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 iriaig(Dai(D(gii(S^iL la^E^ai^Wc 
 
 VOL. II. FO.. OCTOiiE:., 1819. NO. IV. 
 
 CONDUCTED BY 
 
 THE REV. EZRA STILES ELY, D.D 
 
 OF THE CITY OF PHILADELPHIA, 
 
 " ^\^losoever transgresseth, and abideih not in the doctrine of Christ, hath not God ; he ttat 
 abideth in the doctrine of Christ, he hath both the Father and the Son ." 
 
 VOL. IL 
 
 PHILADELPHIA : 
 
 PUBLISHED FOR THE AUTHOR, NO. 200, SPRUCE STREET. 
 Adam Waldie, Prlnttr. 
 
 1819, 
 
368 
 
 Article III. — An Apology for the Book of Fsalms, in Five Let- . 
 ters ; addressed to the Friends of XJnion in the Churches of 
 God. Bij Gilbert M' Master^ A. M- Ballston-Spa, 1818, pp. 
 180. 12mo.^ 
 
 An A]3ology for the Book of Psalms ! Pray, who can 
 need an Jipology for that divinely inspired book ? Surely 
 no Christian ; no friend to the church of God ; no advo- 
 cate for union in that church ! 
 
 What can our brother, the author, mean by his title ? 
 What is the object of his book? 
 
 Had he entitled it, Jin Apology for using Rouse's Para- 
 phrase of the Book of Psalms in public ivorship^ we should 
 have understood him at once. Had he written An Apo- 
 logy for using some version of the Book of Psalms^ exclu- 
 sively^ in singing the pimses of God in the church., it 
 
 * As it is one design of our Review to take notice of respectable 
 American publications, especially in theolo<2;y, we will here state, that 
 the writer of this ^^/^o/og*?/ has lately favoured the Christian public with 
 two other works, which do him more credit, and will probably do the 
 church more good, than the production now under our eye. The first 
 of these is entitled, *^n Essay in defence of some Fundamental Doc- 
 trines of Christianiti/ ; including a Review of the Writings of Elias 
 Smith. 1815, pjj. 120. 8vo. In this Essay, according to his intention, 
 the autlior has ably stated and defended " the truths of scripture, in 
 opposition to the following errors,'* of the SmithiteSy or Flummerites, 
 self-styled Christ -i-ans ; viz. 
 
 " 1. That the doctrine of the Trinity is a fable. 2. That Jesus Christ 
 is no more than a man. 3. That the Holy Spirit is only an influence 
 or operation. 4. That the soul is mortal. 5. That Adam's fall, origi- 
 nal sin, the covenant of grace, the incarnation of Christ, are fables. 6. 
 That the death of Christ was not intended to reconcile God to man, — 
 that the atonement is for all men, — that the guilt of sin was not im- 
 puted to Christ, — that he suffered only as an example. 7. That the 
 wicked shall be annihilated. 8. That females have a right to be pub- 
 lic teachers of religion," &c. Smith and his adherents have generally 
 been thought too contemptible as men and teachers, to deserve atten- 
 tion, or require opposition ; but they have multiplied, sent forth their 
 apostles, built churches, and deluded many. No error calculated to 
 destroy the souls of men is unworthy of exposure and refutation. Mr. 
 M*M. deserves our gratitude for attempting seriously to write against 
 a pernicious heresy, ^vhich others have answered only with a sneer or 
 some expression of abhorrence. 
 
 Tlie other work of the same author, is a very correct exhibition of 
 the doctrines of Christianity under the title of " The Shorter Cate- 
 chism Jinahfzed.-^ We do not know a better manual of systematic 
 riicology than this. 
 
1819.] M'-Master's Apology. 369 
 
 would have been a correct exhibition of the general spirit 
 of his treatise. 
 
 Those Christians who employ other sacred hymns than 
 those called ver^sions of the Psalms of David, admit as 
 fully as our author, that the book of Psalms is a very im- 
 portant, spiritual, and highly useful portion of the divinely 
 inspired Scriptures, which ought to be read in every reli- 
 gious congregation and family. We protest, therefore, 
 against any one's writing in such manner as to imply, that 
 we who sing sacred songs composed by Watts and other 
 uninspired writers, discard any portion of the word of 
 God. It is treating us unfairly. We protest also against 
 every insinuation, that by our making solemn songs, to be 
 used in the public or private praise of Jehovah, we attempt 
 to add something to the word of the Lord. No writer of 
 any piece of this nature, so far as we have learned, has 
 ever wished to introduce his lines into the Bible. Did we 
 pretend that our stanzas are divinely inspired, and ought 
 to be received as a part of the divine oracles, we should 
 then be exposed to the plagues that are ivritten, against 
 him who would add to the words of Revelation. 
 
 Let it be well understood too, that when we select some 
 portions of the book of Psalms to be sung on any particu- 
 lar occasion, or statedly, in our religious assemblies, we 
 do not thereby attempt to cast the rest of that book out of 
 the sacred volume ; nor intimate that the whole is not 
 profitable^ that the man of God may he thoroughly fur- 
 nished unto every good work. It is unreasonable, there- 
 fore, to charge us with taking aivayfrom the words of the 
 prophecy of this book ; and needless to warn us, in relation 
 to our psalmody, that it will take away our jiart oid of the 
 book of life. But it is said, that the book of Psalms was 
 given us not only to be read^ but also to be sung in our 
 churches. Here we admit, that if a divinexommand can 
 be found, which requires the particular congregations of the 
 Lord's people to chaunt or sing the whole book of Psalms, 
 it is a sin to disobey it ; but where is the injunction to be 
 found? Mr. M*M. has not produced it. Some of the 
 Psalms were indited for, and their titles show that they 
 were required to be sung on, particular occasions; and al- 
 though they may be read with profit, yet without some 
 
370 JPMastef's Apotopj. [Oct. 
 
 accommodation they would not be suited to any other 
 circumstances. These occasional psalms, nevertheless, 
 furnish much matter, which in truly scriptural language, 
 may be adapted by a slight paraphrase, to 'people under 
 thousands of different circumstances. It would have been 
 strange, then, if all Christians had been required to sing 
 literal translations of all the divinely inspired Psalms, and 
 nothing else : but could such a requisition be found in all 
 the Bible, we would henceforth renounce all other songs 
 in the worship of the Most High. 
 
 It shall be granted at once, that either a literal translation, 
 or a paraphrase, of all the Psalms may be made, which 
 might be sung in every Christian church ; and that it 
 would be undesirable and inexpedient to banish the book 
 of inspired Psalms, from our system of Psalmody. Never 
 would we willingly see the Psalms of David supplanted. 
 
 It shall be granted too, that it would be desirable to have 
 a metrical translation of the Psalms, as nearly expressive 
 of the sense of the original, as may be practicable, conside- 
 ring the different idioms of Hebrew and English poetry. 
 Indeed, it would delight us to obtain a sort of blank verse 
 translation of the book of Psalms, in which there should 
 be found the spirit of the inspired penmen, without the 
 trammels of rhyme. It was the folly of attempting to make 
 the ends of the lines sound alike in a version of the origi- 
 nal, that rendered the psalms of Rouse so utterly unlike 
 any other species of composition in our language. The 
 Latins, Greeks, and Hebrews were accustomed, from the 
 structure of their languages, to inversions; but to bring 
 out he & he, ive &: me, and a few other chimes, a conside- 
 rable portion of the verses must be distorted, and the sen- 
 tences advance wrong end foremost. Take an example. 
 
 "I also am a vile reproach 
 Unto them made to be; 
 And they that did upon me look, 
 Did shake their heads at me." — Ps. cix. 25. 
 
 The prose translation is natural. ** I became also a re- 
 proach unto them : when they looked upon me they shaked 
 their heads." 
 
 A version without rhyme might be metrical, poetical, 
 and nearlv literal ; but iithe lines must terminate in simi- 
 
1819.] M' Master's Apology. 571 
 
 lar sounds, then we may expect either such imitations and 
 paraphrases as Dr. Watts has given, or such uncouth verse 
 as Rouse, and nothing better. 
 
 With equal freedom, we concede, moreover, that Dr. 
 Watts and others have written many unguarded sentences 
 concerning David and some of the Psalms, which we dis- 
 approve as sincerely as Mr. M*M. can do: for there is no 
 need of an apology for the prophetic denunciations against 
 the wicked, which David sung; nor should it be ever 
 figuratively said, that there is occasion for the efforts of 
 Dr. Watts to convert David into a Christian. 
 
 Having premised these things, we are now prepared to 
 follow our author through his train of thought, exhibited 
 in the Letters before us. 
 
 In Letter I. he remarks, that " psalmody, in its matter 
 and forms, has always claimed, and deservedly obtained, 
 no small share of Christian attention:" — that "every fa- 
 culty of man should be consecrated to the service of his 
 Creator:" — that sentiment accompanied by tlie fascina- 
 tions of music, has such powerful influence over the hu- 
 man mind, that great circumspection should be used to 
 prevent the singing of false doctrines:* — that the social 
 hinging of praise is an ordinance of God, established by 
 positive precept, and confirmed by the example of Christ 
 and his apostles : — that the church of Christ is really one, 
 and ought to maintain a visible unity in her doctrines, and 
 so far as is practicable, in her modes of worship: — that 
 the matter of our songs must be evangelictil, and such as 
 God approves : — and that no portion of the church should 
 needlessly '* wound the sensibilities of the meanest among 
 the children of grace." To all this we subscribe a solemn 
 Amen. He writes nobly, when he adds, "The sons of 
 Zion are friends to truth ; children of the same family^ 
 they touch with freedom each other's mistakes, they re- 
 prove with an affectionate heart, and love as brethren still. 
 Differences can never be removed unless they occuja' a 
 share of thought, and find a place in free and meek discus- 
 
 * " Let me/* said Judge Hale. " be ballad-maker for a natiou; and I 
 care not who are legislators." 
 
372 M'Master's ^^pologij. [Oct. 
 
 sion. Discussion, to rise above chicanery, must be plain ; 
 to be useful, it must be meek.'' 
 
 Now the difference between Mr. M'M. and ourselves, 
 so far as it relates to Letter I. is principally this ; he would 
 have us avoid wounding the few Reformed, and Associate 
 Reformed, and Associate Presbyterians, in the United 
 States, by banishing all our psalms and hymns, commonly 
 used, from places of public worship, and restoring the 
 Psalms of David as versified by Rouse ; while we would 
 have them use such a selection of Psalms as they think 
 best, and be contented that we should do the same. He 
 seems to think that they do ivell, and we, that they do ill, 
 to be offended at our exercise of Christian liberty in this 
 matter. When we meet in religious assemblies, with our 
 brethren, who think the version of Rouse the best extant, 
 we unite with them in the use of those songs of praise, 
 and should be glad to have them reciprocate the conde- 
 scension, when we sing what they judge to be evangelical 
 sentiments, in our congregations. We would not take 
 away Rouse from them, nor have them wrest Watts from 
 us. We are ready, moreover, to give them a pledge, that 
 when they will prepare a better selection of scriptural 
 psalms and hymns than any now in use, we will adopt it in 
 conjunction with them; and so become one in the use of 
 the psalm and hymn book, as we are now one in the use 
 of the Bible, and substantially in all the doctrines of grace 
 and government. 
 
 But it is demanded, " Why then rend in pieces the body 
 of Christ ?" We answer, that we would not rend, but 
 promote unity; by allowing each visible section of the 
 church to judge for itself, in relation to its own psalmody ; 
 and would still hold not only Chrtstian, but ecclesiastical 
 fellowship with them, so long as they do not adopt senti- 
 ments inconsistent with the continuance of such fellow- 
 ship. We cannot see how, or why, it should rend the 
 Presbyterian church in this country, for one congregation 
 to sing evangelical sentiments from one book, while others 
 sing the same sentiments from another ; any more than 
 for Mr. M^Mastcr's congregation to sing tht fiftieth ps-ahn 
 in Rouse, on the same Lord's day in which Dr. Wylic's 
 people of the same denomination, shall sing the hundred 
 andfjtieth. 
 
1319.] M'Master's Jipohgy. 373 
 
 But granting it is laivful tor us to u^e the versifications 
 of Watts, is it expedient 1 Take heed, says our author, 
 in the languas^e of in.'jpiraiion, lest by any means this liber* 
 ty of yours become a stumbling block to them that are 
 iceak. When ye sin so against the brethren^ and wound 
 their weak conscience^ ye sin against Christ, p. 11. We 
 might turn the tables, and say, *'Do you, who are few in 
 number, when compared with the Christian bretnren from 
 whom you differ, take heed that you do not wound and 
 grieve multitudes, by your strenuous attachment to your 
 favourite version, and by your unreasonable opposition to 
 evangelical, useful hymns, which have edified thousands, 
 and tens of thousands of the people of God. In a matter 
 of expediency, the few should yield their prejudices and 
 prepossessions to the judgment of the many. The gene- 
 ral sentiment of the great body of the church of Christ in 
 the world, should not be sacrificed, in such a concern, to 
 the sentiment of a small minority." 
 
 Let us not, however, misunderstand, and misapply di- 
 vine injunctions. If our brother is, in a modern sc^nse, 
 offended at our eating m£at^ we will continue to eat it, so 
 long as we judge it to be expedient; but if our eating 
 meat cause our brotJier tosin^ that is, in a scriptural accep- 
 tation offend him^ ice will not eatmeat whilethe ivaitd stands. 
 Eating in an idol's temple did thus cause some to commit 
 idolatry ; and so the Apostle would have Christians ab- 
 stain from eating of sacrifices, offered to idols, even while 
 they knew that an idol is nothing. Some brethren had 
 iceak consciences, that wxre liable to be easily perverted 
 and injured ; and therefore, it was a duty to avoid all such 
 practices, however lawful in themselves, as were calculated 
 to make a new convert's conscience approve of idolatrous 
 services. A sttimhling block, in a scriptural sense, is 
 something which causes one to stumble in his moral walk; 
 something which occasions one to commit sin. Now 
 should our Scotch brethren sing with us, from the influ- 
 ence of our example, we have no fear that they would, in 
 so doing, offend God, or sin against their fellow men. We 
 have no fear, that our psalms and hymns will prove, in a 
 scriptural sense, a stumbling block to anv man, however 
 weak in conscience. Unreasonably offended or displeased 
 
 VOL. II. • 3 B NO. 4o 
 
374 M^ Master's Apology, [Oct. 
 
 at us, for using the soogs of praise, which we deem most 
 profitable, our brethren may be ; but we cannot help it. 
 
 We lift up a warning voice, and say to all who choose 
 to sing Rouse's Psalms, take heed not to make the liberty 
 which you enjoy, and which we cheerfully accord to you, 
 an occasion of disunion in the family of Christ. We are 
 brethren ; w^e love you ; and expect your religious friend- 
 ship in return. We may unite in the same presbyteries, 
 synods, and other assemblies, since we agree in the doc- 
 trines of grace, and mode of church government ; while 
 we have some variety in our psalmody ; such as now sub- 
 sists, without any unpleasant consequences, among many 
 congregations represented in the same General Assembly. 
 *'In moments of devout reflection, the man of piety will 
 approve of that course, which on proper ground, most ef- 
 fectually tends to unite the followers of the Lamb.'' Let 
 not a little difference in the matter of psalmody, provided 
 the fundamental doctrines of Christianity be prominent in 
 the system adopted by each particular church, be a ground 
 of separation. Come and unite with us, in every thing 
 else ; and you may sing Rouse for aye, " Will you, then, 
 can you, ye friends of concord, refuse this?" p. 16. 
 
 Letter IL is on the *' ancient history of Psalmody." In 
 this our author examines the representations of the Rev. 
 Dr. James Latta, and of Messrs. Freeman and Baird.' We 
 have on the table before us, 
 
 1 . A Discourse on Psalmody ; by Dr. Latta, printed in 1 794, 
 pp. 146, 8vo. 
 
 2. A Discourse on Psalmody,^ delivered at Newburgh^ before 
 the Presbytery of Hudson^ Sept. 1801, by Jonathan Freeman^ 
 A. M. V, D. M. Nexvburgh 1801, pp. 31, 8vo. 
 
 3. Science of Praise^ or an Illustration of the Nature and De- 
 sign of Sacred Psalmody^ £ifc. By T. D. Baird., Minister of the 
 Gospel., Newark., Ohio. Zanesville., 1816, pp. 108, 12mo. 
 
 4. Plain Reasons why neither Dr. Watts'^ Lnitations of the 
 Psalms., nor his other Poems., nor any other human composition.^ 
 ought to be used in the praises of the great God our Saviour., — 
 but that a metre version of the book of Psalms., examined with 
 •tvise and critical care., by pious and learned divine's., and found 
 by them to he as near the Hebrexv metre Psalms as the idiom of 
 the English language xvoidd admit., ought to be used. By Tho' 
 mas Clark., V. D. M. Albany., 1783, pp. 33, 12mo. 
 
 5. An Essay on Psahnody, and the Preface to the Psalms of 
 
1819.] J\f Master's Apology. 8 7 5 
 
 Daoid Imitated^ by Dr. Watts., in vol. ix. of his Works. 'Leeds 
 edition. 
 
 6. Vindicice Cantatus Do??iinici, ^c. By the Rev. yohn An- 
 derson, 1800, pp. 403, 12mo. 
 
 Messrs. Freeman and Baird are represented by Mr. 
 M*M. as copyists of Dr. Latta. We have had the op- 
 portunity of comparing them with him : and we give our 
 judgment, that they are inferior to him, but no more like 
 him, than the author of the Apologij is like the writer of 
 Plain Reasons. Yet we cannot aiiirm, that Mr. M'M. 
 ever read the Letters of Mr. Clark. This last writer con- 
 tends, that the use of human compositions in praising God 
 is '' 1. unwarrantable ; XL superfluous, if not superstitious; 
 III. hurtful to the peace of the church, and offensive to 
 God's people ; IV. conniving with the reproaches of the 
 book of Psalms; and V. dangerously exposing ourselves 
 to the curses of God." He comes finally to this conclu- 
 sion, " that we ought to use God's own book of Psalms, 
 in praising his name, — 1. Because God commanded n^ to 
 praise his name with -the words of David and Asaph ^ ^ 
 Chron. xxix. 30 — 2. Because in using it we follow the 
 pious example of the flock of Christ. — 3 Because it best 
 suits the various cases of Christians^ souls in our times, and 
 is most for edification."* 
 
 Our remarks in reply to the Apoloify will equally serve 
 for its predecessors, the little volume of Plain Reasons., and 
 
 * " But say you, such is the excellence and perfection of tlie Psalms 
 of David, they are so well suited to the case of every Christian, and 
 they give such clear discoveries of the Gospel, that it would be arro- 
 gance and presumption to deviate from them, or to pretend to add any 
 thinj^ to the light and advantages that may be derived from them. If 
 this be so, why did God raise up so many prophets after David, some 
 of them far out-shining him for gospel -light and discoveries, and why 
 did he after all fiipe.a]c to us by his own Son ? Or was there no need 
 that he should appear as our teacher.'* Lafta] p. 7'o. The truth 
 is, all parts of the Bible are not of the same relative importance ; as 
 any one may know by reading "Adam, Sheth, Enosn," Chryn. i. 1. 
 when compared with John iii. 16. "God so loved the world, that he 
 gave his only begotten Son, that whosoever believeth in liim sliould 
 not perish, but have everlasting life." liut in this controversy, all the 
 advocates for Rouse, attach to the Psalms of David more than tliei»- 
 relative importance ; wiiile some of the admirers of WattiJ have incau- 
 tiously attributed to them less than is due. , 
 
376 Chnstian Psalmody. [Oct, * 
 
 Mr. Anderson's elaborate work. Dr. Watts and Dr. Latta, 
 with Messrs. Freeman and Baird, may be set in array 
 against the three other authors just named in this article. 
 
 The example of the primitive age of the Christian 
 church is claimed on each side. Pliny, the younger, who 
 was born A. D. 62, and died A. D. 113, in a letter to Tra- 
 jan says, '' Essent soliti stato die ante lucem convenire, 
 carmenque Christo, quasi Deo, dicere secum invicem.'"* 
 T'/ie?/ were wont to assemble on a stated day ^ before it was 
 lights and sing a hymn together to Christ, as to God, 
 
 *•' The words dicere secum invicem, mean no more than 
 to sing together ; or as Vossius explains them, ' Pliny's 
 meaning is, that the priest was not the only person who 
 sang ; but others singing also, they stirred up one another. 
 Whence, Tertullian, in his Apology, c. 39, after he had 
 spoken of their love feasts, adds ; After we have washed 
 our hands, and the candles are lighted, every one is desired 
 to sing to God in the midst of the company, according as 
 he is able, either out of the Holy Scriptures or somewhat 
 of his own composing, "^ "f 
 
 *'Thus you see," says Mr. Freeman, p. 13. "from the testi- 
 mony of Pliny, that the primitive Christians were not confined 
 to David's Psalms. A few of them, it appears, were sung. 
 Tertullian observes that the 133cl was sung in his day. Those 
 psalms of David which are not peculiar to him, nor to the Jew- 
 ish church, in regard to locality and the ceremonial rites, may 
 be used in different ages. It is the exclusive use of David's 
 psalms that I oppose. And I am supported by sufficient evi- 
 dence taken from the practice of primitive Christians. I can 
 see no reason why Tertullian should particularize one psalm 
 of David, if they were all in general use. That other songs 
 of praise were in general use is evident." 
 
 Mr. M'Masters comes to a different conclusion. *^ If 
 those Christians," says he, "sung the forty-fifth Psalm, 
 they must literally have addressed Christ as God. Com- 
 pare verses I — 9, with Heb. i. 8, 9, and this will be evident. 
 — Or had they sung a portion of the cii. Psalm, would 
 it not have been a song to Christ as God ? I do not know 
 
 * Plin. Epist. xcvii. 60. 
 
 t " A Tractate on Church Music ; being an extract, from the Rev. and 
 learned Mr. Pierce's "Vindication of the Dissenters," Lond. 1786. 
 
1819. Christian Psalmody, 377 
 
 what our modern hi/nmoli^^ists would think of these ; but 
 certain I am, the apostle Paul did believe them, as well as 
 many others, to be odes to Clirist." True, Mr. M'M. 
 you know, and we know, and Paul knew, that these Psalms 
 refer to Christ; but was Pliny likely to know all this? 
 Because we know the divinely explained meaning of these 
 Psalms, it is not fair to infer that Pliny did. Had he heard 
 of Christians singing only these, and other portions of the 
 Hebrew psalms, he would have concluded that they were 
 all Jews. The Hebrews, who rejected Christ, sang these 
 very Psalms, and neither Pliny nor any of the unconverted 
 Jews, thought they were singing songs of praise to Jesus 
 C^hrist as God. None of the psalms of the Old Testament 
 expressly mention the name of Christ, and had not the 
 Christians expressly sung his name with ascriptions of di- 
 vine honours to him, Pliny would have thought no more 
 of their mode of worship, than of that uniformly practised 
 in a Jewish synagogue. It seems to us, therefore, to be 
 the most natural conclusion from the letter of Pliny to Tra- 
 jan, that the Christians of his day actually sang songs of 
 praise to Jesus, of human composition. It is an inference 
 quite too far fetched for Pliny, that " if they sung the forty- 
 fifth, forty-seventh, sixty-eighth, &c. Psalms, they were 
 singing hymns to Christ as God." This would not have 
 distinguished them from Jews. The same remark applies 
 to several passages adduced by Br. Latta from the fathers, 
 in which they testify that the early Christians sung, not the 
 Psalms sung by the Hebrews in the temple and synagogue, 
 but hymns of praise directly addressed to Christ by name. 
 In his appeal to the fathers Dr. Latta certainly has the ad- 
 vantage of all his opponents. 
 
 The other passages adduced from ancient historians by 
 Dr. Latta, Mr. Freeman and others, on his side of the ques- 
 tion, appear to us to prove very little, if any thing, more than 
 this, that has just been considered. They merely corrobo- 
 rate the testimony of Pliny. It is clear also, that the writ- 
 ings cited by Mr. M*M. to prove, that some of the psalms 
 of David and Asaph were sung by the primitive Christians, 
 can never evince, that they sung nothing else in their p'lblic 
 assemblies. The Bible, after all, and not any uninspired his- 
 tory of the practice of any age; not even of that of the apostles 
 
378 Chislian Fsalmodif. [Oct. 
 
 themselves ; is the statute book of Christians. The Bible 
 is the only allowed rule of the faith and practice of Protes- 
 tants. If the Bible has required us to sing nothing else but 
 the inspired book of Psalms, then we will sing nothing 
 else ; for what the Bible requires is a duty ; and what it 
 does not forbid, it permits. This is a peculiar attribute of 
 divine law. 
 
 In Letter III. of the Apology^ we have the " modern 
 history of Psalmody,'' which however correct, or incor- 
 rect, can as little claim to be law on this subject, as ancient 
 history. In the middle ages, the purest section of the 
 church of God, in the valleys of Piedmont, we are in- 
 formed, sung the psalms of scripture. " The Albigenses, 
 in 1210, were metre psalm singers." p. 53. The Re- 
 formers too, sung scripture songs, in Germany, France, 
 England, and Scotland. 
 
 "Luther, as early as the year 1525, published a metre ver- 
 sion of the psalms. In the same year at Augsburg, was pub- 
 lished a poetic translation of the whole book, by another hand. 
 In the year 1543, under the auspices of Calvin, fifty of the 
 psalms, translated into verse by Marmot^ a refugee from papal 
 persecution, were printed at Geneva. Marmot died shortly 
 after this, and Beza^ the devout, learned, and polished com- 
 panion of Calvin, versified the remainder. The whole book, 
 thus versified, was in a few years published. In England, the 
 friends of reform were also the friends of the Bible psalms. 
 For their use, several of them were turned into metre by Wyatt 
 and others ; but a full version was not obtained, till after the 
 accession of Elizabeth. The year 1562 presented that by 
 Stcrnhold^ Hopkins^ Cox^ Norton^ &:c. This was used in the 
 church of England, till superseded by the more imperfect ver- 
 sion of Tate and Brady ^ in A. D. 1696. — In the Scottish church 
 the reformers, from the first, practised psalmody. It is said they 
 sung the Book of Psalms in prose ; the form, perhaps, in which 
 it should still be used. Before A. D. 1546, there is no authen- 
 tic account of any use of metred psalms in that church ; but 
 both before and after that period, in one form or another, the 
 book of Psalms was uniformly employed in their congregations. 
 In A, D. 1556, versified psalms were commonly sung in their 
 assemblies. The whole book of psalms, however, was not put 
 into measure before 1559; from which period a version, first 
 published at Geneva, was authorised, till superseded by that 
 still used in the church of Scotland." 3I'M's. Apology, p. 54. 57, 
 
1819.] Christian Psalmody, r:>79 
 
 We shall here introduce a little piece of history, relative 
 to psalmody in the church of Scotland, which will prove, 
 that the version of Rouse was deemed a paraphrase^ and 
 not a translation ; and that other sacred songs than those 
 contained in the book of Psalms, are admitted by this an- 
 cient body of Presbyterians. 
 
 "By the Act of Assembly, Aug. 6th, 1649, their Commis- 
 sion being impowered to emit the Paraphrase of the Psalms, 
 and establish the same for public use, they did accordingly co^n- 
 clude and establish the Paraphrase of the Psalms in metre, 
 now used in this church, after the Presbyteries had sent their 
 animadversions thereupon. In the 38th Sess. of Assem. 1648, 
 th'ere is an act for examining the labours of Mr. Zachary Boyd, 
 upon the other Scripture-Songs. And by Assem. 1706, Sess. 
 4. the Scripture-Songs by Mr. Patrick Sympson, Minister at 
 Renfrew, are recommended to be used in private families : and 
 in order to prepare them for the public use of the church, this 
 was renewed, Assem. 1707, and by the 15th Act of Assem. 
 1708, their Commission is instructed and appointed to consi- 
 der the printed version of the Scripture-Songs with the re- 
 marks of Presbyteries thereupon, and after examination there-; 
 of, they are authorized and empowered to conclude and emit 
 the same, for the public use of the church : the present version 
 of the Psalms having been ordered in-the same manner, in the 
 year 1649." Stewart's Collections^ Book ii. Title i. Sec. 25, 27. 
 
 These Scripture- Songs have ever since continued in 
 use; so that the authority of the church of Scotland may 
 be cited in favour of singing hymns, as distinguished from 
 psalms^ according to the modern use of those words. 
 
 The version, of which the ground work was laid b} 
 Sir Thomas Rouse, but which was improved by the West 
 minster Assembly, and the General Assembly of Scotland, 
 was formerly used by all the Congregational and Presby- 
 terian churches in the United States. 
 
 In 171'^, Dr. Isaac Watts published in England *^ the 
 Psalms of David, imitated, in the language of the New 
 Testament." The dissenters soon began tD receive and 
 use them in Great Britain, and the Congregationalists in 
 New England followed their example. Alter them, the 
 Presbyterians in America, with the exception of a few in 
 number, allowed all to use the psalms and hymns of Dr. 
 Watts who may think it proper. The General Assemblv 
 
S80 Christian Psalmody. [Oct. 
 
 in the United States at present allows each church under 
 its care to sing the old version, or the imitation by Watts, or 
 the improved version of psalms, and a selection of hymns, 
 prepared by the late excellent Dr. Dvvight, accord- 
 ing to the option of each minister, session and people. This 
 state of things in our portion of the church, Mr. M'M. con- 
 siders as deplorable, and he censures our Supreme Judica- 
 ture as having judicially decided, that a human composure 
 is " more fit for Christian worship, than a correct version 
 of the inspired psalms." p. 61. Here our author pro- 
 ceeds, as he does elsewhere, upon the assumption, that 
 the lines of Rouse were written by divine inspiration ; and 
 that w^e prefer the composure of man to the writings of in- 
 spiration, because we allow our congregations to sing 
 Watts, Rouse, and Dwight, without excluding any one of 
 them. He tells us, that in opposition to the General As- 
 sembly, " the Associate, the Associate Reformed, and Re- 
 formed Presbyterian churches, were all conspicuous in de- 
 fence of inspired psalms and hymns, as suitable to the 
 worship of the church of God." 
 
 The Associate Reformed Church,»in a judicial act declar- 
 ed, — " Nor shall any goraposures, merely human ^ be sung 
 in any of the associate reformed churches." Yet, to the 
 great regret of our author, this church in 1816, *' Resolved, 
 that the version of the book of Psalms, in the Old Testa- 
 ment, recently prepared for the use of the reformed Dutch 
 church in America, be permitted to be used.*" We can- 
 not think, however, that our brethren of the Associate Re- 
 formed connexion, now sing any composures merely hu- 
 man^ any more than the chaunters of Rouse ; for the ver- 
 sion used by the Reformed Dutch connexion is scriptural 
 and^evangelical. It is true, the venerable Doctor Living- 
 ston, who prepared the version in question, is no poet ; 
 but as a divine, no man in America ever, upon the whole, 
 excelled him ; and where he has mangled the poetry of 
 Watts, he has improved the theology, and in roughness of 
 versification approximates Rouse, so that Mr. M*M. ought 
 to be gratified by his alterations, and retract his remarks 
 concerning the " inutilated imitations of the psalms," adopt- 
 ed by '* the immobility of the church of Holland.'' p. 68. 
 This modern history, we acknowledge, furnishes nothing 
 
1819.] Christian Psalmodij, 38 1 
 
 decisive on the controvers} about psaiiDody ; but were we 
 to deduce any inferences, certainly they would be those of 
 Mr. Freeman. 
 
 " The version of psalms by Rouse, then, is of late date, and 
 is as much a human composition, as that of Watts. It was al- 
 tered and amended by the general assembly of the church 
 of Scotland, before it was introduced into the churches." — 
 "The assembly also published and recommended a number of 
 poems from Watts, whom they stile the pious and ingenious 
 doctor Watts. Thus you see that the general assembly of 
 the church of Scotland introduced Rouse's Version of the 
 Psalms, and recommended various songs of praise to the use 
 of their churches. And they were so far from thinking that 
 the version of Rouse was given by inspiration, that they deem- 
 ed it a very incom.plete system of psalmodv, and passed seve- 
 ral acts, to have it enlarged and rendered more perfect." Disc, 
 p. 21. 
 
 Mr. M*Masters himself admits, from a "review of the 
 church's history, ancient and modern," '* that human com- 
 posures existed, and in some sections of the Christian com- 
 monwealth, had a place beside inspired composureSv But 
 their existence and use, neither prove nor disprove a di- 
 vine appointment. The fact must be settled by other 
 evidence, than the practice of either ancient or modern 
 days.'' p. 70. So Sciy we, and pass to 
 
 Letter IV. in which he proposes tn discuss "the follow- 
 ing question : Ought the Book of Psalms to be used stilly 
 in the public service of the church?''' We answer the ques- 
 tion in the affirmntive, instaatly, for the book of Psdlmsis 
 a part of the Bible, and ought to be read and expounded 
 in the church, as a minister may have time and opportu- 
 nity to do it. It is strange that our author should think 
 the issue of the controversy depends on the determination 
 of this question. We might even answer, that the book 
 of Psalms ought still to be used 'in the psahnodij of tlic 
 church; and yet not imply, that we ought to sii:ga literal 
 translation of the whole, without paraphrase or comment, 
 if we could. Some portions of the Psalms relate to pecu- 
 liar Jewish ceremonies, which have ceased, and although 
 they may be read and explained, and applied with great 
 
 VOL. IT. He N0T4. 
 
382 Christian Psalmody, [Oct. 
 
 •propriety ; yet if we would use them as a song of praise 
 , suited to our circumstances, we must accommodate them 
 to the nature of our worship ; and by sacrifices mean, not 
 what the Psalmist originally did, but religious exercises in 
 general. Will JVPM. say, that we ought to sing every 
 portion of the book of Psalms with the original meaning, 
 unless we add, to make it historical cantation, David sung^ 
 saying? " Pll bring burnt- ofterings to thy house. — 
 
 " Burnt sacrifices of fat rams 
 
 With incense I will bring ; 
 Of bullocks and of goats I will • 
 
 Present an offering.'* Ps. Ixvi. 13. 
 
 We might convert the verse into history, and then cele- 
 brate the example of the pious in ancient times ; or we 
 may attach spiritual ideas to the words, which they do not 
 natur^dly convey, and by fat rams, bullocks, and goats 
 sacrificed, mean when we sing, by a mental accommoda- 
 tion, liberal donations to the poor^ ardent prayers,^ and 
 songs of thanksgiving, 
 
 '*The inquiry, then, is not whether it be lawful to use, 
 in the praises of God, any other inspired song, besides what 
 are found in the book of Psalms. This, so far as I know, 
 has never been a matter of contention." p. 75. It is grant- 
 ed then, that we may with propriety sing any inspired song ; 
 or a translation of any poetical part of the Bible : and wc 
 would wish no hymns, no spiritual songs, which have not 
 some portion of revealed truth for the matter of them. But 
 must we 'sing nothing but a translation, or the original 
 Hebrew and Greek ? May we not sing a parapJurase or 
 commentary, which is perfectly consistent with biblical 
 truth? If Mr. M'M. will indulge us in this liberty, we 
 ask no more, for the introduction of any scriptural and 
 truly evangelical ode. *'The question at issue is, Shall 
 we have any version of this divine book, as the matter of 
 our praise?" p. 7). Yes, we will have the best metrical 
 version of the book of Psalms in our churches which we 
 can find, as a very important part, but not the exclusive 
 matter of our praise ; for we may versify any inspired song, 
 contained in the Holy Scriptures. But what is a version? 
 
1819.] Christian Psalmody. 383 
 
 Not always a literal translation. A version may be very 
 free, and yet give you the spirit of the original, whence it 
 is made, more perfectly than a translation, corresponding 
 word for word, could possibly do. Again, if we may sing 
 a version of one of the psalms of David, and a version of 
 the song of the angels at the advent of the Messiah, is il: 
 any crime to sing a hymn composed from a version of both 
 combined ? Surely, if it is no sin to sing these separately, 
 we may sing them when combined, as Watts has com- 
 bined many of the psalms with poetical portions of the 
 New Testament. 
 
 But, The Book of Psalms is actually excludedfrom the 
 psalmody of their churches, says our opponent, with em- 
 phasis. Not quite, dear sir ! We sing versions of many 
 parts of that blessed book, and would gladly sing either a 
 version of, or a paraphrase on, ever}^ part ; especially if 
 you would suffer us to mingle in the song such expres- 
 sions from other parts of the Bible as tend to expound or 
 apply the original psalm. Rouse'^s version, we admit, kj 
 excluded from most of our churches ; but we are not of 
 the people who believe David and Asaph to have made 
 the very book which Rouse made. This version Mr. 
 MsM. believes is the best extant, p. 76. It is, indeed, a 
 sort of a version of the whole book, but in our judgment, 
 many scattered versions of different parts of the Psalms 
 may be found which far excel the corresponding parts of 
 Rouse. Why then not sing these superior versions of se- 
 veral of the psalms, and take Rouse for the portions which 
 better writers have neglected ? 
 
 The fundamental proposition of iht Apology is, that a 
 correct version of the Book of Psalms, should be employed 
 in the psalmody of the church of God. p. 77.*^ To this 
 
 * The Rev. Mr. Anderson has given us a tedious, but thorough -going 
 M'ork. He states, "that there are portions of scripture peculiarly 
 adapted-' to psalmody. Granted. Next he asserts, that the "psalms 
 were given to the church as forms of psalmody, and not as patterns 
 after which other forms were to be composed for being used in solemn 
 worship." This proposition he has not proved to be true. He has 
 merely shown that gome of the psalms were directed to be sung in the 
 temple on particular occasions by the chief musician, and that Heze- 
 kiah exercised his authority in requiring the Levitos to sing praise to 
 
384 Christian Psalmody. [Oct. 
 
 we have no objec'tion, if we arc allowed to exercise our 
 discretion in selecting the portions of this version to be 
 publicly sung, and ii" it is not intended to exclude other 
 evangelical songs, compiled from different passages of the 
 Bible, and expressive of the works of creation, provi- 
 dence, and grace. It seems, however, to be the intention 
 
 the Lord, in the words of David and Asaph. His third proposition 
 is, "that the inspired forms of psalmody were given to be sung in the 
 public and solenm worship of the church, to the end of the world/* 
 This is coming to the point. Now, if he can support this proposition ; 
 and prove in addition, that the church may lawfully sing nothing else, 
 the v/ork is done, the controversy ended. But Mr. A. finds it much 
 easier to make formal and logical statements, than to support them by 
 any other evidence than his own affirmation. The inspir^jd penmen 
 of the Psalms intimate, he says, that the church was to sing tlieir 
 psalms to the end of time, for David says, / ivill praise thy name for 
 ever and ever. Wondrous argument! We judge that David is now 
 praising God in Heaven, and w ill continue to do it ; not exclusively, 
 however, in the words he used on earth : therefore, (logic ! logic !) all 
 Christians, to the end of time, oii,2;htto sing nothing else but the words 
 of David and Asaph. The rest of his evidence is thus stated; "what- 
 ever form of worship God hath appointed, ought to be observed till 
 the end of time; unless he himself intimate, that it is only temporary, 
 and to be abrogated at a certain period. It cannot be denied, that he 
 once appointed his church to sing his praise in the words of David 
 and Asaph. And where have we any intimation of his will that the 
 church should cease to do so before the end of tim*?" p. 16. Q. E. D. ! 
 He should have first proved, that God appointed the singing of the 
 Psalms of David as a mode of worship to all mankind, before he 
 could have reasonably inferred, that in this mode all men ought to 
 sing praise to God to the end of time. He should have pioved also, 
 that none of the Psalms contained in the Bible, were explicitly given 
 to be sungb}^ a particular people, at special seasons. But he has done 
 neither of these things ; nor can he, so long as we read such prefaces 
 to some of the Psalms as this: — »^ psalm of David, ivho spake unto 
 the Lord the words of thisson^in the day that the Lord delivered hhn 
 from all his enemies, and from the hand of Said ; and he said, &c. 
 Thou hast given me the necks of mine enemies, that I might destroy 
 them that hate thee. Ps. xviii. 4U. To justify 'himself in singing the 
 original ppulms in a Christian assembly, m a literal translation, Mr. A. 
 admits that some passages must be sung with mental reservations and 
 restrictions. " We answer candidly, that the principles we proceed 
 upon in singing such passages in the psalms, are chiefly these two: 
 -Firtit, Ihat in this part of solemn worship, it is warrantable, to consider 
 many passages which we sing as the words of others, and as expres- 
 sive of their ca?e, not of our own. Secondly, that some of these 
 passages may be considered as examples of a common figure of 
 speech, w'lereby an i^idividual, or particular, represents a whole species 
 
1819.] Chnstian Psalmody, 585 
 
 of owv champion of Rouse, that the best version of the 
 Book of Psalms alone^ should he employed in the psalmody 
 of the church. The proposition above quoied, he vindi- 
 cates, 
 
 " On the ground of divine appointment, — on the ground of 
 the suitableness of this book, — of its superior excelience, above 
 all human composures, — of the uncertainty of the divine per- 
 mission of such human composures, — of the unsatisfactory na- 
 ture of the arguments used, to recommend them, — and the 
 dangerous consequences of their introduction into the public 
 worship of the church." p. 78. 
 
 If God has appointed the whole book of psalms to be 
 sung publicly by his church, in all ages ; and has forbid- 
 den his people to sing any thing else, then the controversy 
 is settle'd at once. We deny that there is any such divine 
 appointment, and prohibition. Let any one who takes the 
 affirmative produce them. Mr. M'M. has failed to pro- 
 duce proof of the appointment ; and has not attempted to 
 adduce any prohibition. He judiciously declines resting 
 "the proof of the divine institution of these sacred odes, 
 as the matter of the church's psalmody, on the simple 
 fact of a reforming king of Judah commanding that thev 
 should be employed ;" 2 Chron. xxix. 30; while Mr. Clark 
 considers that passage as clear evidence of our duty on 
 this, subject. '* Moreover, Hezekiah the king and the 
 princes commanded the Levites to sing praise unto the 
 Lord with the words of David, and of Asaph the seer : 
 and they sang praises with gladness.'' With Mr. Baird, 
 p. 52, 
 
 "We may be permitted to express our surprise, that ever 
 this text has been strained to the purpose for which it has been 
 so frequently applied. And were it not so common to make 
 Scripture speak any language which prejudice or fancy dictates, 
 we should have thought it impossible. The command of He- 
 
 or kind." p. 23. And so we are to ?ax\^ figuratively ?i{\di mean, — not 
 what we say, in addressing praise to God ! For instance, in the lix. 
 Ps. fo the chief musician, when Saul sent and watched the house to kill 
 David, we are to sing, 
 
 " In wrath consume them, them corjsume, 
 
 That so tliey may not be ;'' 
 and we are to add in tliou;^lit, " we mean not so, Lord ; but David 
 did ;'• when he propheticdlly declared tiie destruction of his enemies. 
 
586 Ckiistian Psalmody. [Oct. 
 
 zekiah and the princes, who assisted him on that occasion, 
 may be fully understood by adverting to the usual mode of con- 
 ducting worship in our own day. The person who conducts wor- 
 ship, directs the person who leads the music to the psalm or 
 hymn he desires to be sung. In that way, and in no other, 
 did Hezekiah command the Levites, who were singers, to use 
 the words of David and Asaph. That it was not designed as 
 a command for future generations, and especially for the gos- 
 pel day, is obvious; for, if they intended the command as 
 perpetually binding, all the psalms of Heman, Ethan, and Je- 
 duthan, and others, must be excluded ; as they were not the 
 words of David and Asaph." 
 
 In the Christian dispensation of the covenant of grace, 
 there are no Levites to be still bound by the command of 
 Hezekiah ; nor have we, with the exception of a few con- 
 verted Jews, and some learned divines, any who have suffi- 
 cient knowledge of the Hebrew language to sing the 
 WORDS of David and Asaph; for should we sing a literal 
 translation of them, we should only sing in our oivn ivords 
 the sentiments of those pious 'psalmists. In this way we 
 answer the assertion of Mr. Clark, which Mr. M'M. has 
 expounded, p. 81, that 
 
 " Other books of divine Revelation are given us to^be read 
 and to be meditated u^iOT)^ hut the Book of Psalms is given us 
 that we niay not only read it and meditate on it, but sing it also, 
 with the spirit and understanding, with devout fervour and di- 
 vine delight, in the assemblies of his saints, on his holy sab- 
 baths, as well as in private families." P. R. p. 15. 
 
 The Hebrew Psalms, in their original state, are suited 
 to the purpose of public singing, in a congregation that 
 can read the poetry of David ; but surely the Hebrew 
 Psalms in metre are not given to an English congregation 
 to be sung ; nor has God given any English translation of 
 those psalms in metre, to be either read or sung. 
 
 In su])port of a divine appointment for the continued 
 use of the Book of Psalms, Mr. M*M. and Mr. Ander- 
 son allege, that Jesus and his disciples sung, ''after the 
 eucharistic supper, a portion of that part of the book of 
 psalms, called the Hillcl^ by the Jews," which is composed 
 of Psaln^s 113 to 118 inclusive. The Bible has recorded 
 no such fact for our example. But what if they did? 
 They were Jews, and could understand the original poetry^ 
 
1819.] Christian Psalmody. 387 
 
 which was adapted to music. But while we are com- 
 manded to sing, we are not required to sing the same 
 words ^vhich they did, any more than the same air. After 
 supper, tlie Lord and his disci])les, we arc told, sang an 
 hymn ; but we are not informed what particular hymn by 
 the author of the inspired oracles, because, no doubt, he 
 did not deem it a matter of importance. 
 
 The author of the Apology further urges what he calls 
 "New Testament authority.'' Is any merry? Let him 
 sing psalms. Jam. v. 13. This, however, proves nothing 
 more than that a person who is merry ought to sing psalms 
 of a pious and evangelical kind, composed by some one: 
 but whether David, Asaph, Rouse, or Watts, the apostle 
 does not say. Is any merry ? Let him sing psalms, com- 
 posed by any writer who celebrates the praises of Jehovah 
 in the language of truth. If James had said, let him sing 
 THE PSALMS, he wou Id have referred to some then extant ; 
 or had he said the Psalms of David, it would have been 
 an explicit command to use them ; but no prohibition 
 against the use of other forms of sound words, expressive 
 of gratitude and love. 
 
 The last scriptural j)roof of a divine appointment of the 
 Book of Psalms, to be sung in all particular churches, 
 Avhich Mr. xM'M. cites, is Col. iii. 16. Let the tvord of 
 Christ dwell in you richly in all wisdom ; teaching aivi 
 admonishing one another in psalms^^ and hymns., and 
 spiritual songs, singing icith grace in your hearts to tJie 
 Lord. In the Book of Psalms, says our author, (and Mr. 
 Anderson had told the same story before him, p. 56,) are 
 
 * How easily might the apostle have said, teaching: and admonish- 
 ing one anniherout of the Book of Psalms, and nothing more, had 
 tliat been liis meaning ! " The psalms of David are never referred to 
 in the New Testament, but in a manner so direct and express, that 
 they cannot be mistaken. Thus Luke xx. 42, David himself saiih in 
 the Book of Psalms, &c. And our Lord says, Luke xxiv. 44. Ml 
 things must be fulfilled which icere. written in the law of Moses,and 
 in the prophets, and in the Fsalms, concerning me. The like may be 
 observed of all the other instance.^ in which the Psalms of David are 
 quoted ; as Acts i. --0 — and xiii. 33, 35. If, therefore, the Psalms of 
 David had been introduced and established among the converts at C'o- 
 losse and Ephesus, no fcuson can be assit^ned why the apostle should 
 have Used such a diversity of phrase, and not have sjwkea of tliese 
 
383 Chnstian Psalmody. [Oct. 
 
 all these psalms^ and hymns, and spiiitual songs to be 
 found, for *' his Spirit ha^ dictated a great variety of son^s, 
 — and collected into one Book, for the use of the church, 
 those he judged proper." But how does he know that 
 Paul did not intend some of the hymns and songs contained 
 in other portions of the Bible ? Indeed, he does not ; and so 
 he comes out with an imposing demand of ** evidence of 
 the existence in the apostolic age, of any other Psalms 
 an^ Hymns, and Spiritual SQNGsJhanthose contained 
 in Scripture.''' We grant, that all the pieces oi' inspired 
 poetry then recommended to be sung, were contained some- 
 where in the Bible ; yet not in the book of psahns ; but 
 in our turn, we demand evidence, that the Holy Spirit in- 
 tended the pieces suited to psalmody, which were then 
 written, and those only when he indited the passage. We 
 demand proof, that every human composition, consonant 
 with the word of God, and suited from its metre to 
 psalmody, is not included in those psalms, or hymns, or 
 spiritual songs, with which Christians may teach and ad- 
 monish one another. To every age of the church, we 
 should suppose the passage naturally directed; that it 
 might convey the idea of the duty of Christians to edify one 
 another, by the right use of all evangelical songs to which 
 they may have access, and for the singing of which they 
 have opportunity. 
 
 Instead of supporting the cause of Mr. M^M. the pass- 
 age is decidedly in favour of those who would sing para- 
 Psalms in the usual manner, as being familiar and well known to them. 
 But his directing the members of these churches to the ivord of Christ, 
 • — his commanding them to do all in the name of the Lord Jesus, — 
 his enjoining them to give thanks unto God and the Father, hij him, 
 manifestly show, that the apostle had not the most distant reference 
 to tlie Psalms of David. Our apostle always distinguishes the word 
 of Christ from what has been spoken by David and the prophets." 
 Larta's Discourse, p. ii4. Still this writer allows that the whole Bible 
 is, in a qualified sense, the word of Christ. Mr. M'M. discovers as 
 much virulence against Dr. Latta, as he erroneously says Dr. L. does 
 "aL^ainst the inspired songs of Zion." We think, indeed, that the 
 Psalms of David and Asa])h, would not be so imperfect a system of 
 psalmody, had we them in English verse, as the Doctor seems to have 
 imaji^iiied ; but it is an outrage to call him " the most confident enemy 
 of the scripture psalms," and his book, tlie " thoughtless drivellings of 
 dotage." Apol.p. 9.7, 34. 
 
1819.] CImstian Psalmody. 389 
 
 phrases, translations, or versions of David's psalms, to- 
 getlier with any other hymns or spiritual songs, which they 
 deem suitable in metre, savoury in spirit, and sound in 
 doctrine. Psalms^ hymns, and spintual songSj Mr. Clark 
 and others inform us, are '* the titles of three arrange- 
 ments,'^ or divisions of the book of Psalms. Cahnet 
 shows, that the Hebrews commonly divided the Psalms 
 into five books, and that some of the Christian fathers ad- 
 mitted this division, and thought it very ancient ; but of 
 three divisions, denoted by the terms used in Col. iii 16, 
 we have no evidence. Dr. Watts says, 
 
 " I think no man hath better explained the original meaning 
 of these words than Zanchy. A psalm, i^ax/Moj, is such a song 
 as usually is sung with other instruments besides the tongue* 
 Hymns, y^vo/, such as are made only to express the praises, and 
 set out the excellencies of God. Songs, fiiT^/, such as contain 
 not only praises, but exhortations, prophecies, thanksgivings, 
 and these only sung with the voice." In " Eph. v. 19, and 
 Col. iii. 16, it is joined with the word spiritual; and that seems 
 to be used by the apostle in all his epistles, as a very distin- 
 guishing word between the law and the gospel, the Jewish and 
 the Christian worship. Tl^e Jews had carnal ordinances, and 
 carnal commandments, and their state and dispensation is often 
 called Jksh^ but the church under the gospel is ' a spiritual 
 house, blessed with spiritual blessings, endowed with spiritual 
 gifts, to worship God in spirit and in truth, to offer spiritual 
 sacrifices, and to s'm^ spiritzial sou^s.^^ Works, vol. ix. p. 4, 5. 
 
 We grant, however, that psalms, hymns, and spiritual 
 songs are to be found in the book of Psalms ; but to these 
 the apostle does not confine us.* Any song in which the 
 
 * Mr. Anderson attempts boldly to defend the position " That the 
 scripture-songs are the only forms of psalmody which ought to be used 
 in the solemn and public worship of the church.'* p. 34. ' His first ar- 
 g'i mentis, chat alt ivays or means of worsliipjjing God, not appointed 
 in his wordy are to be rejected : — (he singing of other coniposltionsi 
 than those which the Hohj Spirit hath given us in the Scriptures, un- 
 der the designation of psalms or songs, is a way or mean of ir or ship- 
 ping God, not appointed in his word: therefore, all such singing ought 
 to be rejected. In reply, we allege, that God has appointed public 
 praise, but has given no form of psalmody for his church tluougli every 
 age. lie has given us examples of holy men, who from time to time, 
 in his church, have composed and publicly sung songs, peculiarly srit- 
 ed to their own times and circumstances; aHd he lias recjuired Chris- 
 tians in all ages to edify one another, by the use of spiritual songn, 
 
 VOL. IT. 3 D No. 4. 
 
390 Christian Psalmody. [Oct. 
 
 word of Christ divells richly, so that the song being re- 
 membered, the word dwells in our minds, may be sung 
 for the instruction and admonition of others; and should 
 be sung with grace in our hearts, to the praise of the Lord. 
 This appears to us to be a fair construction of the sense of 
 the text ; for there is no word nor clause, which limits the 
 psalms, the hymns, or the spiritual songs to be sung, with 
 gracious affections, for the edification of the saints, to those 
 contained in the divinely inspired book of Psalms, or even 
 in the Bible. Mr. M*M. we conclude, therefore, has not 
 proved the divine institution of the book of psalms as the 
 exclusive system of psalmody. He has not proved that God 
 has given us a liturgy for praise, any more than for prayer; 
 and it would have been strange had he done one without 
 the other. 
 
 The adaptation of the Book of Psalms to the purposes 
 of sacred praise.^ when suitably versified, and explained in 
 
 prescribing only that they should bb consonant to, and richly reple- 
 nished with the word of Christ 
 
 Where does Jehovah say, " I appoint the book of Psalms to be sung 
 by the church of God," in any age ; and where does he say, that he 
 ordains it as a system of psalmody to be used to the end of time ? The 
 fact is, God has appointed solemn psalmody ; but he has no where ap- 
 pointed the whole form of words to be sung in any age of the church. 
 Mr. A.'s other arguments claim not the honour of being considered as 
 demonstrations of syllogistic importance. He tells us, as all his fol- 
 lowers have done, that the scripture-songs are sufficient in number 
 and variety, that they are ot superior excellence to all human compo- 
 sitions ; and that the new scheme of using other than scripture-songs 
 in solemn worship is attended with dangerous consequences, 
 
 Mr. Anderson should have defended some such syllogisms as these, 
 to make his cause good ; 
 
 Any form of psalmody appointed to be sung by the church in*all 
 ages, should be sung in all ages : 
 
 But God hath appointed Rouse's version as a form of psalmody to be 
 sung in all ages ; 
 
 Therefore, Rouse's version should be sung in all ages of the church. 
 And, 
 
 It is unlawful to sing any form of words not divinely arranged ; 
 
 But Watts's form of words was not divinely arranged ; 
 
 Therefore, it is unlawful to sing Watts's form of words. 
 Again, for an Enthymeme, 
 
 Rouse's form of words was divinely arranged, in his version; 
 
 Therefore, it is lawful to sing Rouse's form of words^ through aU 
 ages, of the church. 
 
 i 
 
1819. Christian Psalmody. 391 
 
 a few places, we have no disposition to dispute. Dr. Watts 
 expresses our mind, when he says, *' I esteem the book of 
 Psalms the most valuable part of the Old Testament upon 
 many accounts : I advise the reading and meditation of 
 it more frequently than any single book of Scripture ; and 
 what I advise I practise. Nothing is more proper to fur- 
 nish our souls with devout thoughts, and lead us into a 
 world of spiritual experiences. The expressions of it that 
 are not Jewish or peculiar, give us constant assistance in 
 prayer and in praise." 
 
 We admit, in the next place, the superior excellence of 
 inspired psalms, hymns, and spiritual songs, over any 
 merely human compositions; but the book of Psalms 
 does not contain all the inspired poetical pieces of Scrip- 
 ture ; nor can Hebrew poetry be turned generally into cor- 
 responding English poetry, suited to the purpose of pub- 
 lic singing, without permitting the versifier to give a free 
 translation, and make use of scriptural paraphrase. Be it 
 forever remembered, at the same time, that neither our 
 prose translation, nor Rouse's version of the book of psalms, 
 is the work of inspiration. Neither of them is a good 
 metrical translation, adapted to musical recitation, in 
 common congregations. 
 
 Mr. M'M. has not indubitable, but we have satisfactory 
 evidence oj the proprltiy of using human composures in 
 the psalmody of the church., provided those human psalms, 
 hymns, or songs, are expressive of the truth revealed in 
 the Holy Bible, and convey nothing contrary to the analo- 
 gy of faith. The command, Let him sing psalms, is of as 
 general a nature as, Let him pray. Neither the words of 
 his psalms nor of his prayers are prescribed ; but the Bi- 
 ble describes the esseutial characteristics of both. They 
 must be consistent with the revealed will of God ; and 
 must be offered with devout affections of heart, in one who 
 understands their meaning and design. Every command 
 in the whole Bible to sing praises to the Lord, to sing 
 psalms and hymns, and odes, might be cited to our pur- 
 pose, exTcept there is a limitation in the command, so as 
 to confine us to divinely inspired pieces of composition. 
 
 For our justification we plead also the example of saints 
 and angels, who sang without confining themselves to 
 songs before on record, and were not reproved for so doing. 
 
S92 Christian PsahnoAij, [Oct. 
 
 As for exposing ourselves like Nadab, Abihu, and Uz- 
 za, there is no more danger of it in selecting the matter 
 and words of songs, than of our prayers and sermons; for 
 we may give an unhallowed touch to the ark of God, in 
 preaching and praying, as well as singing. 
 
 The arguments employed to set aside the book of Psalms, 
 from its place in the psalmody of the church, niay be not 
 only unsatisfactory^ but frequently impious ; if they are, 
 however, the fact does not affect the position which we 
 take ; for we would employ, as we have opportunity, the 
 sentiments of the book of Psalms, and as literal a versifica- 
 tion of the original divine poems of the Bible, as we can 
 find well suited to public psalmody, or procure to be made 
 ]:)y any individuals. 
 
 We cannot help thinking, when reading Mr. M*M. on 
 this head, that it would have been ingenuous for him to 
 have written, The arguments employed to set aside Rouse's 
 PARAPHRASE OF THE PsALMs, from its placc iu the 
 psalmody of the chu7xh^ appear to me not only unsatisfac- 
 tory^ but frequently impious. Dr. Watts, whom we must 
 say our brother M'Masters has attacked with unreasonable 
 asperity, had no desire to exclude a poetic translation, as 
 nearly literal as might be consistent with good taste, of the 
 greater part of the book of psalms, from public worship : 
 nor have we ever read a writer on the subject who was de- 
 sirous of excluding an evangelical paraphrase of the songs 
 of David from the church. 
 
 Finally, *' the evil consequences of supplying the place of 
 scripture psalms ivith human compositions furnishes a sixth 
 reason against it.^ p. 1 18. We reply in general, that every 
 institution, whether of God or man, is liable to abuse : and 
 neither praying nor preaching in human forms of speech, 
 has been less perverted to evil purposes, than the liberty 
 which Christians generally now exercise of selecting the 
 forms of words in which they utter praise v/ith harmony. 
 "W^ould it be fair, hence to conclude, that men in preach- 
 ing and praying should never use any words but those con- 
 tained in a literal translation of the Bible ? Then it is not 
 correct to infer, that because some have written, compiled, 
 Tjud sung heretical hymns, therefore it is not lawful for 
 
1319.] Chrisliun Psalmody. 395 
 
 Christians to write, compile, and sing truly evangelical 
 songs, in human arrangements of Ijiblical words, and sen- 
 timents. But it is demanded, " Admit them once, where 
 shall we stop V Our answer is, that each supreme judica- 
 tory of its respective denomination, may be as safely trust- 
 ed with the exercise of their discretion on this subject, 
 as on that of the soundness of public preachers. Indeed 
 we might as well trust a minister and session to judge of 
 the soundness and suitableness of a hyimiy as of a sermon 
 or pvaijer, to be used in the congregation under their care ; 
 but to promote uniformity, it is desirable that as many 
 churches represented in one general assembly, as can agree, 
 should adopt some one system of psalmody, for their pub- 
 lic use. It is requisite too, that great care should be ex- 
 ercised in examining any book of sacred songs, which is 
 to be publicly approved and sung, because '' if unsound 
 in principle," it will be "a powerful means of seduction 
 from the path of truth." 
 
 We admit, that in former days, Rouse's Version was 
 sung in the New- England churches ; and that then those 
 churches were sound in doctrine. They were also gene- 
 rally sound, when they introduced the psalms and hymns 
 of Watts, and continued so, for a considerable time, with- 
 out any manifest deterioration resulting from their psalmo- 
 dy. In process of time, however, the public preachingy 
 and privxite conversation of a few persons in Boston, who 
 were ordained, when heretical, from a false notion of evan- 
 gelical liberty and Catholicism, converted many of the peo- 
 ple to Arianism ; and Dr. Watts was superseded by the 
 Arian, Dr. Belknap. Dr. Freeman of the Stone Chapel, 
 being a thorough and consistent Socinian, altered the Epis- 
 copal Liturgy, and compiled a selection of hymns to suit 
 his own views ; and bubsequently several of the congrega- 
 tional ministers of Boston did the same ; but the hetero- 
 doxy of the metropolis of New- England came frompreac/i- 
 ing heresy in part, and from not preaching the peculiar 
 doctrines of the gospel, j)rincipally ; so that the rejection 
 of evangelical psalms and hymns was one of the effectSy 
 not the original cause, of the error now prevalent in that 
 part cf our country. " It is a fact, not admitting of doubt, 
 that where his [Dr, Watts's] compositions were first, and 
 
594 Christian Psalmody, [Oct, 
 
 have been longest, used, in the psalmody of the church, 
 Soeinianism has made the most extensive progress," but 
 it is no more lair to impute the growth of Soeinianism to 
 the psalms and hymns of Watts, than to the spirit of the 
 American Revolution, or many other things ; for where the 
 spirit of civil liberty and national independence was first 
 manifested in America, and where a college was first insti- 
 tuted, and has longest flourished in the United States, 
 tliere Soeinianism has made the most extensive progress. 
 Letter V. contains the author's answers to objections 
 brought against his doctrine of psalmody. We shall pass 
 over these, and enter ilito a brief inquiry into the justice 
 of his treatment of Dr. Watts's writings on the subject of 
 psalmody. Some remarks on the comparative advantages 
 of the poetical productions of Rouse and Watts will then 
 conclude this article. 
 
 ' That some of the later writings of Dr. Watts were incon- 
 sistent with many of his former ones, and were hostile to the 
 real deity of Christ, and the doctrine of the Trinity, is in- 
 contestible ; but this has no concern with the present con- 
 troversy. If any writings in the world clearly express the 
 doctrines of the Trinity and the divinity of Jesus, his psalms 
 and hymns and Christian doxologies do. But does Dr. 
 W. deserve all the censure for his preface to the Psalms, 
 his preface to his Hymns, and his " Short Essay towards 
 the Improvement of Psalmody," which has been accumu- 
 lated upon his memory ? 
 
 His prefaces contain, says the Apologj^, "a bitter libel against 
 the original songs of Zion." p. 59. " It was found that the 
 use of scripture songs ' flattened devotion, awakened regret, 
 and touched all the springs of uneasiness in the worshipper's 
 breast.' Such were the sentiments, and such was the language 
 of Dr. Watts." p. 60. " Ancient piety, I think, would not have 
 listened with patience to be told, that the words of inspiration 
 * darkened our views of God our Saviour, tended to make heresy 
 triumphant,' and that David was unfit to appear in the sanctuary, 
 till converted into a Christian by such a man as Dr. Watts. 
 Had we no information on the subject, but what the doctor's 
 prefaces supply, we would [should] be tempted to inquire, whe- 
 ther he was, indeed, friendly to our religion, or, whether he was 
 an enemy in disguise. We have read Christiamty as old as the 
 creation; an imposing title, covering a bold attack upon divine 
 
1819.] Christian Psalmody. 395 
 
 revelation. An imitation of a portion of David's psalms, ac- 
 companied by a libel against the rest, by Dr. Watts, promises 
 little more than the insidious publications of Mr.Tindal." p. 71. 
 
 Whither has our author's candour fled ? Surely he must 
 have read Watts with jaundiced eyes, and such narrow 
 vision, as would allow him to see no more than half a line 
 at a time. We should naturally conclude from this seve- 
 rity, without any examination, that our author was not a 
 little heated by the fires of party spirit. He must have 
 quoted from Watts as he has done from Mr. Freeman. 
 *' ' I have proved,' says Mr. Freeman, ' that we have no 
 authority, divine nor human, for sini^ing David's psalms — 
 they should not be used, p. 20." Apol. p. 83. Now let 
 us quote a little from Mr. Freeman's Discourse, ourselves. 
 
 '*The subjects of our psalms, hymns, and spiritual songs, 
 should chiefly be derived from the gospel of Christ. I say 
 chiefly ivoYd the gospel, because we should borrow light and ad- 
 vantage from every part of the scriptures that will afford them; 
 and because I intend to shew that the psalms of David should 
 not be used as the only system of praise in gospel churches." p. 
 4. — " They should not be used as a system of psalmody under 
 the gospel. Those on the opposite side, would exclude all the 
 word of God from their psalmody, except the psalms of David. 
 But I would exclude no part, that would afford us light and ad- 
 vantage in our songs of praise. I would take some from Da- 
 vid and the prophets ; but I would take chiefly from the gospel, 
 because here ' life and immortality are brought to light.' — I 
 have also shewed what system of psalmody would be the best 
 adapted to the gospel worship : — and that it should in an emi- 
 nent degree embrace the peculiarities of the gospel." p. 20. 
 
 Here let our readers remark, that there is a wide differ- 
 ence between saying, The psalms of David should not be 
 used^ and, They should not be used as a system ofj^salmo- 
 dy, Mr. M'M. by cutting a sentence in two, where the 
 author has not even a comma, makes him assert that Da- 
 vid's psalms should not be used at all ; whereas Mr. Free- 
 man has asserted, that although there is no positive injunc- 
 tion authorizing Christians to use them, yet they may law- 
 fully be used, bat should not constitute the whole or ihf, 
 only SYSTEM of ]:)salmody . 
 
 Now, if Dr. Watts has met with no better treatment 
 than Mr. F. it may be possible to defend the greater par', 
 of his expressions on this subject. 
 
396 Christian Psalmody. [Oct. 
 
 We have already seen what Dr. W. thought of the 
 original songs of Zion ; and it cannot be that he should 
 have inteiuionaily written a hitter libel against them ; 
 whatever he may have said against Rouse's versification ot 
 them. He says, '' though the Psalms of David are a 
 work of admirable and divine composure, though they 
 contain the noblest sentiments of piety, and breathe m most 
 exalted spirit of devotion ; yet when the best of Christians 
 attempt to sing rnany of them in our common transla- 
 tions, that spirit of devotion vanishes and is lost, the 
 psalm dies upon their lips, and tliey feel scarce any thing of 
 the holy pleasure." Would not any candid person say, 
 here is an open acknowledgment of the inspiration of the 
 Book of Psalms ; and there can be no doubt, from the 
 very beginning of his preface, but that the author is a 
 friend to our holy religion ? More than twenty versions of 
 the Psalter, Dr. W had seen, in which the writers had 
 attempted to combine a literal translation with metre and 
 rhyme, for the purpose of adapting them to music. Many 
 of the psalms in these common translations were calcu- 
 lated to destroy and not to promote devotion ; and instead 
 of singing them, he would prefer to read the common prose 
 translation. Now, we freely acknowledge, that it was a 
 long time after we first heard some words stretched out, 
 and others clipped, or cut in two, and spliced in the public 
 singing of Rouse, that we were able to exclude the con- 
 ception of something ludicrous in it. Who does not feci 
 disgust at hearing the word salvation sung, sal-va-ti-ci-on^ 
 as it must be in multitudes of places, to eke out the line, 
 unless you would destroy the harmony of the voices en- 
 gaged in praise, and thereby produce a most painful con- 
 fusion? It is some such mode as this of singing some of 
 the common metrical translations, (for none else were ge- 
 nerally attempted to be sung in liis day,) that Watts asserted 
 *' doth not only flat our devotion, but too often awaken our 
 regret, and touches all the springs of uneasiness in us." 
 He never said, that the words of inspiration^ or the original 
 songs of Zion did this. Those portions of the psalms 
 which are least suited to our own circumstances, might 
 be sung, he says, were the versifier to throw them into the 
 form of narration, so that they might be uttered by a con- 
 
1819.] Christian Psalmody. 597 
 
 gregation " rather in an historical manner," than in one in 
 which the personal pronouns / and ive are retained. Take 
 a part of the 108th psalm, and each individuiv) of the 
 congregation might chaunt, or sing, I will divide Shechem^ 
 and mete out tlie valley of Succoth. Gilead is mine ; 
 Manasseh is mine ; Ephraim also is the strength of mine 
 head ; Judah is my lawgiver ; Moab is my xoashpot ; 
 over Edom will I cast out my shoe ; over Philistia mil I 
 tmimph. Who loill hnng me into the strong city ? Who 
 will lead me into Edom ? Public singing is an act of social 
 worship, and every singer should adopt each line as his 
 own. It is no more lawful to tell lies in our psalms, than 
 in our social prayers. No one, therefore, could, in honesty, 
 now adopt the last quoted words as his own ; but lei him 
 connect something like a historical caption with verse 
 seventh, and another taken from the title of the Psalm with 
 verse tenth ; and then he might sing, as in Rouse, 
 
 " God in his holiness hath said. 
 
 Herein I will take pleasure ; 
 Shechem I will divide, and forth 
 
 Will Succoth*s valley measure," &c. 
 
 Rouse, however, represents the same speaker, Jehovah, 
 as asking, in v. 10, 11, 
 
 O who is he will bring me to the city fortify'd ? 
 
 O who is he that to the land of Edom will me guide? 
 
 O God, thou who hadst cast us oft*, this thing wilt thou not do ? 
 
 We apprehend David becomes the speaker at the begin- 
 ning of these interrogations ; and one who sings instead of 
 applying them to himself, should insert before them, thus 
 David and his people sung ; for surely we cannot ask, who 
 will bring us to ihc land of Edom ; and Jehovah did not 
 pray, saying, God, ivill not thou^ xoho hast cast us off? 
 
 Is it just, then ; because Watts was disgusted with the 
 common metrical translations of the psalms, and thought 
 that some of them could not be adopted by a Christian 
 worshipper as the expression of his own sentiments, nor 
 sung by him, unless they were thrown into the form of 
 historical poems; to intimate, that he censured the ivord of 
 God as calculated to flatten devotion^ awaken regret ^ and 
 excite uneasiness ? 
 
 VOL. ir. 3 E No. 4. 
 
398 Chnstian Psalmodij, [Oct. 
 
 As to Dr. Watts's attempt to convert David into a 
 Christian, we admit, that in the expression, the former took 
 an unwarranted poetic license of speech ; but he has not 
 intimated that he doubted the eminent piety of the sweet 
 singer of Israel, or thought that the personal irreligion of 
 David would have excluded him from the Chnstian church. 
 His evident meaning is, that several of the Psalms of David 
 ought to be paraphrased, explained, or commented upon 
 in the language of the New Testanfient, before they could 
 be introduced into a Christian assembly to be sung there 
 as the expression of each singer's personal views and feel- 
 ings. Of the mode of conversion of which Dr. W. wrote, 
 we have just given an example. Had W. been less of a 
 poet, even in his prosaical writings, he would have given 
 less offence to one whose musical and poetical habits must 
 have been formed by the peculiar taste of Rouse " That 
 very action" of singing, says W. '* which should elevate 
 us to the most delightful and divine sensations," in con- 
 sequence of the manner in which it is performed, and 
 sometimes ** from the matter and words to which we,'' 
 who sing some one of these twenty metrical translations, 
 " confine all our songs," *' doth not only flat our devotion, 
 but too often awaken our regret." 
 
 But, says our author, Dr. W. has more than intimated 
 that there is ** a contradiction between the word of God 
 in the Old Testament, and the word of God in the New 
 Testament." p. 71. Now we deny that Dr. W. asserted 
 any such thing. He says, that all the psalms may be pro- 
 fitably read and sung, either by adopting the language, 
 when it is appropriate, as our own, or by using it as a his- 
 tory of ancient saints ; but, that some of the psalms in 
 the words of the translations used in public singir.g in his 
 day, when adopted as the address of a Christian congrega- 
 tion to God, were ''almost opposite to the spirit of the 
 gospel," calculated to darken our sight of God our Saviour y 
 and *' contrary to the new commandment of loving our 
 enemies.'' This is nointimati( n thai the origii^al songs of 
 the Old Testament, when considered in their original re- 
 lations, and as prophetic exhibitions of the vengeance of 
 God against his enemies, are contrary in word or spirit to 
 the New Testament, or to the commandment of Christ 
 
1819.] Christian Psalmody. 399 
 
 that we should love our enemies. He refers to psalm 
 Ixix. 26, 2,8. Here it is manifest that no worshipper can 
 sing, with a view to exprei'^^is own feehngs and desires, 
 in relation to , 
 
 " Those men that do without a cause bear hatred unto me, 
 
 " Out of the book of life let them be raz'd and blotted quite ; 
 Among the just and righteous let not theu' names be writ ;" 
 
 without a spirit directly hostile to the gospel, and without 
 a direct violation of the commandment, love your enemies. 
 Yet one would naturally, from the use of a simple trans- 
 lation of the verses, be led to sing his own malignant exe- 
 crations against his own personal enemies, and to think 
 that he was doing God service by breathing out revenge. 
 To prevent such a misapplication of the psalms, our Scotch 
 brethren have in some editions a considerable preface to 
 many of them, explanatory of their origin and design : 
 and Dr. Wylie's church use a book containing Gillie's 
 abridgment of Home's commentary on the separate verses. 
 They show, too, by their short sermons on the Psalms, 
 before singing them., with what views their hearers should 
 use them ; and if their people have skill enough to sing 
 with mental reservations, paraphrases, and applications, 
 without any personal regard to their own enemies, it is 
 well. Now Dr. W. would have some of these instruc- 
 tions contained in the prosaic prefaces to the psalms, or in 
 the explanations and illustrations of the minister of the 
 gospel, incorporated in the song, that the people may sing 
 the true history along with the pious sentiments, instead 
 of singing one thing and understanding another. In the 
 6yth psalm, the psalmist evidently personates Christ, and 
 represents him as one to whom vengeance belongs, as 
 praying in his mediatorial character, for the final destruc- 
 tion of all the enemies of his spiritual kingdom. Dr. 
 Watts might with proprietv have followed the original of 
 this psalm more closely, but he did wisely to incorporate 
 his prefiice with the song, and to indicate, that the impre- 
 cations of the psalmist are but prophetic declarations of 
 the judgments of the Lord. Hence he sung, what many 
 would have directed the worshipper to understand, in the 
 use of Rouse's versification : 
 
4G0 Christian Psalmody, [Oct. 
 
 " *Tvvas for our sake. Eternal God, 
 
 Thy Son sustain'd that heavy load 
 Of base reproach, and sore ''isgrace, 
 While shame defil'd hisTacred face 
 
 • • ••••••» 
 
 But God beheld ; and, from his throne, 
 Marks out the men that hate his Son ; 
 The hand that rais'd him from the dead. 
 Shall pour the vengeance on their head.'* 
 
 Here might have followed a detail of the evils which 
 Jesuii declared should come upon them : and a very little 
 paraphrase might have prevented the possibility of weak 
 man's singing the vengeance of Jehovah as if it were his 
 own. 
 
 Mr. M'M. cites Dr. W. as saying " there are a thou- 
 sand lines in it — the Book of Psalms — which were not 
 made for a church in our days — I should rejoice to see — 
 David converted into a Christian : but because I cannot 
 persuade others to attempt this glorious work, 1 have suf- 
 fered myself to be persuaded to begin it.'' p. 100. 
 
 Give Dr. W. his due, however, and we shall record his 
 words thus : '* there are a thousand lines in it ivhich ivere 
 not made for a church in our days^ to assume as its 
 OWN." This last clause materially affects the. sense of 
 the one which precedes it ; and the quotation of it pre- 
 vents, at once, the impression which his opponent designed 
 to produce. The extracts generally, which the Jlpology 
 gives from Watts, are managed in this way. By quoting 
 in a different manner, we will let Dr. W.' though dead, de- 
 fend himself. 
 
 " Far be it from my thoughts to lay aside the book of Psalms 
 in public worship ; few can pretend so great a value for them 
 as myself; it is the most artful, most devotional, and divine 
 collection of poesy ; and nothing can be supposed more proper 
 to raise a pious soul to heaven than some parts of that book : 
 never was a piece of experimental divinity so nobly written, and 
 so justly reverenced and admired : but it must be acknowledged 
 still, that there are a thousand lines in it which were not made 
 for a church in our days, to assume as its own : there are also 
 many deficiencies of light and glory, which our Lord Jesus 
 Christ and his apostles have supplied in the writings of the 
 New Testament ; and with this advantage I have composed 
 these spiritual songs, which are now presented to the world. 
 
i 8 1 9.] Chrisfian Psahnody. 401 
 
 Nor is the attempt vain-glorious or presuming; for in respect • 
 of clear evangelical knowledge, The least in the kingdom of 
 heaven is greater than all the Jewish prophets. Mat. xi. 11." p. 
 128 -if his rvorks vol. ix. — '•'You will always find in this para- 
 ph^Tise dark expressions enlightened, and the Levitical ceremo- 
 nies and Hebrew forms of speech changed into the worship of 
 the gospel, and explained in the language of our time and na- 
 tion : and what would not bear such an alteration, is omitted 
 and laid aside. After this manner should I rejoice to see a 
 good part of the book of Psalms fitted for the use of our 
 churches, and David converted into a Christian." p. 129. — 
 " Another reason why the Psalms ought not to be translated 
 for sinking just in the same manner they are for reading, is this, 
 that the design of these two duties is very different : by reading 
 we learn what God speaks to us in his word ; but when we 
 sing, especially unto God, our chief design is, or should be, to 
 speak our hearts and our words to God. By reading we are 
 instructed what have been the dealings of God with men in all 
 ages, and how their hearts have been exercised in their wander- 
 ings from God, and temptations, or in their return and breath- 
 ings towards God again : but songs are generally expressions 
 of our experiences, or of his glories ; we acquaint him what 
 sense we have of his greatness and goodness, and that chiefly 
 in those instances which have some relation to us : we breathe 
 out our souls towards him, and make our addresses of praise 
 and acknowledgment to him." p. 8. 
 
 A Christian congregation may sing historical cantos, 
 but the chief design of psalmody is to unite the people of 
 God in one melodious expression of such sentiments of 
 praise, adoration, gratitude, and love as are due to Jehovah. 
 Each individual who says / in any psalm, unless he quotes 
 the language of another, ought to speak something which 
 is true concerning himself; and those who adopt the plu- 
 ral we and us, something relative to the congregation en- 
 gaged in worship. 
 
 Let us then come to a brief comparison of the produc- 
 tions of Rouse and Watts. 
 
 Rouse makes each singer utter, as if they were truly ap- 
 plicable to himself, many expressions which were by the 
 Spirit designed to denote the personal feelings of Christ, 
 or of David alone. The twenty-second Psalm affords many 
 instances of this. The book in our hand is commonly 
 nsed : it has no preface to any psalm : and begins, 
 
402 Christian Psalmody, [Oct, 
 
 • " Mj God, my God, why hast thou me forsaken ? why so far 
 Art thou from helping me, and from my words that roaring are ? 
 
 All that me see laugh me to scorn ; shoot out the lip do they ; 
 They nod and shake their heads at me, and mocking, thus do say. 
 This man did trust in God, that he would free him by his might; 
 Let him deliver him, sith he had in him such delight.*' 
 
 Now these expressions were designed as a prophetical re- 
 presentation of Christ^s prayers and complaints in agony ; 
 and yet the singer, unless he sings with mental reservations 
 and explanations, or with his preacher's understanding, and 
 not the meaning of his own words, must attribute Christ's 
 peculiar circumstances and sufferings to himself, falsely. 
 Dr. Watts, by a little history taken from the New Testa- 
 ment illustration of this psalm, enables the singer to cele- 
 brate Christ's trials and anguish, instead of literally utter- 
 ing lies concerning himself. 
 
 " Now let our mournful songs record , 
 
 The dying sorrows of our Lord, 
 "When he complained in tears and blood. 
 As one forsaken of his God. 
 The Jews beheld him thus forlorn. 
 And shake their head^ and laugh in scorn; 
 He rescued others from the grave, 
 JVow let him try himself to saveJ" 
 
 Instances of this kind, in which the psalms of Watts 
 carry their own explanation along with them, and in which 
 Rouse's do not, are numerous. 
 
 Those who sing Watts can mean as they sing ; but in 
 very many lines, those who sing Rouse must understand 
 something very different from what their words express. 
 
 The former has combined many passages of the New 
 Testament, as in the last quotation, with the writings of the 
 ancient poets of Israel ; and the latter has endeavoured, 
 without succeeding in it, to exclude every thing from each 
 psalm, but a literal translation of the original words. 
 
 Watts has much of that /{^ht and immortality/ brou;^ht 
 to light, more clearly, in the gospel, by Christ and his apos- 
 tles ; while the psalms of Rouse seem adapted to a people 
 whose religious privileges have never excelled those enjoy- 
 ed by the Jews. 
 
 The versification of Watts is smooth, easy, and natural ; 
 while Rouse, to make rhymes and a literal translation, has 
 
1819.] Christian Psalmody, 403 
 
 employed an inverted, harsh, unnatural, inharmonious style 
 of versification, found in no other species of composition 
 in our language. 
 
 Watts has given us beauties from every poetical part of 
 the Bible ; and Rouse has not attempted to derive aid from 
 any portion of the scriptures besides the book of psalms. 
 
 The sacred songs of Watts give us, for the above rea- 
 son, a greater portion of divinely revealed truth, than the 
 paraphrase of Rouse. 
 
 In the psalms of Watts the names of Christ, and the 
 ideas of objects familiar to one living under the last dispen- 
 sation of the covenant of grace, are frequently introduced ; 
 but while Rouse has psalms that treat of Christ, it is only 
 under the comparative obscurity of the Hebrew dispensa- 
 tion, by prophecy, types, and shadows, if we except a few 
 passages in which Jesus is designated as the Son, Lord, and 
 Most Mighty. 
 
 Rouse, however, has versified after his own fashion, all 
 the psalms, and Watts has omitted several, which it was 
 desirable should have been introduced; and which defect 
 Dr. Dwight has in a great measure supplied in his revision 
 of our system of psalmody. 
 
 Rouse again, we befieve, cannot be charged with any 
 unscriptural doctrines ; but in some few instances we must 
 withhold this praise from Watts. In his version of the 
 fifty-first Psalm, for instance, Watts represents a penitent 
 as saying, notwithstanding his consciousness of penitence, 
 
 "Should sudden vengeance seize my breath, 
 I must pronounce thee just in death; 
 And if my soul were sent to hel). 
 Thy righteous law approves it well." 
 
 No man, who believes himself to be truly penitent, and 
 who has a good acquaintance with the plan of salvation, 
 can say that God would now be just, and his law righteous 
 in sending him to hell, for Jehovah has solemnly promised 
 to save him ; and his salvation is a debt of justice to ('hrist. 
 Dr. Dwight allows this verse to remain unaltered ; but Dr. 
 Livingston was too sound a divine to follow his example. 
 He has omitted it, in his compilation, Wc should have 
 preferred some alteration, to make it read thus ; 
 
404 Christian Psalmody* [Oct. 
 
 Had sudden vengeance seized my breath. 
 And sealed me for the second death ; 
 Yes, had my soul been sent to hell. 
 Thy justice nad approved it well.* 
 
 Had David, or any one else been sent to hell, without 
 redemption and regeneration, it would have been strictly 
 equitable. 
 
 The 106th hymn of Book 2d is an excellent one, if we 
 except the first stanza; which we never sing, because we 
 do not believe that any soul formed for woe, and knowing 
 it, would ever exercise repentance. The part which wc 
 amputate, runs thus : 
 
 " Oh, if my soul was form'd for woe. 
 
 How would I vent my sighs ! 
 Repentance should like rivers flow, 
 
 From both my streaming eyes." 
 
 A slight alteration would render this verse sound in 
 doctrine. Let us change it into the following form : 
 
 " Oh, had my soul been doom'd to woe. 
 How should I vent my sighs ! 
 Death's sorrows would like rivers flow 
 Forever down mine eyes." 
 
 The Rev. Messrs. Clark, Anderson, and M^Masters, 
 have given us nearly the same criticisms upon several 
 passages of Dr. Watts's psalms ; and sometimes in the 
 
 * The corresponding verse in common metre is thus expressed ; 
 
 "Shouldst thou condemn my soul to hell. 
 And crush my flesh to oust ; 
 Heaven would approve thy vengeance well. 
 And earth must own it just.'* 
 
 Mr. Clark very properly asks, p. 1 S. " Is not this a dangerous doc- 
 trine ? How can a soul be condemned to hell after conversion r God 
 says no such thing in the original. This imitation represents David 
 speaking as an unpardoned soul, though God had sent JVat/ian to tell 
 him he was actually pardoned. How unjust would it be after that 
 
 Sard on to damn him to hell ! What heaven is it would approve such 
 amnation ?" 
 We would alter it thus," — 
 
 Hadst thou condemned my soul to hell. 
 
 And crush'd my flesh to dust, 
 Heaven had approv'd thy vengeance well. 
 
 And saints confess'd thee just. 
 
1819.] Christian Psalmody. 405 
 
 same words. Some of their remarks on <^bnoxious stanzas 
 are weighty, and not a few of them trivial. Mr. Ander- 
 son is most copious ; and any one who chooses to consult 
 him, will find all which the others liave expressed, witFi 
 much more, directed to the same object. The other two 
 gentlemen have not uttered objections, ho\vever, -like Mr. 
 Anderson, from want of taste ; for he seems no more fitted 
 to the detection of poetical faults and beauties, than a 
 ploughshare to perform the work of a graving-tool. 
 
 " Thev wound his head, his hands, his feet, 
 Till streams of blood each other meet," 
 
 he represents as an instance of *' puerile conceits." p. 89. 
 
 There is reason to apprehend, that many of the oppo- 
 nents of Watts's sacked songs read them with an evil eye ; 
 and feel themselves bound to discover greater blemishes 
 in them than really exist. No doubt they are imperfect ; 
 and so are all the prayers and sermons uttered in our 
 churches, in some respect or other. We could earnestly 
 wish, that ecclesiastical testimonies, and warnings, and 
 covenants, with the pride of consistency, had not bound 
 very many of our highly esteemed brethren in the Lord, 
 to look unfavourably on all *' modern hipmiologists.'''' 
 
 After all, the instances in which eironeous sentiments 
 are expressed in Watts's psalms and hymns are few, and 
 might be easily corrected. Until they are, every minis- 
 ter and people are at liberty to avoid singing any part which 
 they deem exceptionable ; for God has commanded us to 
 sing, and restricted our songs only by the injunction to 
 do every thing in the name of the Lord Jesus. A form of 
 psalmody he has not required us to o!)serve, any more 
 than a form in every prayer which we offer. But to pro- 
 mote union, and perpetuate sound doctrine, among brethren 
 who agree in all essential doctrines, we should be glad to 
 find a joint committee appointed by the supreme judica- 
 tory of each Presbyterian denomination in this country, 
 who should 
 
 1. Give a copy of Rouse improved ; or some metrical 
 translation of each psalm without rhyme, and call it Version 
 1st : 
 
 2. Give a copy of Watts improved, or of some other 
 
 VOL. I J. 3 F No. 4. 
 
406 Form of Gomrnnmi^U [Oct. 
 
 author, on each psalm, and call it Version lid, or Illd, 
 
 when more than one, besides Rouse, shall be deemed de- 
 sirable : And 
 
 3, Append to these psalms, a selection of improved 
 hymns, on any other poetical, or other suitable parts of the 
 Scriptures. Let all other psalm and hymn books, then, 
 be banished from our respective churches ; and let our 
 brethren in the Associate, Associate Reformed, and Re- 
 formed Presbyteries send delegates to the General Assem- 
 bly of the Presbyterian Church. The way will then.be 
 prepared for their and our Synods to be amalgamated ; and 
 so all the Presbyterian Churches in the United States will 
 become one in Christian and ecclesiastical fellowship. 
 
 Article IV. — Report of a Committee of the General Asseinbhj^ 
 appointed for revising the Form of Government^ and the Forms 
 of Process of the Presbyterian Church in the United StaUs of 
 America : ordered to be printed for the consideration of the 
 Presbyteries. Phila. 1819. pp. 37. 8vo. 
 
 It is expected that next May, this Report, in a revised 
 form, will be presented to the General Assembly, and sent 
 down to the Presbyteries under its care, for adoption or re- 
 jection. It is of importance, therefore, since, after May 
 l8iil, it will probably become, in the final shape which it 
 may receive, the ecclesiastical law of our judicatories, that 
 any alterations, amendments, or additions, deemed advis- 
 able, should speedily be proposed for consideration and 
 discussion. 
 
 In our judgment, this Report is a wise and judicious 
 production ; such as might have been reasonably expected 
 from such enlightened and eminent men as Doctors Miller, 
 Romeyn, Alexander and Nott. Comparatively few things 
 contained in it would be improved by an alteration ; and 
 those few we shall expose with freedom, from a sincere 
 desire, that the whole, when adopted, may be as complete 
 as possible. Others, we hope, will freely exercise the same 
 liberty. 
 
 The Introduction to the old form of government is to 
 constitute the^ri^ chapter of the new. We are then told, 
 *' chapters ii. iii. iv. v. vi. vii. to remain as before." But 
 what is to become of chap. i. of the old form ? We cannot