{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_30409/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_30409","id":"gutenberg_30409","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/30409","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: Music","Category: Religion/Spirituality","Psalmody"],"text":"Transcriber's note:\n\n   This essay was included at the end of the first printing of\n   Isaac Watts (1707) \"Hymns and Spiritual Songs\" but was omitted\n   from the 1818 reprint from which the Project Gutenberg edition\n   of that work (e-book #13341, https://www.gutenberg.org/etext/13341)\n   was transcribed.\n\n   The original 1707 page numbers are retained within curly brackets.\n\n   The spelling and punctuation of the 1707 printing are also\n   retained; so are any inconsistencies and errors (e.g. \"Excercise\"\n   on p. 265) except that a mistake at the bottom of page 246, as\n   noted in the publisher's concluding \"Errata,\" has been corrected.\n\n   The long 's' has been replaced by its modern equivalent.\n\n   Words broken off and hyphenated at the ends of lines have been\n   joined up and the hyphens deleted.\n\n   Italics in the original are indicated by underscores around the\n   text. Watts uses italics for proper nouns and quotations; when\n   proper nouns occur within quotations their italics are removed.\n\n   Greek letters have been transliterated (e.g. _Psalmos_).\n\n\n\n\n\nA Short Essay Toward the Improvement of Psalmody:\n\nOr, An Enquiry how the Psalms of _David_ ought to be translated into\nChristian Songs, and how lawful and necessary it is to compose other\nHymns according to the clearer Revelations of the Gospel, for the Use of\nthe Christian Church.\n\nby\n\nIsaac Watts\n\n\n\n\n\n\n\n{233} A Short Essay Toward the Improvement of Psalmody: Or, An Enquiry\nhow the Psalms of _David_ ought to be translated into Christian Songs,\nand how lawful and necessary it is to compose other Hymns according to\nthe clearer Revelations of the Gospel, for the Use of the Christian\nChurch.\n\nTo speak the Glories of God in a religious Song, or to breath out the\nJoys of our own Spirits to God with the Melody of our Voice is an\nexalted Part of Divine Worship. But so many are the Imperfections in\nthe Practice of this Duty, that the greatest Part of Christians find\nbut little Edification or Comfort in it. There are some Churches that\nutterly disallow Singing; and I'm perswaded, that the poor Performance\nof it in the best Societies, {234} with the mistaken Rules to which it\nis confined is one great Reason of their intire Neglect; for we are\nleft at a loss (say they) what is the Matter and Manner of this Duty;\nand therefore they utterly refuse: Whereas if this glorious Piece of\nWorship were but seen in its Original Beauty, and one that _believes_\nnot this Ordinance, or is _unlearned_ in this Part of Christianity\nshould _come into_ such _an Assembly, he would be convinced of all; he\nwould be judged of all, he would fall down on his Face, and report that\nGod was in the Midst of it of a Truth_; 1 Cor. 14. 24, 25.\n\nIn order to trace out the Matter or Subject of religious Singing, let\nus collect into one View the chief Texts of the New Testament where\nthis Worship is mention'd, and afterwards see what Arguments may be\ndeduced from thence, to prove, that 'tis proper to use Spiritual Songs\nof humane Composure, as well as the Psalms of _David_ or the Words of\nother Songs recorded in Scripture.\n\nThe most considerable Texts are these; _Mat._ 26. 30. & _Mark_ 14. 26.\nrelate, that our blessed Lord and his Disciples _sung an Hymn_. Acts\n16. 25. _Paul and Silas prayed and sung Praises unto God._ 1 Cor. 14.\n15. _I will sing with the Spirit, and I will sing with the\nUnderstanding also._ Ver. 26. _Every one of you hath a Psalm._ Eph._ 5.\n19, 20. _Speaking to your selves in Psalms and Hymns, and Spiritual\nSongs; singing and making Melody in your Hearts to the Lord, giving\nThanks always for all things to God and the Father, in the Name of\n{235} our Lord Jesus Christ_.  Col 3. 16, 17.  _Let the Word of Christ\ndwell in you richly, in all Wisdom teaching and admonishing one another\nin Psalms and Hymns, and Spiritual Songs; singing with Grace in your\nHearts to the Lord: And whatsoever ye do in Word or in Deed, do all in\nthe Name of the Lord Jesus, giving Thanks to God and the Father by\nhim._ Jam. 5.  13. _Is any among you afflicted, let him pray: Is any\nmerry, let him sing Psalms_. Rev. 5. 9. _And they sing a new Song,\nsaying, Thou art worthy to take the Book and to open the Seals thereof,\nfor thou wast slain and hast redeemed us to God by thy Blood_. Rev. 14.\n3. _And they sung as it were a new Song before the Throne_. Rev. 15. 3.\n_And they sing the Song of Moses, the Servant of God, and the Song of\nthe Lamb, saying, Great and marvellous are thy Works_, &c. To all these\nI might add Acts 4. 24, &c. Where it is suppos'd the Disciples met\ntogether and sung; for _they lift up their Voice to God with one\naccord, and said, Lord! thou art our God, which hast made Heaven and\nEarth, and the Sea, and all that in them is: Who by the Mouth of thy\nServant David hast said, Why did the Heathen rage, and the People\nimagine a vain thing. The Kings of the Earth stood up, and the Rulers\nwere gathered together against the Lord, and against his Christ. For of\na Truth, against thy holy Child Jesus whom thou hast anointed, both\nHerod and Pontius Pilate, with the Gentiles and the People of Israel,\nwere gathered together for to do whatsoever thy Hand and thy Counsel\ndetermined before to be done, &c.\n\n{236} If we turn over the New Testament, and search out all the Songs\nthat are there written, we shall find the Matter or Subject of them as\nvarious as the Occasions upon which they were sung or spoken: Such\nare the Song of the Virgin _Mary_, Luke 1. 46, &C. They Song of\n_Zecharias_, ver. 67. The Song of the Angels, _Luke_ 2. 13. And of\n_Simeon_, ver. 29. Besides many others in the Book of the _Revelations.\nThe three chief Words used to express the Matter of Singing, are\n_Psalmoi, _Humnoi kai Odai_: _Psalms, Hymns and Songs_, as the three\nVerbs from which these are derived are generally used to express the\nAct of Singing, _psallo, humneo, i ado_. Now if it were lawful after so\nmany learned Contentions about these Words, I would give my Sense of\nthem thus:\n\n1. I think no Man hath better explain'd the original Meaning of these\nWords than _Zanchy_. A Psalm, _Psalmos_, is such a Song as usually is\nsung with other Instruments besides the Tongue. Hymns, _Humnoi_, such\nas are made only to express the Praises, and set out the Excellencies\nof God. Songs, _Odai_, such as contain not only Praises, but\nExhortations, Prophesies, Thanksgivings; and these only sung with the\nVoice.\n\n2. The Scripture doth not always confine it self to the original\nMeaning of all these Words; for _Psalmos_ a Psalm, and the Word\n_psallo_, are used, 1 Cor. 14. and in other Places of the New\nTestament, where we can never suppose the primitive Church in those\nDays {237} had Instruments of Music. And the Word _Ode_ a Song, is used\nseveral times in the Book of _Revelations_, where Harps are join'd with\nVoices in the Emblematical Prophesy.\n\n3. The Sense therefore of these Words in the New Testament seems to be\nthus distinguish'd. A Psalm is a general Name for any thing that is\nsung in Divine Worship, whatsoever be the particular Theme or Matter;\nand the Verb _psallo_ is design'd to express the Melody it self rather\nthan to distinguish the Matter of the Song, or Manner whereby the\nMelody or Music is performed; and therefore in Eph. 5. 19. our\nTranslators have well rendred _adontes kai psallontes_, _Singing and\nmaking Melody_; and it should be thus rendred, Jam. 5. 13.  _Is any\nmerry, let him make Melody_. I confess in the New Testament the Noun\n_Psalmos_ refers generally to the Book of Psalms, and without Doubt\nthere are many of the Palms of _David_ and _Asaph_, and other Songs\namong the Books of the Old Testament which may be prudently chosen and\nsung by Christians, and may be well accomodated to the Lips and Hearts\nof the Church under the Gospel. Yet this Word is once used in another\nSense, as I shall show afterwards.\n\nAn Hymn, whether imply'd in the Verb _humneo_, or exprest in the Noun\n_Humnos_, doth always retain its original Signification, and intend a\nSong whose Matter or Design is Praise: Nor is there any thing in the\nNature or Use of the Word either in Scripture or other {238} Authors,\nthat determines it to signify an immediate Inspiration, or humane\nComposure.\n\nA Song, _Ode_, denotes any Theme or Subject compos'd into a Form fit\nfor Singing, and seems to intend somewhat suited to the Gospel-State,\nrather than any Jewish Psalms or Songs in all the five Verses in the\nNew Testament where it is used.\n\nEph. 5. 19. & Col. 3. 16. 'Tis join'd with the word _Spiritual_; and\nthat seems to be used by the Apostle in all his Epistles, as a very\ndistinguishing Word between the Law and Gospel, the Jewish and the\nChristian Worship. The Jews had _carnal Ordinances_, and _carnal\nCommandments_, and their State and Dispensation is often called\n_Flesh_, but the Church under the Gospel is a _spiritual House, blessed\nwith spiritual Blessings_, endow'd _with spiritual Gifts_, to _worship\nGod in Spirit and in Truth_, to _offer spiritual Sacrifices_, and to\n_sing spiritual Songs_.\n\nCol. 3. 16. Confirms this Sense, for _the Word of Christ_ must _dwell\nrichly in us in Psalms and Hymns, and spiritual Songs_. Now tho the\nBooks of the Old Testament may in some Sense be called the _Word of\nChrist_, because the same Spirit which was afterwards given to _Christ_\nthe Mediator did inspire them; yet this seems to have a peculiar\nreference to the Doctrine and Discoveries of _Christ_ under the Gospel,\nwhich might be compos'd into spiritual Songs for the greater Ease of\nMemory in learning, teaching and admonishing one another.\n\n{239} Rev. 5. 9. & 14. 3.  There is mention of a _New Song_, and that\nis pure Evangelical Language, suited to the _New Testament_, the _New\nCovenant_, the _new and living Way_-.of Access to God, and to the _new\nCommandment_ of him who sits _upon the Throne_, and _behold_, he _makes\nall things new_. The words of this Song are, _Worthy is the Lamb, for\nthou wast slain, and hast redeemed us to God by thy Blood, &c. and none\ncould learn it but those who follow the Lamb, who were redeemed from\namong Men, &c._ And it must be noted here, that this Book of the\n_Revelations_ describes the Worship of the Gospel-Church on Earth, as\nis agreed by all Interpreters, tho it borrows some of its Emblems from\nthe Things of Heaven, and some from the Jewish State. I might here\nremark also, that when a _new Song_ is mention'd in the Old Testament,\nit refers to the Times of the _Messiah_, and is prophetical of the\nKingdom of _Christ_, or at least it is a Song indited upon a new\nOccasion publick or personal, and the Words of it are accomodated to\nsome new Tokens of Divine Mercy.\n\nRev. 15. 3. _They sing the Song of Moses, the Servant of God, and the\nSong of the Lamb_; that is, a Song for temporal and for spiritual\nDeliverances; or, a Song for all antient or all later Salvations of the\nChurch. As Moses was a Redeemer from the House of Bondage, and a\nTeacher of Divine Worship with Harps and Ceremonies; so the Lamb is a\nRedeemer from _Babylon_ and spiritual Slavery, and he {240} is the\ngreat Prophet to teach his Church the spiritual Worship of the Gospel.\nThe Church now, under the Salvations and Instructions of the Lamb,\nsings with the Voice to the Glory of the Vengeance and the Grace of\nGod, as _Israel_  under the Conduct of _Moses_ sung with Harps; for we\nmust observe, that these Visions of the Apostle _John_ often represent\nDivine Things in a Gospel-Church, in Imitation of the Ranks and Orders\nof the _Jewish_ Camp and Tribes, and by the Rites and Figures used in\nthe time of _Moses_; and it would be as unreasonable to prove from this\nText, that we must sing the very words of the _15th of Exodus_ in a\nChristian Church, as to prove from this Book of the _Revelations_ that\nwe must use Harps and Altars, Censers, Fire and Incense. But 'tis plain\nthat the _15th of Exodus_ cannot be here intended, because the Words of\nthe Song are mention'd just after, (viz.) _Great, and marvellous are\nthy Works, Lord God Almighty, just and true are thy Ways, thou King of\nSaints_. Yet after all, if it could be proved, that the very Song which\n_Moses_ sung is here design'd, still it must be confest that the Song\nof the Lamb is also to be sung; and if the following Words in this Text\nare not to be esteem'd the Song of _Moses_, then neither are they to be\nesteem'd the Song of the Lamb; because there is not any express mention\nof the Lamb, or his Death, or Resurrection, or Redemption; nor is there\nany other Song in Scripture that bears that title and consequently\nit must signifie a Song compos'd {241} to the praise of God for\nour deliverance by the Lamb, in imitation of the Joy composed for\ndeliverance by the Hand of _Moses_: And thus at least we are to suit\npart of our Psalmody to the Gospel-State as well as borrow part from\nthe Old Testament, which is the chief point I designed to prove.\n\nThe next Enquiry then proceeds thus: How must the Psalms of _David_ and\nother Songs borrowed from Scripture, be translated in order to be sung\nin Christian Worship? Surely, it will be granted, that to prepare them\nfor Psalmody under the Gospel, requires another sort of Management in\nthe Translation, than to prepare them merely for Reading as the _Word\nof God_ in our Language, and that upon these two accounts:\n\n_First_, If it be the duty of the Churches to sing Psalms, they must\nnecessarily be turned into such a sort of Verse and Metre as will best\nfit them for the whole Church to join in the Worship: Now this will be\nvery different from a Translation of the original Language word for\nword; for the Lines must be confined to a certain number of Syllables,\nand the Stanza or Verse to a certain number of Lines, that so the Tune\nbeing short the people may be acquainted with it, and be ready to sing\nwithout much difficulty; whereas if the Words were merely translated\nout of the _Hebrew_ as they are for reading, every Psalm must be set\nthrough to music, and every Syllable in it must have a particular\nmusical Note belonging to itself, as in Anthems {242} that are sung in\nCathedrals: But this would be so exceeding difficult to practise, that\nit would utterly exclude the greatest part of every Congregation from a\nCapacity of obeying God's Command to sing. Now, in reducing a _Hebrew_\nor a _Greek_ Song to a Form tolerably fit to be sung by an _English_\nCongregation, here and there a Word of the Original must be omitted,\nnow and then a Word or two superadded, and frequently a Sentence or an\nExpression a little alter'd and chang'd into another that is something\na-kin to it: And yet greater Alterations must the Psalm suffer if we\nwill have any thing to do with Rhime; those that have labour'd with\nutmost Toil to keep very close to the Hebrew have found it impossible;\nand when they have attain'd it most, have made but very poor Music for\na Christian Church. For it will often happen, that one of the most\naffectionate and most Spiritual Words in the Prose will not submit to\nits due Place in the Metre, or does not end with a proper Sound, and\nthen it must be secluded, and another of less proper Sense be put in\nthe Room of it: Hereby some of the chief Beauties and Excellencies of\n_David_'s Poetry will be omitted and lost, which if not reviv'd again,\nor recompenc'd by some lively or pathetic Expression in the _English_,\nwill necessarily debase the Divine Song into Dullness and Contempt: And\nhereby also it becomes so far different from the inspired Words in the\nOriginal Languages, that it is very hard for any Man to say, {243} that\nthe Version of _Hopkins_ and _Sternhold_, the _New-England_ or the\n_Scots_ Psalms, are in a strict Sense the Word of God. Those Persons\ntherefore that will allow nothing to be sung but the words of\ninspiration or Scripture ought to learn the Hebrew Music, and sing in\nthe Jewish Language; or at least I can find no Congregation with which\nthey can heartily join according to their own Principles, but the\nCongregation of _Choristers_ in Cathedral Churches, who are the only\n_Levites_ that _sing Praise unto the Lord with the Words of_ David\n_and_ Asaph _the Seer_, 2 Chron. 29. 30.\n\n_Secondly_, Another Reason why the Psalms ought not to be translated\nfor Singing just in the same manner as they are for Reading, is this,\nthat the Design of these two Duties is very different: By Reading we\nlearn what God speaks to us in his Word; but when we sing, especially\nunto God, our chief Design is, or should be, to speak our own Hearts\nand our Words to God. By Reading we are instructed what have been the\nDealings of God with Men in all Ages, and how their Hearts have been\nexercis'd in their Wandrings from God, and Temptations, or in their\nReturns and Breathings towards God again; but Songs are generally\nExpressions of our own Experiences, or of his Glories; we acquaint him\nwhat Sense we have of his Greatness and Goodness, and that chiefly in\nthose Instances which have some Relation to us: We breath out our Souls\ntowards him, and make {244} Addresses of Praise and Acknowledgment to\nhim. Tho I will not assert it unlawful to sing to God the Words of\nother Men which we have no Concern in, and which, are very contrary to\nour Circumstances and the Frame of our Spirits; yet it must be confest\nabundantly more proper, when we address God in a Song, to use such\nWords as we can for the most part assume as our own: I own that 'tis\nnot always necessary our Songs should be direct Addresses to God; some\nof them may be mere Meditations of the History of Divine Providences,\nor the Experiences of former Saints; but even then, if those\nProvidences or Experiences cannot be assum'd by us as parallel to our\nown, nor spoken in our own Names; yet still there ought to be some\nTurns of Expression that may make it look at least like our own present\nMeditation, and that may represent it as a History which we our selves\nare at that time recollecting. I know not one Instance in Scripture, of\nany later Saint singing any part of a Composure of former Ages, that is\nnot proper for his own Time, without force Expressions that tend to\naccommodate or apply it. But there are a multitude of Examples amongst\nall the Scriptural Songs, that introduce the Affairs of preceding Ages\nin the Method I have described. Psal. 44. 1, &c. When _David_ is\nrecounting the Wonders of God in planting the Children of _Israel_ in\nthe Land of _Canaan_, he begins his Song thus, _We have heard with our\nEars O God, our Fathers have told us {245} what Works thou didst in\ntheir Days, in times of old, how thou didst drive Out the Heathen with\nthy Hand, and plantedst them, how thou didst afflict The People, and\ncast them out._ Psal. 78. 2, &c. _I will open my Mouth in a Parable, I\nwill utter dark Sayings of old which we have heard and known, and our\nFathers have told us, we will not hide them from their Children,\nshewing to the Generation to come the Praises of the_ Lord. So he\nrelates the Converse and Covenant of God with _Abraham_, _Isaac_ and\n_Israel_, as a Narration of former Providences and Experiences, Psal.\n105. 8, 9, 10, &c. So in the Virgin _Mary_'s Song, and the Song of\n_Zecharia_. And I know not any thing can be objected here, but that a\nProphet perhaps in some instances may assume the Words of _Christ_ or\nthe Saints in following Ages; but it should be observed that this is\nalmost always in such Respects wherein Persons or Circumstances present\nwere typical of what is future, and so their Cases become parallel.\n\nBy these Considerations we are easily led into the true Method of\ntranslating ancient Songs into Christian Worship. Psalms that are\npurely Doctrinal, or meerly Historical, are Subjects for our\nMeditation, and may be translated for our present Use with no\nVariation, if it were possible; and in general, all those Songs of\nScripture which the Saints of following Ages may assume for their own:\nSuch are the 1st, the 8th, the 19th, and many others. Some Psalms may\nbe apply'd to our Use by the Alteration of a Pronoun, putting {246}\n_They_ in the place of We, and changing some Expressions which are not\nsuited to our Case into a Narration or Rehearsal of God's Dealings with\nothers: There are other Divine Songs which cannot properly be\naccommodated to our Use, and much less be assum'd as our own without\nvery great Alterations, (_viz_.) such as are filled with some very\nparticular Troubles or Enemies of a Person, some Places of Journeying\nor Residence, some uncommon Circumstances of a Society, to which there\nis scarce any thing parallel in our Day or Case: Such are many of the\nSongs of _David_, whose Persecutions and Deliverances were very\nextraordinary: Again, such as express the Worship paid unto God by\ncarnal Ordinances and Utensils of the Tabernacle and Temple. Now if\nthese be converted into Christian Songs in our Nation, I think the\nNames of _Ammon_ and _Moab_ may be as properly chang'd into the Names\nof the chief Enemies of the Gospel, so far as may be without publick\nOffence: _Judah_ and _Israel_ may be called _England_ and _Scotland_,\nand the Land of _Canaan_ may be translated into _Great Britain_; The\ncloudy and typical Expressions of the legal Dispensation should be\nturned into Evangelical Language, according to the Explications of the\nNew Testament: And when a Christian Psalmist, among the Characters of a\nSaint, Psal. 15. 5. meets with the Man that _puts not out his Money to\nUsury_, he ought to exchange _one that is no Oppressor_ for an\nOppressor or Extortioner, since Usury {247} is not utterly forbidden to\nChristians, as it was by the Jewish Law; and wheresoever he finds the\nPerson or Offices of our Lord _Jesus Christ_ in Prophecy, they ought\nrather to be translated in a way of History, and those Evangelical\nTruths should be stript of their Vail of Darkness, and drest in such\nExpressions that Christ may appear in 'em to all that sing. When he\ncomes to Psal. 40. 6. and reads there Words, _Mine Ears hast thou\nopened_, he should learn from the Apostle to say, _A Body hast thou\nprepared for me_, Heb. 10. 5. Instead of _binding the Sacrifice with\nCords to the Horns of the Altar_, Psal. 118. 27. we should _offer up\nSpiritual Sacrifices_ (that is the Prayer and Praise of the Heart and\nTongue) _acceptable to God by Jesus Christ_, 1 Pet. 2. 5. Where there\nare any dark Expressions, and difficult to be understood in the Hebrew\nSongs, these should be left out in our Psalmody, or at least made very\nplain by a Paraphrase. Where there are Sentences, or whole Psalms, that\ncan very difficultly be accommodated to our Times, they may be utterly\nomitted. Such is Psal. 150. part of the 38, 45, 60, 68, 81, 108. and\nsome others, as well as a great part of the Song of _Solomon_.\n\nPerhaps 'twill be objected here, that the Book of Psalms would hereby\nbe rendred very imperfect, and some weak Persons might imagine this\nAttempt to fall under the Censure of Rev. 22. 18, 19. that is, of\n_taking away from, or adding to the Words of the Book {248} of God_.\nBut 'tis not difficult to reply that though the whole Book: of Psalms\nwas given to be read by us as God's Word for our Use and Instruction,\nyet it will never follow from thence that the whole was written as a\nPsalter for the Christian Church to use in Singing. For if this were\nthe Design of it, then every Psalm, and every Line of it might be at\none time or another proper to be sung by Christians: But there are many\nhundred Verses in that Book which a Christian cannot properly assume in\nsinging without a considerable Alteration of the Words, or at least\nwithout putting a very different Meaning upon them, from what _David_\nhad when he wrote them; and therefore there is no necessity of\ntranslating always intire Psalms, nor of preparing the whole Book for\n_English_ Psalmody. I might here add also Dr. _Patrick_'s Apology in\nhis Century of Psalms first publish'd, that he took but the same\nLiberty which is allow'd to every Parish-Clerk, to chuse what Psalm and\nwhat Verses of it he would propose to the People to sing.\n\nGive me leave here to mention several Passages which were hardly made\nfor Christian Lips to assume without some Alteration: Psal. 68. 13, 14,\n15, 16. _Tho ye have lain among the Pots, yet shall ye be as the Wings\nof a Dove cover'd with Silver, and her Feathers with yellow Gold: When\nthe Almighty scatter'd Kings in it, it was white as Snow in_ Salmon.\n_The Hill of God is as the Hill of Bashan, &c. Why leap ye, ye Hills,\n&c; ver. 25. {249} The Singers went before, the Players on Instruments\nfollowed after, amongst them were the Damsels playing with Timbrels:\nBless ye God in the Congregation, even the Lord from the Fountain of_\nIsrael: _There is little_ Benjamin _with their Ruler, the Princes of_\nJudah _and their Council, the Princes of_ Zebulun, _and the Princes of_\nNaphtali. _Because of thy Temple at_ Jerusalem _Kings shall bring\nPresents unto thee. Rebuke the Company of Spearmen, the Multitude of\nBulls, with the Calves of the People, till every one submit himself\nwith Pieces of Silver._ Psal. 71. 2, 3, &c. _Take a Psalm, and bring\nhither the Timbrel, the pleasant Harp with the Psaltery, blow up the\nTrumpet in the New Moon, in the Time appointed on our solemn Feast-Day,\n&c._ Psal. 84. 3, 6. _The Sparrow hath found an House, and the Swallow\na Nest for her self, where she may lay her Young, even thine Altars, O\nLord of Hosts, &c. Blessed is the Man whose Strength is in thee, in\nwhose Heart are the Ways of them, who passing thro the Valley of_ Bacha\n_make it a Well, the Rain also filleth the Pools._ Psal: 108. 2, 7, 8,\n9. _Awake Psaltery and Harp, I my self will awake early. God hath\nspoken in his Holiness; I will rejoyce, I will divide_ Shechem_, and\nmete out the Vally of_ Succoth; Gilead _is mine,_ Manasseh _is mine,_\nEphraim _also is the Strength of mine Head,_ Judah _is my Lawgiver,_\nMoab _is my Washpot, over_ Edom _will I cast out my Shoe, over_\nPhilistia _will I triumph; Who will bring me into the strong City, who\nwill lead me into_ Edom _Psal. 69, 8 & 109._ are so full of Cursings\n{250} that they hardly become the Tongue of a Follower of the blessed\n_Jesus_, who dying pray'd for his own Enemies; _Father forgive them,\nfor they know not what they do._ Psal. 134. is suited to the Temple or\nTabernacle-Worship; the Title is, _A Song of Degrees_, that is, as\nInterpreters believe, to be sung as the Kings of _Israel_ went up by\nSteps or Degrees to the House of God; In the _two first Verses_ the\nKing calls upon the Levites, _which by Night stand in the House of the\nLord, to lift up their Hands in the Sanctuary, and to bless the Lord_;\nthe _3d Verse_ is an Antiphona or Reply of the Levites to the King;\n_the Lord that made Heaven and Earth bless thee out of_ Zion. 'Twould\nbe endless to give an Account of all the Paragraphs of ancient Songs,\nwhich can scarce ever be accommodated to Gospel-Worship.\n\nThe Patrons of another Opinion will say we must sing the Words of\n_David_, and apply them in our Meditation to the things of the New\nTestament: But can we believe this to be the best Method of worshiping\nGod, to sing one thing and mean another? besides that the very literal\nSense of many of many of these Expressions is exceeding deep and\ndifficult, and not one in twenty of a religious Assembly can possibly\nunderstand them at this Distance from the Jewish Days; therefore to\nkeep close to the Language of _David_, we must break the Commands\nof God by _David_, who requires that we _sing his Praises with\nUnderstanding_, Psal. 47.7. And I am {251} perswaded, that St. _Paul_\nif he lived in our Age and Nation, would no more advise us to sing\nunintelligible Sentences in _London_, than himself would sing in an\nunknown Tongue at _Corinth_, 1 Cor. 14. 15, 19. After all, if the\nliteral Sense were known, yet the Application of many Verses of _David_\nto our State and Circumstances was never design'd, and is utterly\nimpossible; and even where it is possible, yet 'tis so exceeding\ndifficult that very few Persons in an Assembly are capable of it; and\nwhen they attempt it, if their Thoughts should be enquir'd one by one,\nyou would find very various, wretched, and contradictory Meanings\nput upon the Words of the Hebrew Psalmist, and all for want of an\nEvangelical Translation of him. 'Tis very obvious and common to observe\nthat Persons of Seriousness and Judgment that consider what they sing,\nare often forced to break off in the midst, to omit whole Lines and\nVerses, even where the best of our present Translations at used; and\nthus the Tune, and the Sense, and their Devotion is interrupted at\nonce, because they dare not sing without understanding, and almost\nagainst their Consciences. Whereas the more unthinking Multitude go on\nsinging in chearful Ignorance wheresoever the _Clerk_ guides them,\na-cross the River _Jordan_, thro' the Land of _Gebal, Ammon_ and\n_Amalek; He leads 'em into the strong City, he brings them into_ Edom;\nAnon they follow him _thro' the Valley of_ Bacha, till they come\nup to _Jerusalem_; they wait upon him into {252} the Court of\nBurnt-Offerings, and _bind their Sacrifice with Cords to the Horns of\nthe Altar_; they enter so far into the Temple, till they join their\nSong in Consort with the _high sounding Cymbals_, their Thoughts are\nbe-darkened with the Smoke of Incense, and cover'd with _Jewish_ Veils.\nSuch Expressions as these are the beauties and Perfections of a\n_Hebrew_ Song, they paint every thing to the Life: Such Language was\nsuited by Infinite Wisdom to raise the Affections of the Saints of that\nDay: But I fear they do but sink our Devotion, and hurt our Worship.\n\n I esteem the Book of _Psalms_ the most valuable Part of the Old\nTestament upon many Accounts: I advise the Reading and Meditation of it\nmore frequently than any single Book of Scripture; and what I advise I\npractise. Nothing is more proper to furnish our Souls with devout\nThoughts, and lead us into a World of Spiritual Experiences: The\nExpressions of it that are not _Jewish_ or peculiar, give us constant\nAssistance in Prayer and in Praise: But yet if we would prepare\n_David_'s Psalms to be sung by Christian Lips, we should, observe these\ntwo plain Rules.\n\n_First_, They ought to be translated its such a Manner as we have\nreason to believe _David_ would have compos'd 'em if he had lived in\nour Day: And therefore his Poems are given as a Pattern to be imitated\nin our Composures, rather than as the precise and invariable Matter of\nour Psalmody. 'Tis one of the Excellencies of Scripture-Songs, that\nthey {253} are exactly suited to the very Purpose and Design for which\nthey were written, and that both in the Matter, in the Stile, and in\nall their Ornaments: This gives Life and Strength to the Expression, it\npresents Objects to the Ears and to the Eyes, and touches the Heart in\nthe most affecting Manner. _David_'s Language is adapted to his own\nDevotion, and to the Worship of the _Jewish_ Church; he mentions the\nvery Places of his Journies, or Retirements, of his Sorrows, or his\nSuccesses; He names the Nations that were Enemies of the Church, or\nthat shall be its Friends and tho for the most part he leaves the\nsingle Persons of his Time nameless in the Body of his Psalm, yet he\ndescribes them there with great Particularity, and often names them in\nthe Title. This gives us abundant Ground to infer, that should the\n_Sweet-Singer of Israel_ return from the Dead into our Age, he would\nnot sing the Words of his own Psalms without considerable Alteration;\nand were he now to transcribe them, he would make them speak the\npresent Circumstances of the Church, and that in the Language of the\nNew Testament: He would see frequent Occasion to insert the Cross of\nChrist in his Song, and often interline the Confessions of his Sins\nwith the Blood of the Lamb; often would he describe the Glories and the\nTriumphs of our blessed Lord in long and flowing Verse, even as St.\n_Paul_, when he mentions the Name and Honours of Christ can hardly part\nhis Lips from 'em again: {254} His Expressions would run ever bright\nand clear; such as here and there we find in a single Verse of his old\nComposures, when he is transported beyond himself, and carried far away\nfrom _Jewish_ Shadows by the Spirit of Prophecy and the Gospel. We have\nthe more abundant Reason to believe this, if we observe, that all along\nthe sacred History as the Revelations of God and his Grace were made\nplainer, so the Songs of the Saints express'd that Grace and those\nRevelations according to the Measure of their Clearness and Increase.\nLet us begin at the Song of _Moses_, Exod. 15. and proceed to _David_\nand _Solomon_, to the Song of the _Virgin Mary_, of _Zecharias_,\n_Simeon_, and the _Angels_, the _Hosanna_ of the young Children, the\nPraises paid to God by the Disciples in the _Acts_, the Doxologies of\n_Paul_, and the Songs of the Christian Church in the Book of the\n_Revelations_: Every Beam of new Light that broke into the World gave\noccasion of fresh joy to the Saints, and they were taught to sing of\nSalvation in all the Degrees of its advancing Glory.\n\n_Secondly_, In the Translation of _Jewish_ Songs for Gospel-Worship, if\nScripture affords us any Example, we should be ready to follow it,\nand the Management thereof should be a Pattern for us. Now tho the\nDisciples and primitive Christians had so many and so vast Occasions\nfor Praise, yet I know but two Pieces of Songs they borrow'd from the\nBook of Psalms. One is mention'd in _Luke_ 19.38.\n\n{255} Where the Disciples assume a Part of a Verse from the 118th\nPsalm, but sing it with Alterations and Additions to the Words of\n_David_.\n\nThe other is the Beginning of the second Palm, sung by _Peter_ and\n_John_ and their Company, _Acts_ 4. 23, 24, &c. You find there an\nAddition of Praise in the Beginning, _Lord thou art God which hast made\nHeaven and Earth, and the Sea, and all that in them is_. Then there is\na Narration of what _David_ spoke, _who by the Mouth of thy servant_\nDavid _hast said_, &c. Next follow the two first Verses of that Psalm,\nbut not in the very Words of the Psalmist: Afterwards an Explication of\nthe _Heathen_ and the _People_, (viz.) the _Gentiles_ and _Israel_: The\n_Kings_ and the _Rulers_, (viz.) _Herod_ and _Pontius Pilate_, and the\n_Holy Child Jesus_, is God's _anointed_. Then there is an Enlargement\nof the Matter of Fact by a Consideration of the Hand of God in it, and\nthe Song concludes with the breathing of their Desires towards God for\nMercies most precisely suited to their Day and Duty; and you find when\nthey had sung, they went to Prayer in the Assembly, and then they\npreached the Word of God by the holy Ghost, and with amazing Success. O\nmay I live to see Psalmody perform'd in these evangelick Beauties of\nHoliness! May these Ears of mine be entertain'd with such Devotion in\nPublick, such Prayer, such Preaching, and such Praise! May these Eyes\nbehold such returning Glory in the Churches! Then my Soul shall be all\nAdmiration, my Tongue {256} shall humbly attempt to mingle in the\nWorship, and assist the Harmony and the Joy.\n\nAfter we have found the true Method of translating _Jewish_ Songs for\nthe Use of the _Christian_ Church, let us enquire also how lawful and\nnecessary 'tis to compose Spiritual Songs of a more evangelic Frame for\nthe Use of Divine Worship under the Gospel.\n\nThe _First_ Argument I shall borrow from all the foregoing Discourse\nconcerning the Translation of the Psalms of _David_: For by that\ntime they are fitted for Christian Psalmody, and have all the\nParticularities of Circumstance that related to _David_'s Person, and\nTimes alter'd and suited to our present Case; and the Language of\n_Judaism_ is chang'd into the Stile of the Gospel; the Form and\nComposure of the Psalm can hardly be called inspired or Divine: only\nthe Materials or the Sense contain'd therein may in a large Sense be\ncalled the Word of God, as it is borrowed from that Word. Why then may\nit not be esteemed as lawful to take some Divine Sense and Materials\nagreeable to the Word of God, and suited to the present Case and\nExperience of Christians, and compose them into a Spiritual Song?\nEspecially when we cannot find one ready pen'd in the Bible, whose\nSubject is near a-kin to our present Condition, or whose Form is\nadapted to our present Purpose.\n\nThe _Second_ Argument shall be drawn from the several Ends and Designs\nof Singing, which can never be sufficiently attain'd by {257} confining\nourselves to _David_'s Psalms, or the Words of any Songs in Scripture.\nThe first and chief intent of this part of Worship, is to express unto\nGod what Sense and Apprehensions we have of his Essential Glories; and\nwhat notice we take of his Works of Wisdom and Power, Vengeance and\nMercy; 'tis to vent the inward Devotion of our Spirits in Words of\nMelody, to speak our own Experience of divine Things, especially our\nreligious Joy; 'twould be tiresom to recount the endless Instances out\nof the Book of Psalms and other divine Songs, where this is made the\nchief Business of them. In the Texts of the New Testament where Singing\nis requir'd, the same Designs are propos'd; when the _Ephesians are\nfilled with the Spirit_, the Enlightner and Comforter, they are charged\nto indulge those Divine Sensations, and let them break out into a\n_Spiritual Song_, Eph. 5.19. When _any is merry_ or chearful, the\nApostle _James_ bids him express it by _Singing_. _Giving Thanks unto\nGod_, is the Command of St. _Paul_ to the Saints while he injoins\nPsalmody on them; And speaking the Wonders of his Power, Justice and\nGrace, is the Practice of the Church constantly in the Visions of St.\n_John_. To _teach and admonish one another_, is mention'd by St. _Paul_\nas another Design of Singing; the Improvement of our Meditations, and\nthe kindling Divine Affections Within our selves, is one of the\nPurposes also of religious Melody, if Eph. 5. 19. be rightly\ntranslated. Now, {258} how is it possible all these Ends should be\nattain'd by a Christian, if he confines his Meditations, his Joys, and\nhis Praises, to the _Hebrew_ Book of Psalms? Have we nothing more of\nthe Nature of God revealed to us than _David_ had? Is not the Mystery\nof the ever-blessed Trinity brought out of Darkness into open Light?\nWhere can you find a Psalm that speaks the Miracles of Wisdom and Power\nas they are discover'd in a crucify'd _Christ_? And how do we rob God\nthe Son of the Glory of his dying Love, if we speak of it only in the\ngloomy Language of _Smoke and Sacrifices, Bullocks and Goats, and\nthe Fat of Lambs_? Is not the Ascent of _Christ_ into Heaven, and\nhis Triumph over Principalities and Powers of Darkness a nobler\nEntertainment for our tuneful Meditations than the removing of the Ark\nup to the City of David, to the Hill of God, which is high as the Hill\nof Bashan? Is not our Heart often warm'd with holy Delight in the\nContemplation of the Son of God our dear Redeemer whose Love was\nstronger than Death? Are not our Souls possess'd with a Variety of\nDivine Affections, when we behold him who is our chief Beloved hanging\non the cursed Tree, with the Load of all our Sins upon him, and giving\nup his Soul to the Sword of Divine Justice in the stead of Rebels and\nEnemies? And must these Affections be confin'd only to our own Bosoms,\nor never break forth but in _Jewish_ Language, and Words which were not\nmade to express the {259} Devotion of the Gospel? The Heaven and the\nHell that we are acquainted with by the Discovery of God our Saviour,\ngive us amore distinct Knowledge of the future and eternal State, than\nall the former Revelations of God to Men: Life and Immortality is\nbrought to light by the Gospel; we are taught to look far into the\ninvisible World, and take a Prospect of the last awful Scene of Things:\nWe see the Graves opening, and the Dead arising at the Voice of the\nArchangel, and the Sounding of the Trump of God; We behold the judge on\nhis Tribunal, and we hear the dreadful and the delightful Sentences of\nDecision that shall pass on all the Sons and Daughters of _Adam_; we\nare assur'd, that the Saints shall _arise to meet the Lord in the Air,\nand so shall we be for ever with the Lord_: The Apostle bids us,\n_Exhort or comfort one another with these Words_, 1 Thess. 4. 17, 18.\nNow when the same Apostle requires that the _Word of Christ must dwell\nrichly in us in all Wisdom, teaching and admonishing one another in\nPsalms and spiritual Songs_; can we think he restrains us only to the\nPsalms of _David_, which speak very little of all these Glories or\nTerrors, and that in very obscure Terms and dark Hints of Prophecy? Or\nshall it be suppos'd, that we must admonish one another of the old\n_Jewish_ Affairs and Ceremonies in Verse, and make Melody with those\n_weak and beggarly Elements, and the Yoke of Bondage_, and yet never\ndare to speak of the Wonders of new Discovery except in the plain and\nsimple Language of Prose?\n\n{260} Perhaps 'twill be replied here, that there are some Scriptural\nHymns in the Book of _Revelations_ that describe the Affairs of the New\nTestament, the Death and Kingdom of our _Lord Jesus_, and these are\nlawful to be sung in a Christian Church; I am glad that our Friends of\na different Opinion will submit to sing any thing that belongs to the\nGospel; I rejoice that the Bible hath any such Pieces of Christian\nPsalmody in it; lest everything that is Evangelical should utterly be\nexcluded from this Worship, by those who will sing nothing but what\nis inspired; but how seldom are these Gospel-Songs used among our\nChurches? how little respect is paid to 'em in comparison of the Jewish\nPsalms? how little mention would ever be made of them, if it were not\nto defend the Patrons of Jewish Psalmody from the gross Absurdity of an\nentire Return to Judaism in this Part of Worship? But give me leave\nalso to add, that these Christian Hymns are but very short, and very\nfew; nor do they contain a hundredth Part of those glorious Revelations\nthat are made to us by _Christ Jesus_ and his Apostles; nor can we\nsuppose God excludes all other Parts of the Gospel from Verse and\nSinging.\n\nMost express words of Scripture furnish me with a _Third_ Argument,\n_Eph_. 5. 19, 20. & _Col_. 3. 16, 17. Which are the two chief Commands\nof the New Testament for Singing; both bid us _make Melody, and give\nThanks to God the Father, in the Name of our {261} Lord Jesus Christ_.\nThis is one of the Glories of Gospel-Worship, that all must be offer'd\nto the Father in his Name. So very particular is our _Lord Jesus_ in\nthis Command, that his last Sermon to his Disciples mentions it four\ntimes, _John_ 14. 13, 14. & 16. 23, 24. Nov why should we make\nConscience of praying in the Name of _Christ_ always, and offer up our\nPraises in his Name when we speak in Prose? And yet when we give Thanks\nin Verse, we almost bind our selves to take no more notice of the Name\nof _Christ_ than _David_ or _Moses_ did. Why should every part of\nDivine Worship under the Gospel be express'd in Language suited to that\nGospel (_viz_.) Praying, Preaching, Baptism and the Lord's Supper; and\nyet when we perform that part of Worship which brings us nearest to the\nheavenly State, we must run back again to the Law to borrow Materials\nfor this Service? And when we are employ'd in the Work of Angels, we\ntalk the Language of the Infant-Church, and speak in Types and Shadows?\nWhile we bind our selves to the Words of _David_ when he inclines his\nEar to a Parable, and opens his dark saying upon the Harp, Psal. 49. 4.\nwe have given too great Countenance to those who still continue the use\nof the Harp while they open the dark saying.\n\nThe _Fourth_ Argument may be thus drawn up. There is almost an infinite\nNumber of different Occasions for Praise and Thanksgivings; as well as\nfor Prayer, in the Life of a {262} Christian; and there is not a Set of\nPsalms already prepared that can answer all the Varieties of the\nProvidence and the Grace of God. Now if God will be prais'd for all his\nMercies, and Singing be one Method of Praise, we have some Reason to\nbelieve that God doth not utterly confine us even to the Forms of his\nown composing. This is thought a very sufficient Reason to resist the\nImposition of any Book of Prayers; and I grant that no Number of\nPrayers of humane Composure cam express every new Difficulty or future\nWant of a Christian; scarce can we suppose a Divine Volume should do\nit, except it be equal to many _Folio's_. However I can see no thing in\nthe inspired Book of Praises that should perswade me that the Spirit of\nGod design'd it as a universal Psalm-book; nor that he intended these\nto include or provide for all the Occasions of Thanksgiving that ever\nCould befal _Jews_ or _Christians_ in a single or social Capacity. We\nfind in the History of Scripture, that new Favours receiv'd from God\nwere continually the Subject of new Songs, and the very minute\nCircumstances of the present Providence are describ'd in the Verse. The\nDestruction of _Pharoah_ in the _Red-Sea_; the Victory of _Barak_ over\n_Sisera_; the various Deliverances, Escapes and Successes of the Son of\n_Jesse_ are described in the Songs of _Moses_, _Deborah_ and _David_.\nThe Jews in a Land of Captivity sat by the Rivers of _Babylon_, and\nremembred _Sion_; they could find none of the antient Songs {263} of\n_Sion_ fit to express their present Sorrow and Devotion, tho some of\nthem are mournful enough; then was that admirable and artful Ode\nwritten, the _137th Psalm_, which even in the Judgment of the greatest\nhumane Criticks, is not inferiour to the finest Heathen Poems. 'Tis a\nmore dull, and obscure, and unaffecting Method of Worship to preach, or\npray, or praise always in Generals: It doth not reach the Heart, nor\ntouch the Passions; God did not think any of his own inspired Hymns\nclear and full and special enough to express the Praise that was his\ndue of new Blessings of Grace and Providence; and therefore he put a\nnew Song into the Mouths of _Mary_, _Zecharias_ and _Simeon_; and 'tis\nbut according to his own Requirement, that the _British-Islands_ should\nmake their present Mercies under the Gospel the Subject of fresh\nPraises; _Isa_. 42. 9, 10. _Behold the former things are come to pass,\nand new things do I declare; before they spring forth I tell you of\nthem; Sing unto the Lord a new Song, and his Praise from the End of\nthe Earth; Ye that go down to the Sea, and all that is therein; the\nIsles and the Inhabitants thereof_. As for the new Songs in the\n_Revelations_, the occasions of some of them are very particular, and\nrelate to the Fall of _Anti-Christ_; It can never be imagin'd that\nthere are a compleat Collection of Psalms to suit all the Cases of a\nChristian Church: They are rather given to us as small Originals, by\nImitation whereof the Churches should be furnished with Matter {264}\nfor Psalmody, by those who are capable of composing spiritual Songs\naccording to the various or Special Occasions of Saints or Churches.\nNow, shall we suppose the Duty of Singing to be so constantly provided\nfor when there was any fresh Occasion under the Old Testament, and just\nin the very Beginning of the New, and yet that there is no manner of\nProvision made ever since by ordinary or extraordinary Gifts for the\nExpression of our particular joys and Thanksgivings? This would be to\nsink the Gospel, which is a Dispensation of the Spirit, of Liberty, of\nJoy, and of Glory, beneath the Level of Judaism, when the Saints were\nkept in hard Bondage, and had not half so much Occasion for Praise.\n\nThe Fifth Argument may be borrow'd from the extraordinary Gift of the\nSpirit to compose or sing spiritual Songs in the primitive Church,\nexpress'd in 1_Cor_. 14. 15, 26. The several Parts of Divine Worship,\nPraying, Preaching and Singing, were performed by immediate\nInspirations of the holy Spirit in that Day, for there two Reasons.\n(1.) That there might be a Discovery of Divine Power in them, and the\nSeal of a Miracle set to the several Parts of Christian Worship, to\nconvince the World, and to confirm the Church. (2.) Because there was\nnot time to acquire a Capacity of Preaching, Praying, and composing\nSpiritual Songs by Diligence and Study, together with the ordinary\nAssistance of Grace and Blessing of {265} Providence, which would have\ntaken up many Years before the Gospel could have been universally\npreached. But even in those Times of Inspiration, as _Timothy_ himself\nwas _not to neglect the Gift that was in him given by Imposition of\nHands_, so he was charg'd to _give Attendance to Reading, to\nExhortation, to Doctrine, to meditate upon these things, to give\nhimself wholly to them, that his profiting might appear unto all_, 1\nTim. 4, 14, 15. And it is granted by all, that the Ministers of the\nGospel in our Day are to acquire and improve the Gifts of Knowledge,\nPrayer and Preaching, by Reading, Meditation and frequent Exercise,\ntogether with earnest Requests to God for the ordinary Assistance of\nhis Spirit, and, a Blessing on their Studies; Why then should it be\nesteem'd sinful, to acquire a Capacity of composing a spiritual Song?\nOr why is it unlawful to put this Gift in Excercise, for the Use of\nSinging in the Christian Church, since 'tis one of those three standing\nParts of Worship which were at first practis'd and confirm'd by\nInspiration and Miracle?\n\nSome may object here, that the words _psallo_ and _Psalmos_, which\nthe Apostle useth in this Chapter, intend the Psalms of _David_, and\nnot any new Song: But if we consult the whole Frame and Design of\nthat Chapter, it appears that their worship was all performed by\nextraordinary Gifts: Now, 'twas no very, extraordinary thing to bring\nforth, one of _David_'s Psalms; nor would it have been proper to have\nhindered the inspsired Worship with such an Interposition of the\nordinary Service of an antient _Jewish_ Song; 'tis very credible\ntherefore that the Word _Psalm_ in this Place signifies a new spiritual\nSong, and 'tis so used frequently in the Writings of the Primitive\nFathers, as appears in the Citations, _pag_. 274.\n\nTo close this Rank of Arguments, I might mention the Divine Delight\nthat many pious Souls have found in the Use of spiritual, Songs, suited\nto their {266} own Circumstances, and to, the Revelations of the New\nTestament. If the spiritual Joy and Consolation that particular Persons\nhave tasted in the general Duty or Singing, be esteem'd a tolerable\nArgument to encourage the Duty and confirm the Institution, I am well\nassured that the Argument would grow strong apace, and seal this\nOrdinance beyond Contradiction, if we would but stand fast in the\nLiberty of the Gospel, and not tie our Consciences up to meer Forms of\nthe Old Testament. The Faith, the Hope, the Love, and the heavenly\nPleasure that many Christians have profess'd while they have been\nsinging evangelical Hymns; would probably be multiply'd and diffus'd\namongst the Churches, if they would but breath out their Devotion in\nthe Songs of the Lamb as well as in the Song of _Moses_.\n\nThus far have we proceeded in a way of Argument drawn from Scripture\nand the Reason of Things. Many Objections have been prevented, or\nsufficient Hints given for the Removal of them. Those that remain and\nseem to have any considerable Strength, shall be propos'd with an\nAttempt to answer them; for I would not have Christians venture upon\nthe Practice of any thing in Divine Worship without due Knowledge and\nConviction.\n\n_Object_. 1. The Directions given for Psalmody in some Parts of the Old\nTestament, lead us to the Use of those Songs which are inspired,\n_Deut_. 31. 16, 19, &c. _And the Lord said unto_ Moses, _write ye this\nSong for you, and teach it the Children of_ Israel, _put it in their\nMouths, that this Song may be a Witness for me against the Children of_\nIsrael; _for when I shall have brought them into the Land which I sware\nunto their Fathers, which floweth with Milk and Hony, &c. Then they\nwill turn unto other Gods_. And in _Psal_. 81. 1, 2, 3, 4. Where we are\nrequired to worship God by Singing, we are not commanded to make a new\nPsalm, but to make one that is already made, for the words run {267}\nthus, _Sing aloud unto God our Strength, make a joyful Noise to the God\nof_ Jacob; _Take a Psalm and bring hither the Tymbrel, the pleasant\nHarp with the Psaltery, blow up the Trumpet in the New Moon, in the\nTime appointed, on our solemn Feast-Day, for this was a Statute for\nIsrael, and a Law of the God of_ Jacob.\n\n_Ans_. 1. I have cited these Texts at large wherein the Objection lies,\nthat an Answer might appear plain in the Text to every Reader. How\npeculiarly do these Commands refer to the _Israelites_? The very Words\nof the Precept confine it to the _Jews_, to the Men that dwelt in\n_Canaan_, to the Worship that is paid with Tymbrels and Trumpets, to\nthe Days of the New Moon, and solemn Jewish Festivals; and if we will\ninsist upon there Scriptures as precise Rules of our present Duty and\nWorship, the Men that use Musical Instruments in a _Christian_ Church\nwill take the same Liberty of returning to _Jewish_ ordinances, and use\nthen same Text to defend them.\n\n_Ans_. 2 But if we should grant our selves under the Gospel still\nobliged by these Commands, yet they do not bind us up intirely to\ninspired Forms of Singing, since the same sort of Expression is used\nconcerning Prayer; Hos. 14. 2. _Take with you Words, and say unto the\nLord, take away all Iniquity, and receive us graciously_, &c. Now who\nis there that esteems himself confin'd to use no other Prayer but\nscriptural Forms? In other Places, where these Duties are injoin'd, we\nare bid to pray, or to praise, or to sing; and why should we not be as\nmuch at Liberty to suit the Words and the Sense to our present\nCircumstances in Singing as well as Praying, or in praising with Verse\nas well as praising in Pros?\n\n_Object_. 2. The examples of Scripture direct us to inspired Matter for\nSinging: _Deut_. 31. 21. Mosses _wrote this Song the same Day, and\ntaught it the Children of Israel_. I _Chron_. 16. 7. David _delivered\nfirst this Song, to thank the Lord, into the Hand of_ Asaph _and {268}\nhis Brethren_. Now in his dying Words, _the sweet Psalmist of Israel\ntells us, 2 Sam. 23. 1, 2. The Spirit of the Lord spake by me, and his\nWord was in my Tongue_. And in the Days of _Hezekiah_, which was some\nAges after _David_: 2 Chron. 29. 27, 28, 29, 30. Hezekia _commanded to\noffer the Burnt-Offering upon the Altar; and when the Burnt-Offering\nbegan, the Song of the Lord began also with the Trumpets and with the\nInstruments ordained by_ David _King of_ Israel, &c.. _Moreover_\nHezekiah _the King and the Princes commanded the Levites to sing Praise\nto the Lord, with the Words of_ David _and of_ Asaph _the Seer_.\n\n_Answ_. There are nothing but Examples of _Jewish_, and very\nceremonious Worship; Nor do they effectually prove, that the _Jews_\nthemselves were forbid upon all Occasions whatsoever to use more\nprivate Composures in their Synagogues, tho in the Temple 'tis probable\nthat for the most part they sung inspired Psalms. But it must be\nremembred, that these Psalms are all suited to their Dispensation, and\nyet without doubt they chose such out of them from time to time as best\nfitted their present Case; and so will we Christians take as many of\nthe Psalms of _David_ and other Scripture-Songs, as are suited to our\nDispensation and our Circumstances; but there will be but very few in\nComparison of what the antient Levites might use, especially if we must\n_sing the very words of_ David _and_ Asaph the Seer without Omission\nor Paraphrase.\n\nObject. 3. We cannot pretend to make better spiritual Songs than the\nSpirit of God himself has made, therefore if we should neglect these,\nand sing humane Composures, we should incur the Censure of the prophet\n_Malachy_, Chap. 1. v. 13, 14. _Ye brought that which was torn, and the\nLame, and the Sick, thus ye brought an Offering, saith the Lord, should\nI accept this of your Hands_?\n\nAns. 1. Can we pretend to make better Prayers {269} than the Spirit of\nGod has made and scatter'd up and down thro' all the Old and New\nTestament? Can we compose better Sermons than _Moses_ or _Solomon_?\nBetter than our Saviour and his Apostles preach'd, and the Spirit of\nGod hath recorded? Why then should not we use Scripture Forms of\npraying and preaching, as well as of Singing? And tho we may hope for\nthe ordinary Assistance of the Spirit in our Prayers and Sermons, yet\nhow can we expect that these shall be as good as those which were\ncompos'd by his extraordinary Inspiration?\n\nAns. 2. Divine Wisdom accommodates its Inspirations, its Gifts, its\nRevelations, and its Writings, to the particular Cases and Seasons in\nwhich he finds a Saint or a Church. Now tho we cannot pretend to make a\nbetter Prayer than that of _Ezra_ or _Daniel_, or our Lord, for the Day\nand Design for which they were prepared; yet a Song, a Sermon, or a\nPrayer that expresses my Wants, my Duties or my Mercies, tho it be\ncompos'd by a humane Gift, is much better for me than to tie myself to\nany inspired Words in any part of Worship which do not reach my Case;\nand consequently can never be proper to assist the Exercise of my\nGraces or raise my Devotion.\n\nAns. 3. I believe that Phrases and Sentences used by inspired Writers\nare very proper to express our Thoughts in Prayer, Preaching or Praise;\nand God has frequently given Witness in the Hearts of Christians how\nmuch he approves the Language of Scripture; but 'tis always with a\nProviso that those Phrases be clear, and expressive of our present\nSense, and proper to our present Purpose: Yet we are not to dress up\nour Prayers, Sermons or Songs in the Language of _Judaism_ when we\ndesign to express the Doctrines of the Gospel: This would but _darken\nDivine Counsel by Words without Knowledge_; it would amuse and confound\nthe more ignorant Worshipers, 'twould disgust the more Considerate, and\ngive neither {270} the one nor the other Light or Comfort: And I think\nit may be as proper in our Churches to read a Sermon of _Moses_ or\n_Isaiah_ instead of preaching the Gospel, as to sing a Psalm of _David_\nwhose Expressions chiefly refer to _David_ the Shepherd, the King, the\nFugitive, the Captain, the Musician and the _Jew_. In short the\nPrayers, Sermons and Songs in Scripture are rather Patterns by which we\nshould frame our Worship and adjust it to our present Case, than Forms\nof Worship to which we should precisely and unchangeably confine our\nselves. And as Sermons which are conformable to the Holy Scripture in a\nlarge Sense may be called the _Word of God and the Word of Christ_, and\nare usally and justly so called if they are agreeable to the Scripture\nand drawn from thence; so Hymns of Humane Composure according to the\nSpirit and Doctrines of the Gospel may be as well termed the _Word of\nChrist_, which is the proper Matter for Christian Psalmody. _Col_. 3.\n16. whereas in the strictest and most limited Sense of the Word nothing\ndeserves that Title but the _Hebrew_ and _Greek_ Originals.\n\nObject. 4. In the New Testament there are Promises of Divine Assistance\nto Ministers and private Christians in preaching the Gospel and in\nPrayer; But we have no Promise of the Spirit of God to help us to\ncompose Psalms or Hymns for our private Use or for the Use of the\nChurches; and how can we practise in the Worship of God what we have no\nPromise of the holy Spirit to encourage and assist us in?\n\n_Ans_. 1. There are many general Promises of the Presence of _Christ_\nwith his Ministers, and the Supply of his Spirit in the Discharge of\nall their Duties for the Edification of the Church: Now there are\nseveral Performances which are necessary for the Churches Edification,\nto which there is no peculiar Promise made of the Assistance of the\nSpirit in express Words: Such are, Translating the Bible into {271}\nour Mother-Tongue, Composing our Sermons or at least the Substance and\nScheme of them before preaching, Writing pious and useful Treatises\nupon divine Subjects, and Diligent Reading and study of Books so\nwritten; nor is there any more express Encouragement to expect the\nPresence of the Spirit in turning the Psalms of _David_ into Rhime and\nMetre, than in composing new Spiritual Songs: And yet Ministers that\nare fitted for such Performances may pray and hope for Divine\nAssistance in them all, and trust in the general Promises for Help in\nparticular Services.\n\n_Ans_. 2. There is no need of these Gifts of Criticism or of Poesy for\nall Christians nor all Ministers, tho it seems necessary that some\nshould be furnish'd with them. A few Persons in an Age or a Nation may\ntranslate the Scriptures into the National Language, and may compose a\nsufficient Number of Hymns to answer the chief Designs and Wants of the\nChurch for that Day for publick Worship. Where there happen Occasions\nvery particular, the Ministers of the Gospel are not or should not be\nso utterly destitute of common Ingenuity, as to be unable to compose or\nat least to collect a few tolerable Verses proper for such a Season.\n\n_Object_. 5. We find no Instances in Scripture of humane Composures\nsung by the People of God; and 'tis not good to practise such pieces of\nWorship without a Precedent.\n\n_Ans_. Whensoever there was just Occasion for an Hymn according to some\nnew and special Providence, we almost every where find a new Song\nrecorded in Scripture, and we call it inspired, nor do I know any just\nReason to suspect or doubt of the Inspiration; but if there had been\nany one which was not the Effect of an extraordinary Gift but only\ncompos'd by a good Man, we should be ready to take it for inspired\nbecause mention'd in Scripture; as we do too {272} many Expressions of\nthe Saints in that divine History, and make every thing that a good Man\nsaith Heavenly and Divine: However if there can be no Pretence made to\nsuch an Example in Scripture, yet so much Reason, Argument and\nIncouragement as hath been already drawn from Scripture sufficiently\njustifies this Practice, since we perform many Circumstantials of\nWorship under the Influence of a general Command without express and\nspecial Examples.\n\n_Object_. 6. We ought to sing nothing to God but what is given us for\nthis very End that it may be sung, lest we indulge Will-worship and the\nInventions of Men.\n\n_Ans._ 1. To convert the Verses of _David_ into English Lines, to\nconfine them to an exact Number of Syllables, and to make Melody in\nparticular Tunes, may as well be called the Inventions of Men and\nWill-Worship: But these Inventions are absolutely necessary for the\nPerformance of Divine Commands, and for the Assistance of a whole\nCongregation to sing; with any tolerable Convenience, Order or Decency,\nas the Reverend Mr. _Boyse_ has well proved.\n\nAns. 2. Those that refuse to sing Forms of humane Composure tho the\nSense be never so divine, generally allow it lawful to take any Parts\nof Scripture and alter and transpose the Words into a Form fit for\nSinging; But to take a mere Parable or Story out of the Bible, and put\nSome Rhimes onto the End of every Line of it, without giving it a new\nand pathetic Turn, is but a dull way of making spiritual Songs, and\nwithout a precedent too. _David_ did not deal so with _Genesis_ and\n_Exodus_, tho he loved the Words of the Law as well as we pretend to\nvalue the Words of the Gospels and Epistles. The most part of the New\nTestament as it stands in our Bible was never given us for Psalms,\nHymns and spiritual Songs; but for divine Instruction and Materials for\nthis and other Duties, that so we might borrow the Doctrines and {273}\nDiscoveries of the New Testament, and compose Sermons and Songs out of\nthem: But if we take Chapters and Verses promiscuously out of the New\nTestament, and make them jingle and rhime, and so sing them, we are\nguilty of singing what God never commanded to be sung, as much as if we\ncompos'd spiritual Songs by humane Art agreeable to the Sense of\nScripture and the Christian Faith.\n\nIf the Addition of humane Testimony concerning the Practice of Churches\nin former or later Ages might have any influence to establish the\nConsciences of those who are doubtful in this Matter, I might acquaint\nthem that the Churches of _Germany_ and the _Eastland_ Churches, use\nmany Divine Hymns which are compos'd on several Subjects of the\nChristian Religion, without any Pretence to extraordinary Gifts. The\nChurch of _England_ approves this Practice, as appears in those\nSpiritual Songs at the End of the old Translation of the Psalm-Book,\nand some Churches among the Dissenters. The _Christians of the first\nAges were wont to meet together on a Day appointed before it was Light,\nand to speak a Song to Christ as to God_. Thus _Pliny_ the _Roman_\ntestifies in a Letter to _Trajan_ the Emperour in the Beginning of the\nsecond Century. _Tertullian_, who flourish'd about the Beginning of the\nThird Century, relating the Manner of Administration of the Lord's\nSupper, asserts _That after they had eat and drank what was sufficient\nfor those that must worship God by Night, &c. Every one was urged to\nsing unto God publickly either out of the holy Scriptures, or according\nto their own Genius and Ability_, Apol. C. 39. _Origen_, who flourish'd\nin the Middle of the Third Century, speaks of _singing Hymns or Praise\nto the Father in or by Christ in good Rhime, Tune, Metre and Harmony.\nOrigen de Orat. Sect. 6. _Eusebius_, B. 7. C. 19. quotes _Dionisius_\nwriting against Nepos thus, _Altho I heartily love _Nepos_ for his\nFaith, his Study of Knowledge and the holy Scriptures, as well as {274}\nfor various Psalms and Hymns composed by him, which are used to this\nDay by some Brethren, yet, &c. In the Acts of the Council of _Antioch_\nmention'd by _Eusebius_, B.7. C.30. It was one of the Accusations of\n_Paulus Samosatenus_ the Heretick Bishop of _Antioch_, that he\n_abolished those Psalms which were wont to be sung to the Honour of the\nLord Jesus Christ as novel and compos'd by Modern Authors, and that he\nappointed Women on Easter Day in the Middle of the Church to sing\nPsalms in his Praise_. And in the Fragment of an anonymous Author\nextant in _Eusebius_ we find the Heresy of _Artemon_, who denied the\nDivinity of Christ, confuted not only by the Scriptures and the\nWritings of the precedent Fathers, but also by the _Psalms and Hymns of\nthe Brethren which were formerly compos'd by them, wherein they sung\nPraises to the WORD of God, declaring Christ to be God_. Such a private\ncomposed Hymn was that which _Clemens Alexandrinus_ mentions as one\ncommonly known among the Christians in his Days, beginning _Kaire\nPhos_, or _Hail Light_. _Spanheim_ in his sixth Chapter of the fourth\nCentury of his Christian History speaks thus, _Besides Hymns and Songs,\nand private Psalms, of which there was a great Number in their solemn\nAssemblies, the Psalm Book of_ David _was brought into the Western\nChurch in this Age in the Time of_ Damasus _and_ Ambrose; _but in the\nEastern Church the singing of_ David _'s Psalter by Antiphona's or\nResponses was brought in by_ Flavianus Antiochenus. The Use of Psalms\ncompos'd by private Persons seems not to be forbidden in the Church\ntill the Council of _Laodicea_ in the fourth Century.\n\nCONCLUSION.\n\nTHUS have I drawn together my Thoughts upon this Subject at the Request\nof several Ministers and private Christians who practise Psalmody in\nthis Method themselves, and sing the Songs of the {275} Lamb as well as\nthe Psalms of _David_ in their publick and private Worship, and\nespecially at the Celebration of the Lord's Supper. I had design'd and\nalmost prepar'd a larger Discourse, wherein the Duty of Singing and the\nManner of Performance would have been consider'd. But this Essay has\nalready swell'd beyond the Bulk propos'd: There are many that would\nrejoice to see Evangelic Songs more universally encouraged to the\nHonour of their Lord _Jesus_, and to the Joy and Consolation of their\nFellow-saints. If the Spirit of God shall make any of these Arguments I\nhave used successful to attain this glorious End, I shall take pleasure\nin the Release of their Souls from that part of _Judaism_ which they\nhave so long indulged. I hope the Difficulties that appear'd frightful\nand discouraging will be lost, and vanish by a diligent and fair\nPerusal of what is written; yet those that pay a sacred Reverence\nto the Inspired Writings, may still find it hard to yield to the\nConviction; Scruples and Reliques of an old Opinion will perhaps hang\nabout their Consciences still: A Fear and Jealousy of admitting any\nForms humane Composure in the Worship of Singing will scarce permit\ntheir Lips to practise that to which their Understandings have given\ntheir Assent. I would intreat such to give this Discourse a thoughtful\nReview; and tho they may not judge every Argument conclusive, nor every\nObjection sufficiently remov'd, yet if there be but one unanswerable\nReason it ought to be attended to; and the whole put together may give\nsuch Light and Satisfaction as may incourage the Practice of this Duty.\n'Tis very easy to make Cavils and Replies to the strongest Reasonings;\nbut let us have a Care lest we rob our Souls and the Churches of those\nDivine Comforts of evangelic Psalmody, by a Fondness of our old and\npreconceived Opinions. _He that believeth may eat all Things_, and\nshould not be forbidden: He may partake of _Flesh {276} and drink\nWine_; he may tast of the various Pleasure of the Gospel, and sing the\nNew Song: _Another who is weak eateth Herbs_, and satisfies himself\nwith ancient Melody. _Let not him that eateth despise him that eateth\nnot_, and _let not him which eateth not judge him which eateth, for God\nhath received him_, Rom. 14. 2.\n\nIf the Hymns and spiritual Songs which are here presented to the World\nare so unhappy as to discourage the Design of this Essay, I will\ncensure and reprove them my self: If they are condemned as being\nunsuitable to the Capacity or Experience of plain Christians, I will\neasily confess a Variety of Faults in them; 'twas hard to restrain my\nVerse always within the Bounds of my Design; 'Twas hard to sink every\nLine to the Level of a whole Congregation, and yet to keep it above\nContempt. However among so great a Number of Songs I hope there will be\nsome found that speak the very Language, and Desires and Sense of the\nmeanest Souls, and will be an Assistance to their Joy and Worship. The\nBlemishes of the rest may serve to awaken some more pious and judicious\nFancy to a more successful Attempt; and whoever shall have the Honour\nof such a Performance, I promise my self a large Share in the Pleasure.\nBut we must despair of hearing the _New Song of the Lamb_ in its\nPerfection and Glory, till _Babylon the Great is fallen, and the\nKingdoms of this World are become the Kingdoms of the Lord and his\nChrist_, till _the New Heavens and the New Earth_ appear, till _all the\nformer things are passed away, and all things are made New_.","title":"A Short Essay Toward the Improvement of Psalmody: Or, An Enquiry How the Psalms of David Ought to Be Translated into Christian Songs, and How Lawful and Necessary It Is to Compose Other Hymns According to the Clearer Revelations of the Gospel, for the Use of the Christian Church.","tradition":"scripture-revelation","translated_text":null,"word_count":12687}