is the same Psalm only inserted into the body of the Book of the Psalms the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sing Psalms And thus the same word in the same verse is exprest by these two words yet hold forth one thing In Esay 12.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the title of Psal 38.1 Mizmor is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated a Song and in most of the titles one is used for another without distinction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schir which is most usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Song yet is also rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Psalm Psal 45.1 and 47.1 And by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hymn Esay 42.10 As for the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tehillim that comprehends fully both Hymns and Songs it is the general title of the Book of Psalms where the variety of them are contained And as some particular Psalms are called in the Greek Hymns or Odes according to the two former words so this word is put at top holding forth the significancy of all the rest and distinguishing the Psalms from all other Books of Scripture as these that know the superscription of that Book understand and it signifies the most universal and full way of praising God especially by singing and it 's exprest by various words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to commend or set forth the reputation of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glorifie or discover the glory of another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bless with many other expressions So in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 145.1 but most especially is this last word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word for all Psalms exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hymn as 2 Chron. 7.6 and 23.13 Psal 39.4 2 Chron. 29.30 Psal 21.13 Psal 64.1 and 99.3 where the one word is translated by the other For their conjunction of each of them together in one title of a Psalm is very usual and often inverted The title of Psal 29.1 is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mizmor Schir in the Greek Translation it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm of a Song or a Song and a Psalm So 64.1 and 47.1 and 86.1 but in 65.1 there the title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Song of a Psalm or a Song and Psalm So Psal 82.1 But unto the title of Psal 75. the 70 Greek Interpreters from whom these words are borrowed in the New Testament do adde all the three together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Psalm to Asaph in or with Hymns a Song to the Assyrians By all which we see and might by many more 1. That there is not such a critical distinction to be made between a spiritual Psalm and a Hymn and Song but that they are put indifferently one for another 2. Having opened the words with their use I hope with advantage to those that know the language of the Hebrew with the Septuagint let us now consider them as the matter to be sung and what these Psalms Hymns and Spiritual Songs are whether Davids Asaphs Hemans and such other which are found in Scripture pen'd by holy men upon special occasions or another of a new composure the former of which I affirm to be an Ordinance of the New Testament 1. These are the titles given solely to Davids Psalms and the other Scripture-Songs which these holy men Divinely inspired breathed forth and left on record And as Mr. Cotton excellently argues What reason can there be why the Apostle should direct us in our singing to the very title of Davids Psalms and other Scripture-Songs if he meant we should not sing these Psalms and Songs Either we must exclude Davids Psalms and the rest from being called Psalms or Hymns or Spiritual Songs or else they must be sung as well as others 2. The names are borrowed from the Greek Translaters of the Old Testament and there is no distinction of them in the New neither can any one tell what they mean but as by their use in the Old Testament Now these names were used there as peculiar characters to express and distinguish the works of David and the rest which were penned to be sung in the Church Let these which are against singing Davids Psalms and of other holy men shew us any one word or syllable in the New Testament where any of these words are taken in any other sense then as they were in the Old and yet we are commanded to sing them in the New on this ground the case would be soone concluded when the question is propounded granting this is a command for singing what shall we sing why Psalmes Hymnes and spirituall Songs how shall we know what these are we must looke in Scripture where these words are used now we finde them nowhere explained so properly as in the Old Testament where they are the usuall titles of Davids Psalmes and the Songs of other Holy men and no other use of them exprest in the New why may not we judge then these are the Psalmes and Hymnes and spirituall Songs we are there commanded for to sing But 3. Come to the New Testament and there when ever Christ or his Apostles speak of Psalmes they refer us to Scripture Psalmes Luke 20.42 Christ saith As it is written in the Booke of the Psalmes that is the 110. Psalme The Lord said unto my Lord sit thou at my right hand in Luke 24.44 when Christ would make an exact division of the Old Testament he divides them into the Law of Moses the Prophets and the Psalmes distinguishing the Psalmes from all other Scripture as a peculiar booke by it selfe And as when we are commanded to read the Law and the Prophets we cannot thinke them to be any other then the writings of Moses and Samuel and the rest of the Prophets in the Old Testament So when we are commanded to sing Psalmes not the Law or the Prophets how can we imagine it unlawfull to sing that part of Scripture which is properly called the Psalmes as the writings of David Asaph c So the Apostle Acts 1.20 speaking of Judas his fall and ruine saith as it was written of him in the Booke of the Psalmes Let his habitation be made desolate c. Psal 69.26 and in the 16. verse saith Peter the Holy Ghost by the mouth of David spake this concerning Judas v. 20. for it is written in the Booke of the Psalmes Acts 2. Acts 25. and 29. in stead of saying as in the Psalmes he saith David speaketh of Christ thus and thus in Psal 16. Acts 13.33 speaking of Christ againe he saith As it is written in the second Psalm and v. 35. As it is written in another Psalm which is the 16. By all which is cleare
what Christ and the Apostles would have us understand by Psalmes when we are commanded to sing them especially these Psalmes which are called the Booke of the Psalmes and there is no other Psalmes spoken of in the New Testament and the Holy Ghost is the best Expositor of his owne commands Now men must either deny these of Davids as before to be Psalmes or else they are bound to sing them as for Hymns and Songs they are comprehended under this generall word Psalmes being all exprest in the Booke of the Psalmes as hath beene demonstrated 4. Let us consider the vanity of the contrary opinion in regard it utterly makes way for will-worship which they seeme to be so much against For first I am commanded to sing Psalmes Hymnes Songs the Old and New Testament speake of no other Psalmes then of Davids and Asaphs and of such like inspired persons and they are called the Psalmes by Christ and his Apostles but you must not sing them say they I ask what Psalmes then must you sing there is no light in Old Or New Testament to warrant any other either you must fancy a Psalme and say Christ meant this way when he spake of the Booke of the Psalmes and devise a new way of worship out of your owne braines or else sing these Psalmes which Christ and his Apostles call Psalmes Besides 2. How can any man perswade himselfe or others when he sings that he sings a Psalme when he doth not sing that which in Scripture is onely called a Psalme Or how can any man distinguish now I sing a Psalme now a Hymne now a Song when there is not one word in the New Testament to distinguish them one from another or the two latter from the Booke of the Psalmes if any man from the New Testament can distinguish a Psalm from a Hymne or a Hymne from an Ode or Song or any one from another but as they borrow it from the Old Testament erit mihi magnus Appollo he shall be an Oracle I will consu t more then with Scripture They tell us Davids Psalmes and the like are not to be sung Christ and his Apostles call them specially by the name of Psalmes and command us to sing Psalms Now let them shew us any other Psalms from Scripture and we are satisfied but its hard to be perswaded from such a pretious Ordinance by a meere Negative and the workings of a melancholy fancy or the presumption of a hot braine that he hath a gift of composing Psalmes and Songs and Hymnes for the edification of the Church Let us goe on further and try the Scripture examples and begin with our Lord Jesus Christ and his Disciples after the adminstration of his Supper it s said in Math. 26.30 and Marke 14.26 when they had sung an Hymne or a Psalme as the margent expresseth it and it s all one they went forth to the mount Olivet the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Take it either as all Translators interpret having sung an Hymne Hymne dicto Arab They went forth or they went forth hymning or singing of a Psalme it s not materiall But 1. It s clear they sung openly with their voice 2. They sung a Psalme or Hymne now what this Hymne should be is the question whether one of Davids Psalmes or any in that Booke to which I answer 1. It s onely said they sung a Hymne or Psalme and its most probable yea demonstrative that it was one of these Psalmes or Hymnes of David and the other Holy men because Christ himselfe speakes of no other as before 2. Because Christ was so much prophesied of in these Psalmes which were formerly sung prophetically and with thansgiving for these very acts before-hand 3. Because Christ did still quote the same Psalmes to prove both his Divinity and sufferings so did his Apostles Now it was no more dishonour or unsuitable to Christ to sing with his Disciples one or more of these Hymnes or Psalmes then it was to prove himselfe and his mediatorship by them which he doth in all the former places yea the very nature and manner of his sufferings 4. We have Scripture ground from Christs expression to believe the one and onely our owne conjectures that he sung any other Psalmes or Hymnes and that Christ both before and after his death should bring his choice proofs of his person and humiliation and glory from the booke of the Psalmes and when he was to suffer it should be found they sung a Psalme or Hymne and yet not one of these Psalmes is very hard to presse on a Scripture conscience especially when the act exprest is in generall and the same word used for singing such Psalms and no other determination of it in the N. Testament let men but weigh things in an equall ballance of the Sanctuary and Judge yea let them who are so high on the other side shew us from Scripture what that Hymne or Psalme was which Christ and his Disciples sung after the Supper and give us any place as a comment on it and but the hint to our demonstration and we shall thinke our selves well quit of such a mistake in the meane while the argument stands thus untouched Christ and his Disciples sung an Hymne and Christ and the Apostles speake of no other Hymnes or Psalmes but these recorded in the Old Testament especially these in the booke of the Psalmes therefore they sung none other And surely Christ would conforme his practise to his expressions or would have made some distinction The second great example of singing is that of Paul and Silas Acts 16.25 where it is said They sung an Hymne to God or gave praises in the prison at midnight we are still on the same account as formerly and aske what this Hymne was they sung if not one of these Psalmes of Scripture which they might have chosen for this present condition If any one can say it was an extemporary ejaculation let them shew us their proofe we shew them the Scripture-use of the word and which was knowne to them and these that oppose must have something from the reason of the Text or use of the Word to contradict us and confirme themselves they did not barely sing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sung Hymnes and doe not wee goe on surer grounds that sing these Psalmes and Hymnes which in the New Testament Christ and his Apostles doe call so then what we imagine to bee Psalms and Hymns c. by an unscripturall supposition so that the summe of all may be drawn up thus to argue 1. It is our duty to obey Divine commands It is a command to sing Psalms Hymns spirituall Songs ergo it is our duty 2. It is a command to sing Psalmes Hymnes spirituall Songs as to the matter but there is no other Psalmes Hymnes or spirituall Songs mentioned in the Old or New Testament but these which are pen'd by Holy men inspired to that end ergo
it is our duty to sing them CHAP. III. An Answer to that Objection concerning singing by a gift not set Psalmes ONe speciall Objection that is made against singing Scripture Psalmes c. is that it hinders the exercise of gifts and so it s but formall all dutyes in the Church must be done from a gift Answer 1. You see here is a duty laid on us no such limitation as from a gift 2. The matter is prescribed you Psalmes and Hymnes and Songs and to these you are especially enjoyned now the limitation of the matter limits the duty 3. There is no promise of such a gift in the Gospel to compose Psalmes and Hymnes God hath provided matter sufficient there is a promise for the spirit of prayer and supplication Zach. 12. and of preaching and prophesying in Joel repeated in Acts 2. but no distinct promise for a gift of spirituall Poetry or Singing for there are but three things required to singing fit matter a voice and heart all which may be performed without any such speciall gift of composing the matter is ready if the heart and voice be present 4. It is a duty laid generally on the whole Church without any distinction of gifts all are commanded to sing c. Here is no hint of a gift required 5. Christ would not ordaine an Ordinance of such consequence which the Churches should want the use of some utterly and not one among many should know what it meanes for there is hardly one among a thousand of Saints which hath such a gift of composing Psalmes and Hymnes c. and if it be an Ordinance in one Church all others may want it and so be deprived of the comfort of such a sweet Ordinance for want of a pretended gift when they have matter enough of praises before them 6. It is lawfull to make use of the gifts of others as well as to use our owne when a man hath a gift of prayer I joyn with him and make use of his gifts c. So is it much more lawfull to make use of the gifts of holy and blessed men in Scripture who had that glorious gift of composing all sorts of Psalmes Hymnes and spirituall Songs and when we sing them with melody in our hearts we manifest all those treasures of the gifts of the spirit that breathed in these Psalmes c. as if we had from a personall gift composed them our selves for if we sing them with the same understanding with the same inward affection of love joy c. wee sing them with the same spirit 7. If there were such a gift promised it would have beene mentioned by Christ or his Apostles as the gift of tongues and miracles were and Saints would have been instructed to seeke for it and these that had it would have beene commanded to wait on it as the Elders are on exhortation teaching ruling the Deacons on administring and distributing c. Rom. 12.6 7 8 9 10. 8. It is Antichristian to introduce an Ordinance to be practised among the Churches which hath not been commanded by Christ and his Apostles these that differ make much use of the word Antichristian and cannot but grant this principle to be undeniable now I assume but to introduce A way of singing by a gift with casting off Scripture Psalmes and Hymnes and Songs was never commanded by Christ or his Apostles ergo it is Antichristian the minor hath beene proved before there is no mention in the writings of Christ or the Apostles of singing Psalms by a personall gift or of a gift of composing Psalmes either for our selves or the Church neither is there mention of any other Psalmes Hymnes and Songs as the matter to be sung but such as are pen'd in Scripture and left to be sung by all the Churches Thus if men will being in a new Ordinance they must shew their authority from the Word or else apply the word Antichristian to themselves For that expression in 1 Corinth 14.26 When you come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one hath a Psalme hath a Doctrine c. from whence they gather they had a gift of composing Psalmes by the Spirit which they were to sing in the Church if they did it orderly To which I further answer there is not any thing to explaine what Psalme this was 2. We have more reason to think it was one of these Scripture Psalmes which the New Testament alwaies calls a Psalm as he saith in the second Psalme and in another Psalme as before far more reason then they have to say it was a Psalme of their owne composing by a gift every one hath a Psalme that is this and the other have a Psalme that is one had this Psalm in Scripture which he thought most proper another another of these Psalms for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be taken universally of all but singularly one hath this another that thus some but rather the meaning is not as if one had this Psalme and another another but one hath a Psalme another a Doctrine another to speake with tongues another to prophesie now thus there was a confusion among them one would have a Psalme sung another would have his Doctrine or word of Construction as most fit another his Revelation Now the Apostle onely tells them they might all be done one by one and in order he that had a Psalme to be sung might in its proper place but this doth not prove that it was a Psalme extemporarily composed or by a personall gift or that it was not one of the Psalmes in that which the Scripture calls the Booke of the Psalmes Object If any say further It must needs be from a gift because it is joyned with other acts which were meerely from a gift as Doctrine Tongues Revelations Prophecy Interpretation I Answer Of these things here named some are accounted extraordinary and peculiar as gifts of Tongues Revelations fitted for these times the other ordinary as Doctrine Interpretation Prophesie though some thinke this last extraordinary also so having a Psalme may be accounted ordinary and not from an extraordinary gift as the gift of tongues was however you must not make a particular argument from things of divers considerations and uses 2. Other Scriptures have determined what a Psalm is and it may be easily gathered what it is in the Corinthians for one to have a Psalme we prove they had a Psalme let them prove what that Psalme was besides these Scripture Psalmes onely mentioned in the New Testament It is most evident that the matter of singing is determined by the words of the Apostle in Colos 3.16 Let the word of God dwell richly in you c. which in Eph. 5. is more in generall Be filled with the Spirit which doe not make any difference for the Word and the Spirit must make up the melody in our hearts but still the word of God is the matter to be sung with the Spirit as it
is the matter for reading preaching intepretation but he here names that part of the Word which belongs to the duty he enjoynes as a speciall part of that Word which ought to dwell richly in them as to such a duty of singing So that 1. If Psalmes and Hymnes and Songs be part of the word of God then they may be sung 2. If that part of the Word be more properly fitted to the duty commanded then any other it must be so restrained here 3. That it is so appears because he speakes so particularly That the Word might dwell in them richly teaching and admonishing one another not in generall as by Preaching Doctrine or the like but in Psalmes and Hymnes and spirituall Songs which must needs be the great duty in the Text and all before restricted to that 4. Then the Word of God in generall or any speciall Word of God may be said to dwell richly in a person when the spirituall intent sense and meaning of it with the inward spirit and power of it upon all occasions doth appeare in the duties commanded by it and thus you may see the verse in its parts 1. Here is the duty singing 2. The Word of God the matter 3. The specialty of the Word so fitted to the nature of that duty Psalmes Hymnes and spirituall Songs 4. The peculiar way how to be a perfect spirituall Singer it is to have this word dwell in a man and richly having the true sense sweet experience of this word in the heart being upon all occasions able to cull out in the language of Scripture Psalmes Hymnes and Songs suitable to our owne conditions or others If the Apostle had meant here a gift of composing new Psalmes c. as he would not have used the Old Testament language without an explanation so he would not have mentioned the word of God in such a close limitation as in Psalmes and Hymnes and Songs which are exegeticall to the word of God to be sung if he had not intended that part of the Word as fitted for that Ordinance for no man knowes what these expressions hold forth but as they are found in the word of God and as a distinct and eminent part of it It were more proper to say Let the grace of God dwell in you or the goodnesse of God that you may from the sense of it break forth upon all occasions to praises But to name the Word of God and name it with that modification as Psalms Hymns Songs which we all know is a part of it and bid us sing and deny us in his intention for to sing these Psalmes which are part of that Word is too unworthy a reflection on the Holy Ghost and the Pen-men of Scripture And that seemes very strange to affirme that I may not sing that Word of God which is called by the name of Psalmes Hymnes and Songs when this Word must dwell in me richly to that end and use Lastly the singing of these Psalmes Hymnes and Songs as the Word of God is most adapt and proportioned to the particular use the Apostle intended by singing in the Church which was to teach and admonish one another Now no gift of any Saint can be so powerfull and authoritative to teach as the Word of God in these Psalmes which were pen'd by the spirit as a rule to all Saints and their gifts and as the Word of God is made use of severall wayes to teach and admonish so this is one speciall way by Psalmes Hymnes Songs VVhen I sing by a pretended gift I see cause of jealousie that it may be more a fancy then the spirit every man hath cause of suspition from whence it comes and ere I can be satisfied I must compare it with and try it by the Scripture straine of Psalmes Hymnes and Songs But by singing the very words of Scripture with sense and experience I teach both by my holy carriage in the action and the word it selfe commands by its owne authority as when it is read But that I may more clearely open this how that the Word of God in Psalmes Hymnes and Songs is the most fit matter of singing let us view that part of the Word called by these names and see how far it will reach this kinde of edification beyond all that which may come from a present gift to compose matter for such a duty 1. Besides the spirituall elegancy of phrase the inspired style of that part of holy writ which is beyond ordinary with the height of matter of no vulgar composure it having such a standing stamp of Divine authority on it must needes conveigh its sense with more weight and power then any thing from particular invention though assisted by a gift of the spirit which comes but in the second place and cannot be put in any consideration with that authority as the other nor inserted among the heavenly Canons and Scripture rules for Saints to build their faith on or direct their lives 2. The largenesse and comprehensivenesse of the scope of the shortest Psalme is so that it will give matter to study and ponder on and give advantage to enlarge our thoughts and affections on more then any particular gift of any Saint now can be rationally conceived to afford for commonly the best gifts are but an enlargement of the first text and bring forth nothing de novo no new thing and all these Saints with all their gifts must be glad to have recourse to that part of the Word as the rest for the fulnesse of teaching and admonition 3. The variety of matter in these Psalmes c. is so wonderfull that they doe provide before-hand by an eternall wisdome for the conditions of all Saints either personally or mystically that no man sing any thing but if that Word dwell in him richly he may finde a suitable Psalme prepared for him by the foresight and wise and infallible directions of the Almighty and in this the Booke of the Psalmes transcends all other parts of Scripture and may be called the Epitome of the whole Bible In some Scriptures you have little but matter of precept in others little but historicall relations of persons and actions but in the Book of the Psalmes you have the variety of matter contained in all the whole Scripture most suitable to the vast duty of singing praises 1. Matter of all sorts of prophesies referring to the very latter end of the world 2. All sorts of generall and speciall directions either for Faith or Life 3. All sorts of promises fitted to particular conditions 4. All sorts of experiences in what condition a soul may be in either of tryall or triumph either to soule or body 5. All sorts of signes and characters of heavenly motions and frames to God 6. All sort of thanksgivings and prayses for spirituall or temporall mercies with their various discords which makes up the harmony of the whole He is a childe in the Scripture that doth not
admire the unparallel'd variety of truth in that Booke so that if I were raised by some extraordinary gift to the greatest enlargement of composing a Psalme or spirituall Song on a speciall occasion I should come short of the variety and fulnesse of the least of these Psalmes and yet the ignorant standers by might more admire my gift and there would be more danger in it then to sing the Scripture Psalmes which have nothing from men to grace them but their owne native majesty and authority And truly it is somewhat odde for one to be set up by others or for any one to be set up himselfe as a spirituall Poet in the Church and the Church to sing his thoughts with the neglect of the Word of God which it furnished with such variety for the conditions of soules And as the Word of God in generall is so large and vast and various that all the Saints with their highest emprovements can never come up to the fulnesse of it and all the vast folioes that have been written by commentators of all sorts have hardly pierced the barke the shell the letter and all Saints of the highest attainement must digge into it as the onely visible Mine and we must not exclude the Psalmes as to singing from that fulnesse and variety seeing Christ himselfe when he distinguisheth the whole Scripture gives the Psalmes an equall part CHAP. IV. Concerning the Translation of Davids Psalmes and other spirituall Hymnes and Songs with the Answer to the Objection arising from it I Have endeavoured to prove the duty let us consider the strength of the maine Objections against it Ob. The first in order is that which carps at the Translation and that into Meetre as the humane invention the Translation say they is corrupt and especially as into Meetre and Tune if you will sing Davids Psalmes sing them in Hebrew as they were sung formerly this they much stick on Sol. To which I answer That in these Psalmes and Songs there was a set Meetre fitted to Tunes and Voices and musicall Instruments none can deny that observes the Dedications of most Psalmes and those of understanding that can read learned Gomarus may see it fully and with great exactnesse where the spirituall poesie of these Psalmes is excellently set forth 2. So farre as there is corruption in the Translation it is spurious and not to be approved of but corrected 3. But Translations according to the import of the words and sense of the text are as much the Word of God as the Text in the originall for the coherence of word and sense make up the copy entire and perfect 4. Which followes the Translation of the words in Meetre if it have the full sense of the words is as much the Word of God as if it were translated in prose or ordinary sentence for reading for it is not the way or method but the sense and meaning of the words that is the Word of God So that I may as well say when I sing in such a composition it is as much the Word of God as when I read the same words in the Bible onely they are orderly disposed for that action None must by this reason pretend to know the Word of God in reading or expounding but he that knowes the Hebrew and Greeke and that must be also in the first perfect copy immediately transcribed from inspired understandings for all things besides are either translations or additions or substractions from which two last comes perfect corruption So that a translation for singing or reading is the same Word of God as long as it hath the same substantiall truth in it and sing them which way you will either as they lie in the verse or as the same verse is digested into staves and with musicall notes it is all one as to the nature of singing and the translation may be as Orthodoxe in Meetre as in Prose so that you see what force efficacie that objection from the translation carries with it I confesse there are many defects in the translation into Meetre but there are the like in some copies in prose or continued sentence but as to the nature of the thing one verse may as well he made two according to musicall notation and yet retain the same continued sense as remain one only bounded by Arithmeticall figures as 1 2 3 c. Ob. But if any one say the Psalmes as thus translated into Meetre are but an humane invention and you worship God onely after a humane forme Sol. The Answer is at hand 1. To know the significancies of the tongues and how to translate them to edification is a speciall gift of Gods spirit 1 Cor. 12.28 29. 1 Corinth 14.1 2 3 4 5 6. 2. On this ground we read humane inventions when we read the Old or New Testament in any translation but the first copies of Hebrew and Greek wherein they were first written 3. Is it not more a humane invention for to sing any thing of my owne composing then for to sing the very matter and sense of the Word of God in my owne tongue and yet its usuall among these that are against this Ordinance to cry aloud It is a humane invention Antichristian 4. The translation of the Scripture for to be read is as much a humane invention as in poësie to be sung out this is an Objection urged for want of a better Ob. The next grand Objection is that we may as well use a set forme of Prayer as of singing Psalmes the one is as lawfull as the other the one stints the spirit as much as the other Sol. 1. There is no Divine holds that a set forme of Prayer is absolutely unlawfull for then no man may meditate before-hand what he ought to pray for nor consult with his owne mouth or Gods promises for if I meditate on what I neede and what God hath promised I forme such petitions and tye my selfe to them as necessary to be petitioned for and it may be I may have no occasion for a long while to begge any thing of God but the substance of these premeditated considerations of my want 2. Here lyes the unlawfulnesse of set forme of Prayer that it is composed by one and imposed by another to which I am limited let my wants be what they will requiring further additions when I neither study my owne wants nor am permitted to urge them to God in my prayer 3. This is a more suitable Objection against those that pretend to sing by a gift and doe make Psalmes or Hymnes or Songs for themselves and others with neglect of inspired Psalmes and Hymnes So singing of Psalmes and using a set forme of Prayer are very nigh of kin and hold much correspondency 4. But to sing the very words of these Scriptures with understanding is a command as hath beene formerly proved and if you take a set forme of praying for praying Scripture words and speaking to God in that