-.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; -^ 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^ ji B^ ^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// 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 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 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/.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^?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