THE
PREFACE
.
THE
singing
of
Psalms
though
it
breath
forth
nothing
but
holy
Harmony
,
and
melody
;
yet
such
is
the
subtilty
of
the
enemy
,
and
the
enmity
of
our
nature
against
the
Lord
and
his
ways
,
that
our
hearts
can
find
matter
of
discord
in
this
harmony
,
and
crotchets
of
division
in
this
holy
melody
:
for
there
have
been
three
questions
especially
stirring
concerning
singing
.
First
,
What
Psalms
are
to
be
sung
in
Churches
?
Whether
Davids
and
other
Scripture
Psalms
,
or
the
Psalms
invented
by
the
gifts
of
godly
men
in
every
age
of
the
Church
?
Secondly
,
If
Scripture
Psalms
,
Whether
in
their
own
Words
,
or
in
such
Meeter
as
English
Poetry
is
wont
to
run
in
?
Thirdly
,
By
whom
are
they
to
be
sung
?
Whether
by
the
whole
Churches
,
together
with
their
Voices
,
or
by
one
man
singing
alone
,
and
the
rest
joining
in
silence
,
and
in
the
close
saying
,
Amen
.
Touching
the
first
,
certainly
,
the
singing
of
Davids
Psalms
was
an
acceptable
worship
of
God
,
hot
only
in
his
own
,
but
in
succeeding
times
,
as
in
Solomons
time
,
2
Chron
.
5.13
.
in
Jehosaphats
time
,
2
Chron
.
20.21
.
in
Ezra
his
time
,
Ezra
3.10
,
11.
and
the
Text
is
evident
in
Hezekiahs
time
,
they
are
commanded
to
sing
praise
in
the
words
of
David
and
Asaph
,
2
Chron
.
29.30
.
which
one
place
may
serve
to
resolve
two
of
the
questions
(
the
first
and
the
last
)
at
once
:
or
this
commandement
,
was
it
ceremonial
,
or
moral
?
some
things
in
it
indeed
were
ceremonial
,
as
their
musical
instruments
,
&c.
but
what
ceremony
was
there
in
singing
praise
with
the
words
of
David
and
Asaph
?
What
if
David
was
a
type
of
Christ
,
was
Asaph
also
?
was
every
thing
of
David
typical
?
are
his
words
,
which
are
of
moral
,
universal
,
and
perpetual
authority
,
(
in
all
nations
and
ages
)
are
they
typical
?
what
type
can
be
imagined
in
making
use
of
his
Songs
to
praise
the
Lord
?
if
they
were
typical
,
because
the
ceremony
of
musical
instruments
was
joined
with
them
,
then
their
prayers
were
also
typical
,
because
they
had
that
ceremony
of
incense
admixt
with
them
:
but
we
know
,
that
prayer
then
was
a
moral
duty
,
notwithstanding
the
incense
;
and
so
singing
those
Psalms
,
notwithstanding
their
musical
instruments
.
Beside
,
That
which
was
typical
,
(
as
that
they
were
sung
with
musical
instruments
,
by
the
twenty
four
orders
of
Priests
and
Levites
,
1
Chron
.
25.9
.
)
must
have
the
moral
and
spiritual
accomplishment
in
the
New
Testament
,
in
all
the
Churches
of
the
Saints
principally
,
who
are
made
Kings
and
Priests
,
Rev.
1.6
.
and
are
the
first-fruits
unto
God
,
Rev.
14.4
.
as
the
Levites
were
,
Num
.
3.45
.
with
hearts
and
lips
instead
of
musical
instruments
,
to
praise
the
Lord
;
who
are
set
forth
(
as
some
judiciously
think
)
Rev.
4.4
.
by
twenty
four
Elders
in
the
ripe
age
of
the
Church
,
Gal.
4.1
,
2
,
3.
answering
to
the
twenty
four
orders
of
Priests
and
Levites
,
1
Chron
.
25.9
.
Therefore
not
some
select
members
,
but
the
whole
Church
is
commanded
to
teach
one
another
in
all
the
several
sorts
of
Davids
Psalms
,
some
being
called
by
himself
{αβγδ}
Psalms
,
some
{αβγδ}
,
Hymns
,
some
{αβγδ}
,
spiritual
songs
;
so
that
if
the
singing
Davids
Psalms
be
a
moral
duty
,
and
therefore
perpetual
,
then
we
under
the
New
Testament
are
bound
to
sing
them
as
well
as
they
under
the
Old
:
and
if
we
are
expresly
commanded
to
sing
Psalms
,
Hymns
,
and
spiritual
Songs
,
then
either
we
must
sing
Davids
Psalms
,
or
else
may
affirm
they
are
not
spiritual
Songs
,
which
being
penned
by
an
extraordinary
gift
of
the
Spirit
,
for
the
sake
especially
of
Gods
spiritual
Israel
,
not
to
be
read
and
preached
only
,
(
as
other
parts
of
holy
Writ
)
but
to
be
sung
also
,
they
are
therefore
most
spiritual
,
and
still
to
be
sung
of
all
the
Israel
of
God
;
and
verily
,
as
their
sin
is
exceeding
great
,
who
will
allow
Davids
Psalms
(
as
other
Scriptures
)
to
be
read
in
Churches
(
which
is
one
end
)
but
not
to
be
preached
also
(
which
is
another
end
)
so
their
sin
is
crying
before
God
,
who
will
allow
them
to
be
read
and
preached
,
but
seek
to
deprive
the
Lord
of
the
glory
of
the
third
end
of
them
,
which
is
to
sing
them
in
Christian
Churches
.
Obj.
1.
If
it
be
said
,
that
the
Saints
in
the
Primitive
Church
did
compile
spiritual
Songs
of
their
own
inditing
,
and
sing
them
before
the
Church
,
1
Cor
.
14.15
,
16.
Ans.
We
answer
first
,
That
those
Saints
compiled
these
spiritual
Songs
by
the
extraordinary
gifts
of
the
Spirit
(
common
in
those
days
)
whereby
they
were
inabled
to
praise
the
Lord
in
strange
tongues
,
wherein
learned
Pareus
proves
those
Psalms
were
uttered
,
in
his
Comment
on
that
place
,
ver
.
4.
which
extraordinary
gifts
,
if
they
were
still
in
the
Churches
,
we
should
allow
them
the
like
liberty
now
.
Secondly
,
Suppose
those
Psalms
were
sung
by
an
ordinary
gift
(
which
we
suppose
cannot
be
evicted
)
doth
it
therefore
follow
that
they
did
not
,
and
that
we
ought
not
to
sing
Davids
Psalms
?
must
the
ordinary
gifts
of
a
private
man
quench
the
Spirit
still
speaking
to
us
by
the
extraordinary
gifts
of
his
servant
David
?
there
is
not
the
least
footstep
of
example
,
or
precept
,
or
colour
of
reason
for
such
a
bold
practice
.
Obj.
2.
Ministers
are
allowed
to
pray
conceived
prayers
,
and
why
not
to
sing
conceived
Psalms
?
must
we
not
sing
in
the
Spirit
,
as
well
as
pray
in
the
Spirit
?
Answ
.
First
,
Because
every
good
Minister
hath
not
the
gift
of
spiritual
poetry
,
to
compose
extemporary
Psalms
,
as
he
hath
of
Prayer
.
Secondly
,
Suppose
he
had
,
yet
seeing
Psalms
are
to
be
sung
by
a
joynt
consent
and
harmony
of
all
the
Church
in
heart
and
voice
,
(
as
we
shall
prove
)
this
cannot
be
done
,
except
he
that
composeth
a
Psalm
,
bringeth
into
the
Church
set
forms
of
Psalms
of
his
own
invention
;
for
which
we
find
no
warrant
or
president
in
any
ordinary
Officers
of
the
Church
throughout
the
Scriptures
.
Thirdly
because
the
book
of
Psalms
is
so
compleat
a
System
of
Psalms
,
which
the
Holy
Ghost
himself
in
infinite
wisdom
hath
made
,
to
suit
all
the
conditions
,
necessities
,
temptations
,
affections
,
&c.
of
men
in
all
ages
;
(
as
most
of
all
our
Interpeters
on
the
Psalms
have
fully
and
particularly
cleared
)
therefore
by
this
the
Lord
seemeth
to
stop
all
mens
mouths
and
minds
,
ordinarily
to
compile
or
sing
any
other
Psalms
,
(
under
colour
that
the
occasions
and
conditions
of
the
Church
are
new
,
)
&c.
for
the
publick
use
of
the
Church
;
seeing
,
let
our
condition
be
what
it
will
,
the
Lord
himself
hath
supplied
us
with
far
better
;
and
therefore
in
Hezekiahs
time
,
though
doubtless
there
were
among
them
those
who
had
extraordinary
gifts
,
to
compile
new
Songs
,
on
those
new
occasions
,
as
Isaiah
and
Macaiah
,
&c.
yet
we
read
that
they
are
commanded
to
sing
in
the
words
of
David
and
Asaph
,
which
were
ordinarily
to
be
used
in
the
publick
worship
of
God
:
and
we
doubt
not
but
those
that
are
wise
will
easily
see
,
that
those
set
forms
of
Psalms
of
Gods
own
appointment
,
not
of
mans
conceived
gift
,
or
human
imposition
,
were
sung
in
the
Spirit
by
those
holy
Levites
,
as
well
as
their
prayers
were
in
the
Spirit
,
which
themselves
conceived
;
the
Lord
not
then
binding
them
therein
to
any
set
forms
;
and
shall
set
forms
of
Psalms
appointed
of
God
not
to
be
sung
in
the
Spirit
now
,
which
others
did
then
?
Quest
.
But
why
may
not
one
compose
a
Psalm
,
and
sing
it
alone
with
a
loud
voice
,
and
the
rest
join
with
him
in
silence
,
and
in
the
end
say
,
Amen
?
Answ
.
If
such
a
practice
was
found
in
the
Church
of
Corinth
,
when
any
had
a
Psalm
suggested
by
an
extraordinary
gift
,
yet
in
singing
ordinary
Psalms
,
the
whole
Church
is
to
joyn
together
in
heart
and
voice
to
praise
the
Lord
.
For
,
First
,
Davids
Psalms
,
as
hath
been
shewed
,
were
sung
in
heart
and
voice
together
,
by
the
twenty
four
orders
of
the
Musicians
of
the
Temple
,
who
typed
out
the
twenty
four
Elders
,
all
the
members
especially
of
Christian
Churches
,
Rev.
5.8
.
who
are
made
Kings
and
Priests
to
God
,
to
praise
him
as
they
did
:
for
if
there
were
any
other
order
of
singing
Choristers
,
besides
the
body
of
the
people
to
succeed
those
,
the
Lord
would
doubtless
have
given
direction
in
the
Gospel
,
for
their
qualification
,
election
,
maintenance
,
&c.
as
he
did
for
the
Musicians
of
the
Temple
,
and
as
his
faithfulness
hath
done
for
all
other
Church-Officers
in
the
New-Testament
.
Secondly
,
Others
beside
the
Levites
,
(
the
chief
Singers
)
in
the
Jewish
Church
,
did
also
sing
the
Lords
Songs
;
else
why
are
they
commanded
frequently
to
sing
:
as
in
Psal
.
100.1
,
2
,
3.
Ps.
95.1
,
2
,
3
,
Ps.
102.
title
,
with
v.
18.
and
Exod
.
5.1
.
not
only
Moses
but
all
Israel
sang
that
Song
,
they
spake
,
saying
(
as
it
is
in
the
Original
)
all
as
well
as
Moses
,
the
women
also
as
well
as
the
men
,
v.
20.21
.
And
Deut
.
32.
(
whereto
some
think
John
had
reference
,
as
well
as
Exod
.
15.1
.
when
he
brings
in
the
Protestant
Churches
getting
the
victory
over
the
Beast
,
with
harps
in
their
hands
,
and
singing
the
Songs
of
Moses
,
Rev.
5.3
.
)
This
Song
Moses
is
commanded
not
only
to
put
into
their
hearts
,
but
into
their
mouths
also
,
Deut.
31.19
.
which
argues
they
were
with
their
mouths
to
sing
it
together
,
as
well
as
with
their
hearts
.
Thirdly
,
Isaiah
foretells
in
the
days
of
the
New
Testament
,
that
Gods
watchmen
and
desolate
lost
souls
(
signified
by
waste
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
Apostle
expresly
commands
the
singing
of
Psalms
,
Hymns
,
&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
hear
only
one
man
sing
?
To
all
these
we
may
add
the
practice
of
the
Primitive
Churches
;
the
testimony
of
ancient
and
holy
Basil
,
is
instead
of
many
,
Epist.
63.
When
one
of
us
(
saith
he
)
hath
begun
a
Psalm
,
the
rest
of
us
set
in
to
sing
with
him
,
all
of
us
with
one
heart
,
and
one
voice
;
and
this
,
saith
he
,
is
the
common
practice
of
the
Churches
in
Egypt
,
Libya
,
Thebes
,
Palestina
,
Syria
,
and
those
that
dwell
on
Euphrates
,
and
generally
every
where
,
where
singing
of
Psalms
is
of
any
account
.
To
the
same
purpose
also
Eusebius
gives
witness
,
Eccles
.
hist
.
lib
.
2.
cap
.
17.
The
Objections
made
ageinst
this
,
do
most
of
them
plead
against
joyning
to
sing
in
heart
as
well
as
in
voice
,
as
that
by
this
means
others
out
of
the
Church
will
sing
;
as
also
that
we
are
not
alway
in
a
suitable
estate
to
the
matter
sung
;
and
likewise
that
all
cannot
sing
with
understanding
;
shall
not
therefore
all
that
have
understanding
join
in
heart
and
voice
together
?
are
not
all
the
creatures
in
heaven
,
earth
,
seas
,
men
,
beasts
,
fishes
,
fowls
,
&c.
commanded
to
praise
the
Lord
,
and
yet
none
of
these
but
men
,
and
godly
men
too
,
can
do
it
with
spiritual
understanding
.
As
for
the
scruple
that
some
take
at
the
translation
of
the
book
of
Psalms
into
meeter
,
because
Davids
Psalms
were
sung
in
his
own
words
without
meeter
;
we
answer
,
First
,
there
are
many
verses
together
in
several
Psalms
of
David
,
which
run
in
rythms
,
(
as
those
that
know
the
Hebrew
,
and
as
Buxtorf
shows
,
Thesa
.
p.
629.
)
which
shews
at
least
the
lawfulness
of
singing
Psalms
in
English
rythmes
.
Secondly
,
the
Psalms
are
penned
in
such
verses
as
are
suitable
to
the
poetry
of
the
Hebrew
language
,
and
not
in
the
common
style
of
such
other
books
of
the
Old
Testament
as
are
not
poetical
;
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
,
that
they
may
be
understood
of
all
;
hence
the
Psalms
are
to
be
translated
into
our
English
tongue
;
and
if
in
our
English
tongue
we
are
to
sing
them
,
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
ear
,
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
neither
to
sing
his
poetical
verses
in
English
poetical
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
.
Neither
let
any
think
,
that
for
the
meeter
sake
we
have
taken
liberty
,
or
poetical
license
to
depart
from
the
true
and
proper
sence
of
Davids
words
in
the
Hebrew
Verses
;
no
,
but
it
hath
been
one
part
of
our
religious
care
and
faithful
endeavour
,
to
keep
close
to
our
Original
Text
.
As
for
other
objections
taken
from
the
difficulty
of
Ainsworths
tunes
,
and
the
corruptions
in
our
common
Psalm
books
,
we
hope
they
are
answered
in
this
new
Edition
of
Psalms
,
which
we
here
present
to
God
and
his
Churches
.
For
although
we
have
cause
to
bless
God
in
many
respects
for
the
religious
endeavours
of
the
Translators
of
the
Psalms
into
meeter
,
usually
annexed
to
our
Bibles
,
yet
it
is
not
unknown
to
the
godly
learned
,
that
they
have
rather
presented
a
Paraphrase
,
than
the
words
of
David
translated
according
to
the
rule
,
2
Chron
.
9.30
.
and
that
their
additions
to
the
words
,
detractions
from
the
words
,
are
not
seldom
and
rare
,
but
very
frequent
,
and
many
times
needless
,
(
which
we
suppose
would
not
be
approved
of
,
if
the
Psalms
were
so
translated
into
Prose
)
and
that
their
variations
of
the
sence
,
and
alterations
of
the
sacred
Text
too
frequently
,
may
justly
minister
matter
of
offence
to
them
that
are
able
to
compare
the
Translation
with
the
Text
;
of
which
failings
some
judicious
have
oft
complained
,
others
have
been
grieved
;
whereupon
it
hath
been
generally
desired
,
that
as
we
do
enjoy
other
,
so
(
if
it
were
the
Lords
will
)
we
might
enjoy
this
Ordinance
also
in
its
native
purity
:
we
have
therefore
done
our
endeavour
to
make
a
plain
and
familiar
Translation
of
the
Psalms
and
words
of
David
into
English
meeter
,
and
have
not
so
much
as
presumed
to
paraphrase
,
to
give
the
sence
of
his
meaning
in
other
words
;
we
have
therefore
attended
herein
,
as
our
chief
guide
,
the
Original
,
shunning
all
Additions
,
except
such
as
even
the
best
Translators
of
them
in
Prose
supply
,
avoiding
all
material
detraction
from
words
or
sense
.
The
word
ן
,
which
we
translate
And
,
as
it
is
redundant
sometime
in
the
Hebrew
,
so
sometime
(
though
not
very
often
)
it
hath
been
left
out
,
and
yet
not
then
,
if
the
sence
were
not
fair
without
it
.
As
for
our
Translations
,
we
have
with
our
English
Bibles
(
to
which
,
next
to
the
Original
,
we
have
had
respect
)
used
the
Idoms
of
our
own
tongue
instead
of
Hebraisms
,
lest
they
might
seem
English
Barbarisms
.
Synonymaes
we
use
indifferently
,
as
folk
for
people
,
Lord
for
Jehovah
,
and
sometime
(
though
seldom
)
God
for
Jehovah
;
for
which
(
as
for
some
other
interpretations
of
places
cited
in
the
New
Testament
)
we
have
the
Scriptures
authority
,
Psal
.
14.
with
53.
Heb
.
1.6
.
with
Psal
.
99.7
.
Where
a
phrase
is
doubtful
,
we
have
followed
that
which
(
in
our
own
apprehension
)
is
most
genuine
and
edifying
.
Sometime
we
have
contracted
,
sometime
dilated
the
same
Hebrew
word
,
both
for
the
sence
and
the
verse
sake
:
which
dilation
we
conceive
to
be
no
paraphrastical
addition
,
no
more
than
the
contraction
of
a
true
and
full
translation
to
be
any
unfaithful
detraction
or
diminution
:
as
when
we
dilate
who
healeth
,
and
say
,
he
it
is
who
healeth
;
so
when
we
contract
,
those
that
stand
in
awe
of
God
,
and
say
,
God
●●a●ers
.
Lastly
,
because
some
Hebrew
words
have
a
more
full
and
emphatical
signification
than
any
one
English
word
can
or
doth
sometime
express
;
hence
we
have
done
that
sometime
which
faithful
translations
may
do
,
viz.
not
only
to
translate
the
word
,
but
the
emphasis
of
it
;
as
{αβγδ}
mighty
God
,
for
God
,
{αβγδ}
humbly
bless
,
for
bless
;
rise
to
stand
,
Psal
.
1.
for
stand
;
truth
and
faithfulness
,
for
truth
.
Howbeit
for
the
verse
sake
,
we
do
not
alway
thus
,
yet
we
render
the
word
truly
,
though
not
fully
;
as
when
we
sometime
say
,
rejoyce
,
for
shout
for
joy
.
As
for
all
other
changes
of
numbers
,
tenses
,
and
characters
of
speech
,
they
are
such
as
either
the
Hebrew
will
unforcedly
bear
,
or
our
English
forceably
calls
for
,
or
they
no
way
change
the
sence
;
and
such
are
printed
usually
in
another
character
.
If
therefore
the
verses
are
not
so
smooth
and
elegant
,
as
some
may
desire
or
expect
,
let
them
consider
,
that
Gods
Altar
needs
not
our
polishings
,
Exod
.
2.
for
we
have
respected
rather
a
plain
Translation
,
than
to
smooth
our
verses
with
the
sweetness
of
any
Paraphrase
;
and
so
have
attended
Conscience
rather
than
Elegance
,
Fidelity
rather
than
Poetry
,
in
translating
the
Hebrew
words
into
English
language
,
and
Davids
poetry
into
English
meeter
;
that
so
we
may
sing
in
Sion
the
Lords
Songs
of
praise
according
to
his
own
will
;
until
he
take
us
from
hence
,
and
wipe
away
all
our
tears
,
and
bid
us
enter
into
our
Masters
joy
,
to
sing
eternal
Hallelujahs
.