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, [Page] 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 [Page] members, but the whole Church is command­ed to teach one another in all the several sorts of Davids Psalms, some being called by himself [...] Psalms, some [...], Hymns, some [...], 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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.) [Page] 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 [Page] 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 [Page] 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 [...] mighty God, for God, [...] 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.