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
language it is not only lawfull but is the excellency of some Saints who seldome make a Petition but they urge it in Scripture dialect and shew the Word of God to dwell richly in them thus for singing to praise God or sing to God in his owne forme of words in the spirit and understanding what can be more suitable to God and sweet to the soule 5. There is a great deale of difference betweene praying and singing as to the method of performance though praying and praises may be considered in the same duty yet praying and singing require a distinct method for the very words to sing Psalmes and Hymns and Songs import a speciall method of the voice in a set tune and proportion whereas prayer in the method of performance requires no such exactnesse if one should take on him to sing and not in a set forme and tune he would be ridiculous to all hearers but a man hath a larger liberty in prayer and is not tyed to such strait connexions heighths and falls stops and pauses but the nature of this Ordinance calls for it else it cannot be done gracefully though there be grace in the heart And if the Apostle had not meant by singing of Psalmes singing musically he would have onely bid them praise in the generall and have left out the outward expression of it which cannot be acted but in a set forme 6. If singing were not in a musicall manner as before it were the same with prayer for you may sing out a prayer and praise in praying Thus in Davids Psalmes How many Psalmes which were matter only of petition yet were sung with faith and confidence in God For performance the Apostle James distinguisheth them apparently Is any sick let him pray is any merry let him sing Psalmes and the other Apostle Let us pray with the Spirit and understanding and sing with the Spirit c. Now wherein lies the difference In prayer you have variety of workings and considerations there is Deprecation Imprecation Acclamation and Admiring Pleading and urging promise and the like So in singing there are the like the difference is onely in the set and musicall way of expression which requires a more set forme before-hand to rule my outward carriage by in that Ordinance whereas in prayer we are not tyed to such a severity of method and so need not have our words so formed Another plea which is somewhat scurrilous by the ruder sort yet much urged is that we lye when we sing Psalmes and affirme that we cannot but lye when we sing the phrases of many Psalmes As that of David O Lord I am not puffed in minde I am as a weaned childe c. To which I replie in generall that some may not have the frame of these expressions when they sing and so may performe a duty which may be but as a lye to them But 1. In speciall there is no Saint but can in some measure say what ever David saith in that or any other Psalme describing the spirituall qualification of his heart all graces are in every Saint there in the seede and habit and in a proportion though all are not so eminent and apparent in the bud and fruit though no godly man is free from pride yet he cannot be a godly man that is a proud man in actu signato which hath never been humbled and brought out of himselfe thus all along the 119. Psalme that Anatomy of a Saints inward parts when David saith He delights in the Law of God He hopes in Gods mercy His soule longs after God He keepes his Commandements He hates every evill way c. every godly man may sing these and all other Psalmes and speak truth for the reality of these frames are the same in every gracious heart 2. Whatever I finde to be the case of any Saint I may make it mine according to the likenesse of my condition to it and yet not a lye 3. One great use of singing is to commend the excellency of such graces which are and have beene in others to sweeten the harshnesse of other duties and to stirre and quicken the heart to the endeavouring after such like frames therefore some Law-givers have put their Lawes into verse first that the people might take a pleasure in them and sing them as their recreations and be the more insinuated into obedience 4. I can tell no lye so long as in the sincerity of my soule I study my duty and sing with desire after such qualifications from the contemplation of the beauty of them in such holy men though I doe not finde the present frame so high as I breathe after and such men found at present Ob. But this Objection grant it in its full Latitude proves nothing against the nature of the Ordinance of singing but the persons who sing who are not fitly qualified to some expressions Againe others plead Psalmes that are sung are not suitable to my condition Sol. 1. That is nothing still against the Ordinance of singing if it do not fit you it fits others But 2. There is nothing in Scripture-expressions but all Saints at all times may make some use of in the very reading or singing if not so particularly yet as to the generall nature of instruction and edification it is profitable Saints must read all Scripture with faith and understanding though every place may not so directly open their present condition and why may not they sing as well all Psalmes 3. It should be the care of Officers in the Church to be very choice in picking out Psalms fit for the Church according to the nature of the body and times and seasons and I could wish there were more choicenesse observed in that particular yet the Ordinance remaines still the same 4. When I sing any of these Psalmes I should by Faith personate the same state of the Church or the Saints as when I apply promises made to others I doe their conditions as if it were spoken to mee 5. It is for want of Divine study of the nature of these Scripture-expressions and the mystery of them that we say such a Psalme is unsuitable to our conditions for if when I read understandingly I can get profit by them I can the same when I sing them 6. If it doe not reach my condition as to a particular case I am troubled withall or the providence I am eminently under yet it concernes the state of the Church and I may sing them as a Member of the same Body and sympathising with them either in sorrow or joy in afflictions or triumphs which is a speciall way to act the graces of Saints somtimes to sing what concernes others as themselves as to pray for others as themselves this is like Christs heart in heaven Lastly you have opportunity enough to chuse Psalmes for your emergencies It is good to keepe the harmonie of the whole Body in the maine Ob. That which followes next as urged against
of Abraham But 2. If they take the promise of the Spirit in a limited and restrictive sense for the external gifts as the most do for the gifts of tongues and miracles and prophesy they both clip the promise and make the argument and comfort from it invalid and of no efficacy 1. It 's a mighty wrong to that famous promise of the Spirit to circumscribe it in these accidental gifts which were especially necessary and almost only for that season when it 's a promise that reacheth all the latter daies and is still accomplishing though all these extraordinary gifts are ceased 2. This straitned sense is expunged by the manner of the expressions of that Prophesy both in Joel and this in the Acts I will pour out of my spirit on all flesh and on your servants and handmaids will I pour out of my spirit Which shews the universality and variety of the subjects and blessings in this promise that it shall be so large and full a mercy as if there were to be no limitation of its measure 3. If it were meant meerly of these gifts why then there is no more benefit of that promise after the Apostles daies but that Christ was out of date and did expire with that age whereas it is a promise made for all the time of the New Testament which is exprest by the latter daies and the last daies up and down the Scripture A parallel promise to this you have in Isa 44.3 I will pour water on him that is thirsty and floods on the dry ground I will pour my spirit on thy seed and my blessing on thy off-spring Now the promise of the spirit is alwaies appropriated to the New Testament daies And secondly This cannot be the meaning of this phrase if we consider to whom the Apostle speaks to persons pricked in their hearts wounded for their sins in crucifying of Iesus Christ crying out v. 37. Men and Brethren what shall we do to be saved Now what comfort could this be to tell them they should have extraordinary gifts their hearts were bleeding under sin their eye was on salvation they saw no hopes of it nor knew the way to obtain it the Apostle bids them repent and be baptized they might have said What shall we be the better why saith the Apostle You shall receive the gift of the holy Ghost for the promise is unto you What promise of gifts of tongues and miracles What is this to our souls how will this save us might they well object It would be but a poor comfort to a wounded soul for to tell him of a promise of gifts not of spiritual grace and the holy Ghost is a better Physician then to apply such a raw improper plaister to a wounded heart which would hardly heal the skin this promise is brought in as a cordial to keep them from fainting and to give them spirits to believe and lay hold on Jesus Christ And truly no other promise but that of free grace in order to salvation can be imagined to give them comfort in that condition But to put all out of question That the promise prophesied of in Joel and quoted here was the promise of salvation and the same with the Covenant of Grace Consult the Original in Joel and the parallel in this of the Acts in Joel 2.27 the Prophet founds all the promises that went before and all that come after on this That he is the Lord their God and none else which was the very express words in that Covenant made with Abraham And then afterwards viz. in the New Testament to make out this fully He will pour out his spirit on all flesh c. v. 32. which is a part of that prophesy and is quoted again in v. 21. Whosoever shall call on the name of the Lord shall be saved one grace put for all and salvation being put at the end of the promise must needs be the aim of it The same expression you have again repeated Rom. 10.13 And in the former v. 38. he exhorts them to repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the remission of sin the exhortation is to a Gospel duty the effect and profit of it was to be remission of sins and receiving the gift of the holy Ghost and the promise must needs be answerable by which all is enforced and it must needs have been a mighty low and disproportionable way of perswasion to put them upon such high things in the former verse and to encourage them only by the narration of a promise of some temporary gifts in the following when their eye and heart was set on remission of sins and salvation by Jesus Christ and nothing but a promise holding forth these mercies could have been considerable to them And it 's very observable in that verse he joyns remission of sins with the gift of the holy Ghost and then adds the promise to both as the ground of one and the other and comprehending both And for that expression of Receiving the gift of the holy Ghost it may well be noted that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of the holy spirit noting the very sending of the spirit as a free gift to bestow all mercies on them and so respecting rather the free and bounteous manner of bestowing the holy Ghost on them then any limited effects of his reception By all which it is demonstrated that this is no ordinary common no temporal promise or of meer gifts though never so extraordinary but a promise of free grace I only adde this to all the rest as undeniable by the principles of these that differ it 's a promise made not only to these Jews but it 's universally to the Gentiles and to all the called of God but all that are called have not received such gifts of the holy Ghost which then were given but every one that is effectually called doth receive the promise of remission of sins and the free favour of God and therefore this promise must be taken mainly in that sense But the great difficulty is in the following part of the verse and about the interest of their Children in this promise and therefore the next work must be to make out this that the Children as well as the Parents are included in this promise as they were in the promise made with Abraham 1. Let us consider to whom the Apostle speaks to the Jews who were prickt in their hearts The promise is to you and your Children He speaks to them after the wonted manner of expression in the Old Testament when ever the promise is mentioned and useth their own language in which they were trained up in from their Fathers I will be the God of thee and thy seed Gen. 17. The promise is to you and your Children If the Apostle had intended to exclude their Children from the same priviledges they had formerly by the Covenant he would never have spoken
the forme be introduced which makes the Church and that forme is not untill a competent number be Baptized and so Church power must be exercised first without a Church and politicall power without a body It is wonderfull to imagine how these that differ slight and unchurch all the Congregations though made up of the purest and speciallest Saints without mixtures of humane allay and meerely in this principle they are not Baptized in their forme nor plunged under water which with them is onely Baptizing and under this principle Faith and Repentance and the most resplendent graces of the best Saints must lye buryed and no Church if not thus dipt I hope you see the fallacy if not the perfect folly of this position and how Churches stand upon other principles more firme and sure though we would not lose any ornament of the Gospell to adorne this body yet we dare not constitute it of such ingredients A GOSPEL-ORDINANCE CONCERNING The singing of Scripture-Psalms Hymns and Spiritual Songs the lawfulness of that Ordinance LONDON Printed for R. W. and are to be sold at the three Daggers in Fleetstreet 1653. CHAP. I. Concerning the singing of Scripture Psalms Hymns and spirituall Songs the lawfulness of that Ordinance THe next publick controversie which Satan hath raised to disturb the Churches is about the practise of singing Scripture Psalms on purpose to deprive the Saints of the benefit of that soul-raising and heart-ravishing Ordinance by which God is publickly and solemnly praised and the spirits filled with the glory of God and because your hearts may be stablished in every truth and not so easily perswaded to part with such a holy Ordinance I could not but endeavor to clear up this also which you have in this method First that singing of Psalms Hymns and spiritual Songs vocally with the voice and musically is an Ordinance of the New Testament constantly to be practised in the Churches of Christ Secondly open unto you the three expressions Psalms Hymns and Songs wherein they agree and whether there be any difference between them Thirdly shew you that it is the Psalms of David Asaph Heman and the Hymns and spiritual Songs of these holy men which are recorded in Scripture that is the matter ordinarily to be sung Fourthly answer the main objections of the dissenters these are scattered up and down this small Treatise For the first it is clear from Eph. 5.19 he bids them be filled with the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking to one another and in Col. 3.16 Teaching and admonishing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever these be as to the matter of them yet the singing of them is commanded as an Ordinance and a special Ordinance for edification That the Apostle exhorts here to this as an Ordinance is clear First because he speaks to the whole Church and as a publick dutie not appropriated to any Office but as a commandment universal on all Secondly he doth distinguish this Ordinance from that of preaching or teaching doctrinally which belongs to the Officer or occasionally to a gifted brother for he doth not only say as in other places teach and admonish but in Psalms and Hymns and Songs which shews the manner of the teaching and admonishing not in the general but in such a way as by singing with Psalms c. and as Mr. Cotton well observes if the Apostle had meant the ordinary and common way of teaching he would have said teach one another out of the Psalms or from them rather then in or with them which is the usual language of the holy Ghost in expressing such a duty so in Pauls example Acts 28.23 so Philip is said to preach Jesus to the Eunuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that Scripture in Esaiah and surely he would never have added the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following part singing with melodie in your hearts if this teaching and admonishing were not to be discovered in such a peculiar Ordinance To which places we must add that of the 1. Cor. 14.15 16. where the Apostle speaks to the Church as to the orderly administration of that Ordinance 16 17. v. where he speaks of singing as a distinct dutie and to be done in publick before the Church and that phrase of singing with the spirit and with understanding is very emphatical as Divines observe for I cannot sing with the spirit but I must also with understanding but the understanding here must be meant of others who hear me and joyn with me in that act however publick singing was then an Ordinance solemnized in the Church and we shall hereafter see what kind these Psalms were they sung Thus Iames 5.13 If any be merry let him sing Psalmes though this be particular in the Text yet it is of the same consideration with the former and these places hold forth the inst tution singing is an Ordinance and a special one in the Gospel Secondly that it is not only meant of an inward frame of rejoycing but that it is of the voice is most apparent First from the very words of these Texts Speaking to one another teaching one another in Psalms and Hymns c. Now no man can speak to edifie others by inward workings or silent rejoycings 2. Besides the melody to be made in our hearts we must sing with melody which shews not only the inward frame but the outward act and order for melody in the heart were enough to expresse the inward grace but he addes an outward expression Singing with melody in your hearts so that it is with the voice as with the heart 3. Singing in Scripture is ever put in distinction from bare reading or speaking and commonly signifies a modulation of the tongue or expressing any thing musically and in tune and so it is a musical speaking 4. There would be the greatest confusion of Ordinances for preaching and prayer would be made all one with singing nay internal works would be found contrary to outward expressions and if there be any such thing as preaching and prayer and exhortation it must be different from singing even to the most ignorant for no man will say when a man meerly speaks or preaches he sings without his tone do make them call him a singing preacher or talker as too many either out of affectation or custome have given just cause to suspect 5. This is undeniable if there be any such command as to sing it is visible for else no man could at any time be said to sing or not sing it must be an outward act for else we must say we have only souls for that Ordinance and bodies for all the rest 6. All that ever sung in the Gospel as to practice sung vocally Matth. 26.30 They went out and sung an Hymn that must be with an audible voice Acts 16.25 Paul and Silas sung and all heard them and if it be an inward act only who shall know when men sing or think or would they
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