»ycr. Secondly, fuppofe he had, yet feeing Pfalms arc to

D ^ be

i8 Gofpe/ Mufick.

be fling by a joynt confcnt and harmony of all the Church in
heart and voice (as we (hall prove) this cannot be done except
he that cornpofeth a Pfalm , bringeth into the Church fct
formsofPfalms of his own invention 5 for which we find no
warrant or prefident in any ordinarie officers of the Church
throughout the Scriptures. Thirdly , bccaufe the book of
Pfalms is fo complcat a Syftem of Pfalmsj which the holy
Ghoft himfclf in infinite wifedome hatEmadc to fute all th^
conditionSjUCceflTities^tempations, afFeftions, &c. of men in ail
ages i, (as nio^of all our interpreters on the Pfalmes have fully
and particularly cleared} therefore by this the Lord feemeth to
flop all mens mouthes and mindsj ordinarily to compile or fing
any other Pfalmes ("under colour that the occafions and con-
ditions of the Church are ncwj &c.) for the publick ufe of t he
Church i feeing, let our condition be what it will, the Lord
himfelfehath fupplied us with farre better : And therefore in
Hezekiahstimc:^ though doubtleflc there were among them,
thofe that had extraordinaiy gifts to compile new fongs on
thofe new occafions^a s Ifaiah and JUkah^ &c. yet we read, that
they arc commanded to ixn^ in the words of Jyavidsmd ^Japby
which were ordinarily to be ufed in the publick worftiip of
God : And we doubt not but thofe that are wife will eafily fee ;
that thofe fct formes of Pfalmes of Gods own appointment^
not of mans conceived gift, or humane impolition, were fung
in the Spirit by thofe holy Levites,as well as their prayers were
in the Spirit which themfelves conceived , the Lord not then
binding them therin to any fet formes 5 and (hall fet formes of
Pfalmes appointed of God , not be fujig in the Spirit now>
which others did then t

^efio7i* But why may not one compofe a Pfalme and fing
it alonewith alowdvoyce, and the rell joy nc with him in fi-
lence^and in the end fay, Amtn ?

Anfpp^ If fuch a praftice was found in the Church of Co-
rinth, when any had a Pfalme fuggefted by an extraordinary
gift,yet in finging ordinary Pfalmes, the whole Church is to
joynetos^cther in heart and voycc topraife the Lofd. For-

Firrtj D/zWj- Pfalmes as hath been (hewed, were Kun^ in
heart and voyce together , by the twenty foure Orders of the
Muficians of the T:^mplc, who typed out the twenty fonre El-
ders, all the members efpecially of Chriftian Churchc^ Rev.

Gofpel iMuJIck. 2^

5.8.whoaremadcKingsandPaeilstoGod5 to praifc him as
they did : for if there were any other order of finging Chori-
ftersbeiide the body of the people to fuccecd thofc y the Lord
would doubtlelTe have given dirc6lion in the Gofpel for their
qualification, eleftion^niaintenancc, &c. as he did for the Mu«-
ucians of the Temple^and as his faithfuInefTe hath done for all
other Church-office i^n the New Teftanient.

SecondlyjOthers boide the Levites(the chiefe Singers) in the
Jewifh Church^did alfo fing the Lords fongs j elfe why are they
commanded frequently to iing5a sin Pfal. 1 00. 13253. Pfal. 95. i,
233. Pfal. 102. Titkjwith v. iS.andExod. 15.1. not only Mofej-^
but all Ifrael fang that fongj they fpake faying (as it is in the
ori^.) all as well ^sMofeSy the women alfo as well as the men,
ver. 20, 21. and Dent. 32. ( whereto fome think John had refe-
rence as well as to Exod.15.1. when he brings in the Proteftant
Churches getting the vi(3:ory over the beaft with Harp? in their
handstand finging the fong of Afofis:,KQv.i'y.:^.') this fong Mo^
ye/iscommandednotonly to put into their hearts^ but into
their mouthcs alfo^Deut. 31.19. wh'^ch argues they were with
their mouthes to fing it together as well as with their hearts.
' Thirdly jlj^i:^/; foretells in the dayes of the new Teftamenr,
that Gods watchment and defolate loii fouls (iignified by waft
places) (hould with their voices fing together3lfa.52. 8. 9. and
Rev. 7. 9^ 10. the fong of the Lamb was by many together^ and
the Apofte cxprefly commands the finging of Plalms^Hymncs,
& cnot to any feleft Ghriltians^but to the whole Church, Eph.
5. i9.Col.3.i6.Pj«/ and iSi/^f fang togaher in private, A6ls 16.
25. and niuft the publickhearc only one man fing? To all thefe
we may adde the practice of the primitive Churches, the telH-
ftimony of ancient and holy B.jfil^is in ileadof many, E;?7/f. 63.
When one of us (faith he) hath begun a Pfalme, the reft
of us fet in to fing with him, all of us with one heart and
onevoycc ; and this, faith he, is the common prafticc of the
Churches of Egypt3Lybia5 Thebes, P.ilcluna, Syriajand thofc
that dwell on Euphrates, ind generally every where , where
finging of Pfalmes isof any account. To thefame purpofealfo
Eufebim gives wiinefTcj EcelefhJft. lib, 2, cap. 17. The objcftions
^s^icagainftthis, doemoft of them plead againft joyning to
fing ink^/as well as 'mv.}ycei as that by this means] others out
«f the Church will fing.as alfo that wc areiiot alway in a firc-

JO Coffel tMuJick,

able eftatc to the matter fung, and likewife tbat all canilot
fingwithunderftanding; mall not therefore all that have uur
derftandingjoyn in heart and yoyce together ? Are not all the
creatures in heavcn^earth/eas^menybeafts, iifhesj fowlcs? &c^
commanded to praife the Lord^ and yet none of th^fe bu^^
nien5and godly mentoo^ can doe it with (pirituall iinderftap^
dins^. " "

As for the fcruple that fonie take at S?e tranflation of the
book of Pfakns into meeter^becaufe D^^/Pfalnies were fung
in his own words without nieeter : we anfwer. Firil^ there arc
many verfes together iii4.cveraU Pfalmcs o£ Davidy which run
m rithnics (as thofe that kno^thc Hebrew a and as Bftxtgrf
fheweSj 7hejau>p, 629.) which (hew^s *^t leai^ the lawfulncflc ot
iingxng Pfalnies in EngUfh f ithnies. .

Secondly jthe Pfalmes are penned in fuch verfes as are futablc
to the Poetry of the Hebrew lar guagc^ and not in the common
iiile of ftich other books of the old Teftamentj as are not poeti-
cally now noProteftant doubtcth but that all the books of ;4he
Scriptureftiouldby Gods ordinance be extant in the modicr
tongue of each nation, that they may be underftood of all :
hence the Pfalms are to be tranflatcd into our Englifh tongue :
and if in our Englifh tongue we are to fing theitiothen as all our
Englifh fongs (according to the courfe of our Englifh Poetry)
do run in meeter/o ought P<!iw^/ Pfalms to be t-ranflated into
niecter^that fo we may fing the Lords fongsj a»in our Englifh
tongue, fo in fuch verfes as are faiiiiliar to an Englifh care,
which are commonly Metrical : and as it can be no jufl offence
to any good confcience to fing Vavidf HeHjPfW fongs in Eng*

c^, verfes in Eng-'

ji»ble at finging tht'

pud not iivlftjfc rHebrcvv

ieeter(w|

k(h wordsj fo neiher to fing '■

lifli Poeticall meeter : men migb

Hebrrw.Pfalmsin our Englifh ti

tunes) as at finging them in Eng]

fes) and not in fuch verfes as jis^e

cording to the Poetry of the Hebri

i Syas the Lord hath hid from us tl

tlfinkour fclves bound to imitate!

framc(for the molf part)of their

not think oOf lelvcs bound to inij

tion with^itfcnipienughtfoiySp ^ _ ,^^ ^,,

of their oWn countrey fong^^foMi^ <:,iaycr fort^«f 'vci

own countrey Poetry. F Z N J S

//.-

■ L.hl

r^rr

0'^

tM

r Ci

«c«L

?ic

-^^^

-^-f;ir'^'

r r

.-sS^(C<m-

^©«K:t«

cc«^^^" fc^^'^ c <r ft

^C1

' ^^^^^^

C£<