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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44281	Gospel musick, or, The singing of Davids psalms, &c. in the publick congregations, or private families asserted, and vindicated, against a printed pamphlet, entitled, Certain reasons by way of confutation of singing psalms in the letter, objections sent in, in writing, scruples of some tender consciences by thy loving brother, N.H., D.D., M.M.S. ; vnto which is added, the iudgement of our worthy brethren of New-England touching singing of psalms, as it is learnedly and gravely set forth in their preface to the Singing psalms, by them translated into metre.	Homes, Nathanael, 1599-1678.	1644 (1644)	Wing H2567; ESTC R13654	26,991	33

praises of Halal to praise Odes or spirituall Songs are peculiar Hymnes of some speciall matter of praise shorter in quantity and of an higher forme and straine of Divine Poetry and these say they the Hebrewes call Schirim of Scur to sing ** The word SCHIR is the title of those short psalmes of degrees which for their excellency and use and form are called Psalmes of Degrees some nice criticismes may be made on the words by some but not solid enough to ground a distinction for all three The Apostle applies two of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all three sorts of canticles viz. Psalmes Hymnes and spiritual sangs Ephes 5.19 Yet I must tell you by the way that these words in Hebrew doe not make such a precise difference For Tehillim is the generall Title of all the Psalmes Mismor the particular Title of most Psalmes Ad Schir the promiscuous Title sometimes of other Psalmes as well as of the Psalmes of Degrees Nor doe the Greek words make such a distinguishing difference For a Psalme is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing And a Hymne of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing praise And an Ode called a spirituall Ode or Song by our translators is of the word A' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing So that it seemes to me that the Apostle useth many words to signifie that all our singing of what sort soever should be of divine things and not vain things to glorifie God and not to please our foolish phantasies But whether we distinguish the one way or the other we see the Apostles presse the dutie of spirituall singing whether of this kind or that kind whether called of men by this name or that name In which injunctions the Apostles are so cleare that very few since the comming of Christ that I know of have made scruple of the thing And if any have of late they never mention these places as if either they did not remember them or could not answer them 2. The unquestionednesse of Singing in former Ages Augustine Aug. Tom. 1. Retractat lib. 2. cap. 11. who flourished about 385 years after Christ makes mention of one Hilarius should seem he was a Roman because he saith he was of the order of Tribunes who through hatred of the superstitious Priests was wont to dislike Ecclesiasticall singing of Psalmes Against whom the said Augustine as he saith himselfe wrote a book in the behalfe of Ecclesiasticall or Church-singing of Psalmes which book began thus They that make mention Zanchie that was a famous Writer some 50. yeares since saith that some argued against singing of Psalmes He tells us their Arguments 1. That Elijah derided the singing of Baals Priests 2. Christ bids us pray in our secret Chambers 3. Hanna is commended for silent prayer she moving only her lips 4. The Church of Rome when it was more pure did not sing as witnesse whereof at this day there is nor Organs nor singing in the Popes secret Chappell Which arguments are so silly that they deserve no answer I leave them to those that scruple at singing to answer for sure they will find that in that 1 Kings 18. There is not the least intimation that Baals Priests sang They will easily say that privat prayer and singing of Psalmes are two distinct things They wil question if the Church of Rome while purer did not sing which is doubtfull as we shall see in the antiquity of the practice of singing in all ages since Christ whether it will follow that not singing was any part of the purity of the Church of Rome If it had the Popes would not so observe the omission of it in their more secret Chappell Sure their Apostle Peter whose successors the Pope pretends to be did sing with Christ and his Apostles at the holy Supper And thus you heare all the question that hath been made that I know of of singing in all ages till this age wherein every old Heresie is revived stripping Christ of all Anabaptisme that began to oppose Reformation in famous Luthers time is risen againe taking away Baptisme from beleevers children Antinomianisme that opposed in worthy Pareus his time is sprung up to take away commandements and duties Familisme in H. N. the authour his time is sprung up to take away the signes of grace and set up immediate revelations Arminianisme in Pelagius and Socinus his time the brood of him is sprung up to take away the power of grace and the condition of faith to advance nature and universall redemption Socinianisme in the time of Hereticall Arrius is started up again to take away the Deity of Christ Epicurisme as ancient as the time of the Sadduces is risen which takes away the immortalitie of the soule Antisabbatarianisme that was rank in the reigne of the Prelats B. White D. Heilin D. Poclington c. is now revived taking away the Sabbath And so the opinion of the Hilarians unlawfulnesse of singing Psalmes is risen again from the dead that before lived in Hilarius his time to take away this Gospel ordinance and sweet solace of the sanctified soule But before the great fall of Antichrist there must be a great falling away of seeming Christians as the Scriptures warn us If we have not a mind to fall away let us keep close to the Scriptures The Scriptures hold forth to us most clearly this Gospel-musick or be sure of it it had been buried with the Jewish ceremonies But being Moses taught the Israelites singing before the Tabernacle was built Exod. 15. And Christ and his Apostles injoyn and practise singing after all Davidicall musicke and Temple Hymnes were down and the best reformed Churches ever since have practised let us not lose our sweet ordinance all little enough to cheer our soules 3. The ancientnesse of the use of Singing Quo antiquius eo melius To make good what I say that singing of Psalmes hath been in practice among all reformed Churches up to the time of Christ and his Apostles and to begin at these times and so ascend for the ancienter the practice the more authority is in the example 1. At this time the Churches in England 1643. Scotland Holland Geneva New England practise it 2. In Luthers time 1540. above an hundred yeares since it was in much esteeme with him and godly persons He would say to his Christian company when he heard of the threats of Princes and Popes and Bishops against him Come come said he let us sing the 46. Psalm and let them all doe what they can Rabanus Maurus 847. a Commentator on the Bible who flourished about An. Dom. 847. commends the honest plain song the plain singing of Churches in ages preceding him Gregory the great flourishing An. 590. An. Ch. 590. dislikes not singing but that men should be chosen to doe that onely who attended so to singing as to neglect holinesse of life just as our Cathedrall men who sing the Scriptures

prayers c. For Hieron and Augustine it makes no matter which we put first though in age we know Hieron was ancienter then Augustine we look to the order of times when men likely might write those things we quote yet that men may not mistakingly think we mistook we put Augustine first as younger in age Augustine 385. who was made Professor of Rhetorick and heard Ambrose as Bucholcerus saith about 385. after writing divers bookes Aug. lib. de Catechizandis rudibus Retractat lib. 2. cap. 11. commends the Churches in Egypt for their sweet ejaculatory singings saying that not voyces but devotions ascend up to Gods eares Adding that he would have their publick singings to be such as that all the people might understandingly say Amen He wrote also a booke as we have said against Hilarius in the behalfe of singing Hieronymus made a Presbyter at 20 years of age about A.D. 353. 353. so Helvicus and wrote his Catalogue of Illustrious men about An. Dom. 392. Canon Non mediocr distinct 5. so Bucholcerus finds fault that in his time they sang no more reverently And he is cited to say Better it is to sing five Psalmes with purity serenity and spirituall cheerfulnesse of heart then all the Psalter with distractions of heart Ambrose made Episc Mediol 369. about 369. yeares after Christ as Bucholc affirms Lib. 9. Confessionum is said by Augustine to have zealously put on the Westerne Churches in singing of Hymnes and Psalms Among whom the Roman Church was then eminent Basil the great 365. a learned pious man mightily commends the singing of Psalmes as we shall heare afterwards in the usefulnesse of it and therefore no doubt it was the custome of the Greek Churches in his time who flourished about 365. yeares 365. after Christ So he in his Com. in Gr. upon the Psalms Athanasius advanced singing in the Greeke Church of Alexandria who flourished about the yeare 325. viz. then made Episcop eo loci which Augustine commends and Gregory in imitats 325. in the Latin Church Tertullian who flourished neerer the Apostles times saith 194. that the Christians after their Love-feasts as Jude calls them Apologet. cap. 19. Jude 12.98 Tertullian useth the same word were wont to sing out of the holy Scriptures Eusebius tells us that Plinie the second about Anno 98. wrote an Epistle to Trajan the Emperour In the time of the Apostles This Epist of Plin. is extant in Euseb in hist Eccles lib. 3. cap. 33. Euseb Hist Eccles lib. 2. cap. 17. that the Christians being gathered together before day were wont to sing together Hymnes and praises to Christ as to a God And the same Eusebius testifies that Philo Judaeus did testifie the same of the Christians singing which Philo Judaeus did as Eusebius affirmeth live in the time of some of the Apostles And assures us also that the said Plinie and Trajan lived in the time of the Apostle John who died not till about 100. yeares after Christ And thus I have brought the practice of the Churches in singing of Psalmes up to the Apostles times by the writings of the most godly and learned men of former ages whose judgments you have heard approving the goodnesse of the practice as well as their Histories affirming the truth of the fact Upon which Zanchie boldly affirmes that singing was an Apostolicall institution And no wonder he should be bold in this when the text of Scriptures we laid down at first are so evident from which no doubt the Churches took their warrant 4. The necessarinesse of Singing with other Ordinances The Churches well knew that some ordinances are maimed without the connexion of this Gospel Musick with them if we follow the Scriptures and example of Christ and the Apostles How doe we celebrate a day of praise for deliverance according to the Scriptures unlesse we have Psalmes and Hymnes of praise as Moses had Exod. 15. Deborah had Judg. 5. David had 2 Sam. 22.2 See also Junius on Judg. 5.2 which Psalmes all Israel sang Exod. 15.1 Psal 18. How doe we receive the communion after the example of Christ which we justly urge for sitting at the Communion if after the administration thereof we doe not sing an Hymne or Psalme When are we Christian-like merry if not for receivall of mercies from the hand of God And how are we merry according to the prescript of Scriptures Jam. 5. if we sing not Saints glory in tribulation oft-times Rom. 5.2 so that Paul and Silas sing Psalmes in the prison yea in the stocks What kind of Christians then are we that will not sing at all Season no duties with singing Whereas the Churches in the primitive times in the ten persecutions sugared and sweetned their meetings and duties with singing of Psalmes afore they parted as we heard before The truth is devout singing of Psalmes is a savourie sauce to relish every condition and ordinance that is an iterated ordinance For Baptisme after once administration is never to be repeated Before Sermon the Churches sing to quicken their hearts to prayer After the communion they sing to raise them up in praise Yea I may say this spirituall sauce is meat it selfe In singing we pray we praise we confesse we petition we exhort we meditate we beleeve we joy we mourn Singing is praising Ephes 5.19.20 Speaking to your selves in Psalmes and giving thankes alwayes It is joying In the same place Making melody in your hearts Psal 38. ritle or first vers So in Hebr. So Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is meditating In the same place Speaking to your selves As David entitles one of his Psalmes A Psalme to bring to remembrance It is teaching Exhorting and admonisting our owne souls Coloss 3.16 Teaching and admonishing your selves in Psalms c. It is mourning See Davids many Penitentiall Psalms And that 102. Psalme whose title or first verse so in the Hebrew is A prayer of the afflicted when he is over-whelmed and poureth out his complaint before the Lord. When we will be merry in the Lord we must sing Jam. 5.13 But he doth not say but that when we are sad before the Lord we may sing as the Saints have done as we see in the instances we have given To which adde the sad song of the Lamentations of Jeremiah for the afflictions of the Church and made in curious meetre with great varietie as they that know the Hebrew can see which the Jewes sung for many yeares 2 Chron. 35.24 25. And all Judah and Jerusalem mourned for Josiah for his death was the beginning of the ruine of the Church and Jeremiah lamented for Josiah For 22 yeares at least till the captivity in Zedechia his time and all the singing men and singing women spake of Josiah in their lamentations to this day and made them an ordinance in Israel and behold they are written in the Lamentations By that we have said of mourning in

sea By singing we present unto our sences and minds the lively type of heavenly joyes whether to be acted by the Church triumphant in Heaven or under Heaven at the great restauration when the spirituall Pharaohs the Antichrists of the world shall be drowned in the Red sea of their own blood In three verses of foure it is said three times Allelujah by the Church seeing the fall of Antichrist Revel 19.1 2 3 4. Singing of Psalms according to the Apostles prescript is a making or acting the Word to dwell richly in us Colos 3.16 Let the word of Christ dwell in you richly in all wisedom teaching and admonishing one another in Psalms A filling of us in publick with the spirit or an acting the graces of the spirit a prevention of drunken idle songs and mirth in private Ephes 5.18 19. Be not drunk with wine but be filled with the spirit speaking to your selves in Psalms c. or by * Tho Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it compared with ver 18. speaking to your selves in Psalms To burthen you with no more of mine own observations touching the usefulnesse of singing I will now refresh you with the notions of others upon this point so far as they speak according to the rule Rabanus Manrus whose name and parts and time you have chronicled afore saith that into grosser and heavier minds whom bare words do not so easily move the sweetnesse of melodie makes some entrance for good things So he So in Saul Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil in Psal of whom also you heard afore saith Whereas the holy Spirit saw that mankind is unto vertue hardly drawn and that righteousnesse is the lesse accounted of by reason of the pronnesse of our affections to that which delighteth it pleaseth the wisdom of the same Spirit to borrow from melodie that pleasure which mingled with heavenly mysteries causeth the smoothnesse and softnesse of that which toucheth the eare to conveigh as it were by stealth the treasure of good things into mans mind To this purpose were those harmonious tunes of Psalms devised for us that which are in eares but young or touching perfection of vertue as yet not grown to ripenesse might when they think they sing learn O the wise conceit of that heavenly teacher which hath by his skill found out a way that doing those things wherein we delight we may also learn that whereby we profit So Basil And experience speaks for it For when we can hardly draw young people to other duties they cheerfully learn and sing Psalms And those that are ancient who cannot go abroad to and among the secular and civill joyes of men can sit at home and praise God with a Pialme And every well minded family by singing can make themselves a little Church And everie Church make themselves a little Heaven Hooker saith That musicall harmonic if but by voice consisting of high and lowe sounds is of that force and hath such pleasing effects in that very part of man which is most divine that some have been thereby induced to think that the soul it self by nature is or hath in it harmony A thing which delighteth all ages and beseemeth all states A thing as seasonable in grief as in joy as decent being added to actions of greatest weight and solemnitie as being used when men most sequester themselves from action The reason hereof is an admirable facilitie which Musick hath to expresse and represent to the mind more inwardly then any other sensible mean the very standing rising and falling the steps and inflections every way the turns and varieties of all passions whereunto the mind is subject yea so to imitate them that whether it resemble unto us the same state wherein our minds already are or a clean contrary we are not more contentedly confirmed by the one then changed and led away by the other In harmonie the very image and character even of vertues and vice is perceived the mind delighted with their resemblances and brought by having them often iterated into a love of the things themselves Yea although we lay altogether aside the consideration of dittie or matter the verie harmonie of sounds being framed in due sort and carried from the eare to the spirituall faculties of our souls is by a native puissance and efficacie greatly available to bring to a perfect temper whatsoever is there troubeld a part as well to quicken the spirits as to allay that which is too eager soveraigne against melancholie and despaire forcible to draw forth tears of devotion if the mind be such as can yeeld them Able both to move and moderate all affections The Prophet David therefore having singular skill not in Poetrie alone but in Musick also judged them both to be things most necessarie for the house of God left behind him to that purpose a number of Divinitie endited Poems for the raising mens hearts and the sweetning of their affections towards God In which considerations the Church of Christ doth retain it to this day Thus far Hooker To all which if not proceeding from a learned man professing Christianitie but from the mouth of an Heathen Christian experience may seal to as most true Zanchie saith Much and manifold is the use of this Musick viz. of singing Psalms 1. The glorie of God is held forth more illustrious because by this means the praises of God contained in Psalms and Hymnes are celebrated more magnificently and gloriously with greater attention and admiration of the auditorie then if they were recited with a lower voice without singing Which was the cause why the Levites in setting forth the great benefits of God to the people did do it with sweet harmonie So before the building of the Temple when they carried the Ark they sang with a shrill voice Let God arise and let his enemies be scattered And when they returned conquerours they also sung that thereby the benefits of God might be better understood more attentively heard and more princelike admired As on the other side hereby the enemies were terrified There is no Prince but thinks himself more honoured by singing forth his praise then by recitall of the bare voice 2. Use is the manifold profit 1 Mans spirit is much cheered by the sweetnesse of the harmonie As like is delighted with like For the mind of man is all harmonie and therefore is much recreated with Musick Which the Heathens understood in their parables of Orpheus and Arion alluring the stones after them by the harmonie of the Harp to build Thebans But those stories in the sacred Scripture of Elisha fitted for prophesie and Saul pacified in spirit by Musick are most certain 2 The Spirit of God is stirred up in us by singing So Ephes 5 Be filled with the Spirit speaking to your selves with Psalms And therefore it is apparent that this Musick in the Churches is not onely lawfull but necessarie Adde to all that it is oft read that

the Angels sang Isa 6. They cried that is they sang Holy holy holy c. so at Christs nativitie they sang Glory to God on high Therefore it is a divine and celestiall thing So far Zanch. Dr. Ames in his Cases of Conscience 1. Qu. What use hath singing above ordinarie pronouncing Ans 1 It carries to the godly mind a certain sweet delight Psal 104.34 2 It hath in it a more distinct and fixed meditation ibid. 3. A more copious and ample profession of godlinesse Coloss 3.16 4. A greater communion of mutuall edification in singing with others Ephes 5.19 Qu. 2. Whether singing be more sutable to joy or sorrow Answ More agreeable to joy Jam. 5.13 But profitably it agrees to the commemoration of past sorrowes as appears by the penitentall Psalms As also sometimes to remove present sorrow Prov. 25.20 6. The unjustnesse of mens exceptions against singing Psalmes Their Objections answered The last thing we have to doe upon this question is to answer the objections against singing of Psalmes And I am sory to find that godly persons should make some of the same objections as prophane malignant ministers have as that because Davids Psalmes were put into English meetre by Mr. Hopkins Mr. Sternhold who dobtlesse were godly men or else the Churches of England newly refined out of Popery had not used them that therefore it is not lawfull to sing Davids Psalmes As a prophane Priest said of late that the English singing Psalms were Hopkins his pigges I say it is a sad thing when Christians shall joyne with the enemies of Christ against an ordinance and practice of Christ who sang in his language yea likely in Syriacke in which he continually spake and preached differing from the Hebrew in which Davids Psalms are penned as we fing in our language The objections are referred to divers heads Some to 1. The matter 2. The forme 3. Translation 4. Some warrants seeming contrary 5. Communion or fellowship Of Psalmes and singing 1. From the Matter 1. Objection is that it is very doubtfull whether Christ or his Apostles sang Davids Psalmes or no. Answ 1. We have no warrant of Scripture to say to the contrary Christians should assert onely what the Scripture asserts and to deny what the Scripture denies 2. The aneient Hebrew copie of the Gospel of Matthew hath it Matth 26.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they had sung one of the Tehillim which is the name or Title of Davids Psalmes 3. Under Psalms and Hymnes c. are comprehended all Psalmes unlesse we will under Hymne comprehend especially psalmes of praise as we shewed afore Now Davids Psalmes are so full of praises that they are all called Tehillim praises Therefore the Apostles in that Ephes 5. Coloss 3. and Matth. 26.30 useth a Greek word of the same signification namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hymne And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sung an Hymne 4. The Apostles prayd a Psalme of David viz. the second Psalme Acts 4.24.25 And singing is nothing else but a more deliberate distinct pausing and mediating praying 5. If they composed other Psalms sure they at least some of them would have been left upon record as wel as we have upon record lesser matters as the people strewing of Palme branches c. 6. If they sang not Davids Psalmes at that time of the Supper if they sang any other penned Psalm either of Moses or Deborah it comes all to one 7. It is said that the most reformed Churches shall sing the Psalmes penned in the Scripture as the song of Moses and the song of David witnesse Hallelujah and Amen three or foure times in foure verses Rev. 19.1 2 3 4. which words are very oft in Davids Psalms Where the Scriptures quote Psalms they would have us take it for granted that Davids Psalms are meant As Luk. 24.44 Act. 1.20.13.35 Therefore they are meant where is mention of singing Psalms 2. This is the objection of The certain Reasons against Singing And of others Obj. from the Matter that the matter of our singing should be somewhat immediatly dictated to us by the Spirit or at least we should compose Psalms by the Spirit For Paul saith I will sing with the spirit And Ephes 5. Col. 3. Sing spirituall Songs Ans Those places are meant of spirituall songs for the matter not the maner of making Of Pauls singing in his own spirit or mind yet so as in a tongue that he might be understood Now to the objection 1. For the Spirits dictating of matter presently sit for singing we say it is a gift not found in one of 10 thousand Saints if in any at all See these times drive mainly at revelations in all things Touching Knowledge Assurance Practice and this of Singing It is an extraordinary gift if Ministers or Christians can speak divine Matter pertinently upon the sudden extemporarily in preaching and exhorting any length of time Who then shal be able upon a sudden to speak matter and forme that is meeter fit for singing For if men will sing though alone any tune and not yell out a confused noise they must measure out their words to a certain length And then who can study matter and meeter all in the same instant and be devout too We never read in the Scripture of any such but rather the contrary David penned his Psalmes Moses penned his Song and both with exactnesse and variety of meeter which argue not sudden rapsodicall singing 2. We say that no Christians can sing together because their meditations will differ if not the meeter too and so make confusion 2. For Christians deliberate composing the matter of Psalms to be sung in common we have no rule in the Scripture to require that Generally those that penned the matter of Psalms were extraordinary men as Moses David Isaiab Jeremiah Habakuk c. 2. We read of a gift of praying and preaching c. But we read not of a particular gift given by Christ in the new Testament to one above another to compose the matter or ditties of Psalms If not then 3. there will be a doubt whose Psalms shall be sung whether those composed by this brother or that brother 3. We preferre mans composall before Gods whereas in preaching the Scriptures is the text In baptizing and administring the communion the Scripture is the form For praying the Lords prayer is the plat-forme And so by the same analogie Davids Psalmes are the dittie for singing In all to keep to the plat-formes of Scripture 4. Men are but men If in the matter or dittie for I do not now speake of meeter there should be any unfoundnesse of doctrine by custome and the musick the people would fall in love with it and as Zanchy saith very well there would be no removing it If all Churches should have their several meeters for singing it would not so tend to the union of Churches and anticipating of emulations But if all Christians should be left to

compose severall spirituall songs upon all varieties of occasions the strong would be forced to spend much time in metricall composalls and yet not have one in a readinesse sutable to a new emergent occasion when the cause and the cheerful mind call for it and the weak shall never sing because they can compose none at all For a generall close to all that is objected of singing with the spirit and worshipping in spirit Joh. 4. We say That we may sing Davids Psalmes and yet sing with the spirit As preaching the text of the Gospel is a ministery of the Spirit 2. Cor. 3. And so in using Scripture forms of baptizing and holy Supper the Spirit doth come in with it the more we say or pray or sing the words of the Spirit the more do we those according to the mind of the Spirit All what the Spirit suggests is what it hath already written and for us to use as Rom. 15.4 Whatsoever was written afore time was for our learning that we through patience and comfort of the Scriptures might have hope 3. Objection from the matter is this Is not say the reasons against singing this a confused praising God when we shall offer to him the exhortations of praise This is giving to God his exhortation again and leaving the duty undone Is not this sinfull to answer God in his own words God commands his people to praise him Now for us to take those words God speakes to us and speak them to God again and thereby think we have done the duty when indeed we leave the duty undone This is sinfull Answ Why may we not as well sing to God what God sayes to us as well as pray that in prayer which God saith to us David did both Psal 27. Thou Lord saydst seek ye my face My heart answered Thy face Lord will I seek David thinks he praiseth God in song by singing exhortations to praise Psal 136. See the first three verses and the last verse So Psal 148. Psal 149. Psal 150. As Luther said Praying is the best preparation to prayer for then we set upon it in Gods strength But in meditation in our own strength So sure singing exhortations to prayer is an excellent preparation to sing praises And therefore David begins many of his Psalms with exhortations to praise 2 sort of Objections are from the Form 1 Obj. Set forms in singing Psalms are invented by men So the Certain Reasons 1 Answ If turning Davids Psalms into English Meeter be humane invention when the matter is purely divine Scripture how much more may that be said to be humane invention when the matter and form is composed by you that make this Objection 2 By the same Argument you may call composing of Sermons humane inventions 2 Obj. From the Form is That the singing of Davids Psalms in our English Meeter is an imposition imposed by men So the Certain Reasons 1 Answ There was never any Law or Canon or c. extant that I know to impose our English Meeter on the Churches All that is said is in the Title to the singing Psalms viz. Set forth and allowed to be sung in Churches and private Families to prevent ungodly Balads Here is no imposition but onely permission men may sing them and not sing them and yet not be punished For in all the prelaticall persecutions men were never persecuted for omitting to sing them publickly or privately 2. That were a farre greater imposition if as we have seen instance men shall compose Psalms or spirituall Songs for matter and form and read them to the Church upon the sudden to sing without the advise of the Church whether they were orthodox or no and without their allowance and leave that they should be used by the Church and so causing men to offer up to God instantly that which they did not well know what it was and so could not sing with that faith and affection as they ought doubting what might follow in the next line not having any sight of it in their books nor any impression of it in their memories whether it were warrantable or no to the great offence of some of the Congregation 3 Obj. From the Form is that it is Liturgicall and Cathedrall as in Pauls and Westminster c. So those Reasons Ans Davids Psalms sung some phrases in our English Meeter differ much from Cathedrall singing which is so abominable in which is sung almost every thing unlawfull Letanies and Creeds and other prose not framed in Meeter fit for singing Besides they do not let all the Congregation neither sing nor understand what is sung battologizing and quavering over the same words vainly Yea nor do all they sing together but first one sings an Anthem then half the Chore then the other tossing the Word of God like a Tenice-ball Then all yelling together with confused noise Hieron on 5. Bphes Aug. Confes This we utterly dislike as most unlawfull As Hieronius of old declaimed justly against it calling it Musicam Theatralem Stage play singing And Augustine A studying of Musick rather then heavenly melodie and devotion And the glosse quipping it with two verses Non vox sed votum non musica cordula sed cor Non clamor sed amor psallit in aure Dei Soul vows not ayrie voice Not Art but heart God hears Not loud noise but love joyes Make Musick in Gods eares 3 Obj. from the form The Prophets Christ or his Apostles never praised God by any form invented by man but upon all occasions by the powerfull operation of the Spirit 2 Pet. 2.21 Holy men of God spake as they were moved by the holy Ghost So those Reasons 1 Answ This text is not meant of singing and expressing what we find penned in the Word of God But of the extraordinarie inspiration of the Spirit directing infallibly some few extraordinarie men Prophets Apostles c. to pen the divine texts of Scriptures Among which we find in other Scriptures that they penned some Psalms and spirituall Songs and sang them themselves and there expresly left them to the Churches to sing Exod. 15.1 Then sang Moses and the Children of Israel this Song 2 Chron. 35.25 And Jeremiah lamented Josiah and all the singing men and singing women spake of Josiah in their lamentations to this day and made them an ordinance in Israel and behold they are written in the Lamentations That is in the Lamentations of Jeremiah penned with great varietie of meeter as they that can but read Hebrew may see somewhat of it And what is the meaning of the titles of the Psalms which are very Text To the chief Musitian A Psalme for Asaph A Psalm for the sons of Korah A Psalme for the Sabbath day A Psalm of degrees of which there are many which being excellent Psalms were appointed to be sung upon the stairs of the Temple in the beginning of their publick worship and therefore some translate Psalms of or for the stairs I

say what is the meaning of all these titles of the Psalms if not left to the Churches to sing 2 Answ If onely they must sing that can speak as they 2 Pet. 1. last then none must sing For prophesie is ceased Apostles and extraordinarie men cease 3 Answ Either the Churches must sing these spirituall Psalms and Songs composed in Scripture or else some of their own composing or none Not none for it is an ordinance enjoyned in the New Testament as you have heard fully proved If you sing those of your own composing they are rather invented by men and imposed by men then the Psalms of David c. turned into English meeter For in this we sing for matter and words as neer as may be onely that which was invented and imposed by the holy Ghost 3. sort of Objections are from the translation of Davids Psalms into English meeter This is an objection of a later stamp then the Certain Reasons Some say that that translation is full of corruptions Others speak more grosly that it hath many lyes in it Answ We stand not here to justifie corrupt translations Nor on the other side may others talk of lyes in them till they know what a lye is Every speaking an untruth by mistake is not a lye but a lye is to speak false and to know it and yet vent it to the deceiving of the hearer Mentiri est contra mentem ire said August To lye is to speak against ones conscience And Mendacem est falsa vocis significatio cum intentione fallendi Aug. lib. de mendacium To lye is to utter a falshood with an intent to deceive Dare any say that Mr. Sternhold and Mr. Hopkins c. that translated Davids Psalms into English meeter did wilfully mistake with an intent to deceive the Churches Could they have done it and other learned men never find them out in their studie to deceive As for corruptions in translating it should seem their endeavour was to avoid them as much as they could much more lying For the Title of the singing Psalms saith that their translation was conferred with the Hebrew Durst this title be so long printed if for the generall it had not been true Would the Churches and Martyrs have so long used them if in some good measure they had not been faithfully done What can there be done of men but still it will appear as done by men namely imperfect All translations that ever were of the Bible in any language either of the Schools as Greek and Latin or of Nations have many mistake therefore shall we read none of them The Churches knew there were many faults in the old English Translation of our Bibles did they therefore ill to read it till they had a better So hath the last and best English Translations some mistakes known to the Churches therefore shall we not use it till we have a more exact Do we ever look for perfection before the great restitution of all things If any do translate as neer as they can and to the sence the holy Ghost accepts of it The Greek Translation is full of mistakes yet the Apostles alledgeth that oft in the New Testament where they translate neer the sence though they misse in the phrase The very Hebrew text it self of the Old Testament hath 800 diverse readings And sometimes the holy Ghost in the New Testament takes the one sometimes the other sometimes both There is one mistake a grosse one in all the Jews Bibles Psal 22.16 where they put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kaari As a Lyon for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kaaru for to pierce which the holy Ghost corrects Matth. 27.35 And in the New Testament in Greek there are above a thousand diverse readings Shall we therefore cast away the whole Bible Oft writing and printing will cause mistakes in any books God hath promised indeed to keep his word to an iota to a tittle But not in this or that particular individuall Copie or Translation But in specie among all we shall find all the truth So for men God doth not reveal all minuts of truth to every man but to all his Churches in generall of Jews and Gentiles that we may not be perfect the one without the other Now then what will the Objectors do if they will compose Psalms of their own heads must not they follow those Translations they understand If so that they do will not be perfect I speak not all this as if against a better Translation of the Psalms into English Meeter I do with the reformed Churches earnestly desire it But I would not have an Ordinance laid aside with scandall to the Brethren because we cannot have it in perfection 4. sort of Objections is touching our warrant to sing Davids Psalms in English Meeter 1. Obj. Whether that be not against it 1 Cor. 14.26 How is it then brethren when ye come together every one of you hath a Psalm hath a doctrine hath a tongue hath a revelation hath an interpretation Let all things be done to edifying Answ Touching warrant in generall we have anticipated our answer here all along a fore As for that place 1 Cor. 14.26 we cannot conceive the Apostle more to forbid Psalms then doctrines interpretations c. which no rationall man will think to be forbidden The scope of the Apostle is evidently manifest to be onely to admonish them to do all things in order and to edification So the close of the verse and v. 27.29.30.31 Q. But doth not this place hold out to us that one onely in the Congregation should sing and all the Congregation silently attend Anws * Vid. Aretium vetus Ecclesia non uni omnia imponebat sed alius legebat alius interpretabatur alius addebat suum judicium alius preces habebat alius canebat c. Aret. in 1 Cor. 14.26 If we suppose that this place should intimate that sometimes a godly brother upon some speciall occasions having composed a spirituall song the congregation hath given leave to him to sing it in the Congregation whiles they silently attended as at other times to a Sermon or the publick prayer yet this cannot inferre that alwayes it should be so or that the Congregation might not sing together for the texts alledged in the 1. Head the ground of singing clearly evince that Churches did and may sing even all the Congregation altogether 2 Obj. Touching warrant is How we can sing those Psalms that are historicall that belonged to other times and men And how we can sing those that contain divine direfull imprecations Ans We may saith Doctor Ames sing those historicall ones by meditating as we sing to draw thence consolation and confidence according to Rom. 15.4 And we must to that end take upon us the person either of those that composed them or of them of whom they were composed that we may think what is said by them or touching them is

as well as Moses the women also as well as the men ver 20 21. and Deut. 32. whereto some think John had reference as well as to Exod. 15.1 when he brings in the Protestant Churches getting the victory over the beast with Harps in their hands and singing the song of Moses Rev. 15.3 this song Moses is commanded not only to put into their hearts but into their mouthes also Deut. 31.19 which argues they were with their mouthes to sing it together as well as with their hearts Thirdly Isaiah foretells in the dayes of the new Testament that Gods watchment and desolate lost souls signified by wast places should with their voices sing together Isa 52.8.9 and Rev. 7.9 10. the song of the Lamb was by many together and the Aposte expresly commands the singing of Psalms Hymnes c. not to any select Christians but to the whole Church Eph. 5.19 Col. 3.16 Paul and Silas sang together in private Acts 16. 25. and must the publick heare only one man sing To all these we may adde the practice of the primitive Churches the testistimony of ancient and holy Basil is in stead of many Epist 63. When one of us saith he hath begun a Psalme the rest of us set in to sing with him all of us with one heart and one voyce and this saith he is the common practice of the Churches of Egypt Lybia Thebes Palestina Syria and those that dwell on Euphrates and generally every where where singing of Psalmes is of any account To the same purpose also Eusebius gives witnesse Eceles hist lib. 2. cap. 17. The objections made against this doe most of them plead against joyning to sing in heart as well as in voyce as that by this means others out of the Church will sing as also that we are not alway in a suteable estate to the matter sung and likewise that all cannot sing with understanding in all not therefore all that have understanding joyn in heart and voyce together Are not all the creatures in heaven earth seas men beasts fishes fowles c. commanded to praise the Lord and yet none of these but men and godly men too can doe it with spirituall understanding As for the scruple that some take at the translation of the book of Psalms into meeter because Davids Psalmes were sung in his own words without meeter we answer First there are many verses together in severall Psalmes of David which run in rithmes as those that know the Hebrow and as Buxtorf shewes Thesau p. 629. which shewes at least the lawfulnesse of singing Psalmes in English rithmes Secondly the Psalmes are penned in such verses as are sutable to the Poetry of the Hebrew language and not in the common stile of such other books of the old Testament as are not poeticall now no Protestant doubteth but that all the books of the Scripture should by Gods ordinance be extant in the mother tongue of each nation ☟ Observe Reader that this Note viz. that they may be understood of all hence the Psalms are to betranslated into our English tongue and if in our English tongue we are to sing them * See Mr. Mede on 1 Cor. 11.5 where he proves that it is so far from being unlawful for a woman to sing because she is not permitted to speak in the Church that in singing she ought to speak as being her duty of prophesying I say this note being omitted in his place must be referred thither viz. 10 pa. 9. lin the last then as all our English songs according to the course of our English Poetry do run in meeter so ought Davids Psalms to be translated into meeter that so we may sing the Lords songs as in our English tongue so in such verses as are familiar to an English care which are commonly Metrical and as it can be no just offence to any good conscience to sing Davids Hebrew songs in English words so neiher to sing his Poeticall verses in English Poeticall meeter men might as well stumble at singing the Hebrew Psalms in our English tunes and not in the Hebrew tunes as at singing them in English meeter which are our verses and not in such verses as are generally used by David according to the Poetry of the Hebrew language but the truth is as the Lord hath hid from us the Hebrew tunes lest we should think our selves bound to imitate them so also the course and frame for the most part of their Hebrew Poetry that we might not think our selves bound to imitate that but that every nation without scruple might follow as the graver sort of tunes of their own countrey songs so the graver sort of verses of their own countrey Poetry FINIS