I 
 
r 
 
 i 
 
AN 
 
 INQUIRY 
 
 INTO THE 
 
 PKITILEGE AND DUTY OF THE CHRISTIAN CHURCH, 
 IN THE EXERCISE OF 
 
 A 
 
 CHRONOLOGY AND HISTORY OF SCRIPTURE SONGS 
 FROM THE CREATION; 
 
 E£TIiAR6ED REVIEW 
 
 of the 
 
 ANCIENT AND MODERN HISTORY OF THE PSALMODY OF 
 THE CHRISTIAN CHURCHj 
 
 AND AN 
 
 EXAMINATION 
 
 of 
 
 ^^^n Apology for the Book of Psahns/^ 
 
 BV GZIiBERT IM'lMiLSTEIIl, A. DZ. 
 
 BY THOMAS DICKSON BAIRD, A. IVL 
 
 Pastor of the Congregation of Lebanon, Pa. 
 
 Whoso offereth praise glorifieth me. — Psalms, 1. 23. 
 
 But none saith, Where is God my Maker, who giveth songs in the 
 iiight. — Joby XXXV. 10. 
 
 By him therefore let us offer the sacrifice of praise to God continually, 
 f;hat is, the fruit of our lips, giving thanks to his n&me.—Heb. xiii. 15. 
 
 a^ittsfiutflt): 
 
 PRINTED BY EICHBAUM AND JOHNSTON. 
 
 1825. 
 
■imtBtun Mstrtct of JPenusglbania, to wit : 
 
 BE IT REMEMBERED, that on the nineteenth day of 
 4#j?;«|t?fc-s|r^>Ji January, in the forty-ninth year .of the Independence of the 
 * United States of America, A. D. 1825, Thomas Dickson Baird, ^ 
 ^ A. M. of the said district, hath deposited in this office the title 
 ^^'^''^^'^■^K^i^ ii of a Book, the right whereof he claims as author, in the words 
 following, to wit: 
 
 K^ii Liquv-y into the pi-ivilege and duty of the christian church, in 
 the exercise of Sacred Praise : a chronology and history of scripture 
 songs from the creation j an enlarged review of the ancient and mod- 
 ern histoy of the psalmody of the christian churcli^ and an Examina- 
 tion of an " ^^pology for the Book of Psalms,^^ by Gilbert M^Master, 
 Ji. M. — By Thomas Dickson Baird, v4. M- pastor of the congregation 
 of LebanonyPa. 
 
 In conformity to the act of the congress of the United States, entitled. 
 An act for the encouragement of learning, by securing the copies of maps, 
 charts and books, to the authors and proprietors of such copies, during the 
 times therein mentioned." — And also to the act, entitled, " An act supplemen- 
 tary to an act, entitled, ' An act for the encouragement of learning, by secu- 
 ring the copies of maps, charts and books, to the authors and proprietors of 
 such copies, during the times therein mentioned,' and extending the benefits 
 thereof to the arts of designing, engraving, and etching historical and other 
 priftts." 
 
 WM. WALKER, 
 Clerk of the Western District of Pennsylvanift. 
 
 SEAL. 
 
TO THE REV. MOSES WADDELL, D. D. 
 
 I^re^iitrrnt of JFvmxMin €oUcse, Athens, (E^corgfar. 
 
 Very Dear Sir, 
 
 To return my sincere acknovrledgments for your approbation of 
 my former essay — to own with gratitude the many kindnesses of a well 
 tried and constant friend, who had the principal direction of my education — 
 and to express the satisfaction I realize in having shared, not only the friend- 
 ship, but the confidential familiarity of so distinguished a patron of piety and 
 literature; I send you the following sheets over the mountains, which have 
 for some years raised theii- cloud capp'd" summits between us. 
 
 Could I cease to remember, orto^eeZ, the friendship of many of the most 
 respectable of the fathers and brethren of our Church, it would evince, at 
 the same time, my insensibility and my ingratitude. But to yourself in tlie 
 South, and to a Rev. brother in the Westj f am under .greater obligations, 
 on the ground of real, solid, practical friendship, than to all others besides. 
 
 DR. MOSES TV^DDELL, of Athens, Georgia^ and the REV. 
 JJiMES CC/i^jEilTSOcA^, of Zanesville, Ohio, will therefore, indulge 
 the desire of associating their names on this page, as the particular friends 
 of the author. 
 
 Next to the desire and hope that this book may, in some reasonable de- 
 gree, merit your approbation, is my solicitude that it should obtain it. To 
 enjoy the favourable opinion of a few characters of acknowledged eminence, 
 in the religious and literary world, such as before expressed their approba- 
 tion of my performance, will more than counterbalance all the obloquy with 
 which I have hitherto been distinguished, and of which I may reasonably 
 anticipate a repetition. ^ 
 
 I had, indeed, once indulged the hope of presenting you witli a work of a 
 very diiFerent character — a work, the execution of which, your friendly 
 partiality had some years since assigned to my pen; but which, from my 
 peculiar circumstances, is not likely soon to be performed. Were I de- 
 sirous, however, of becoming an author, and left to the selection of my sub* 
 
i'V 
 
 LETTEH. 
 
 ject, without any adventitious circumstances to influenee^ my choica, the- 
 doctrine of sovereign grace would be that on which I would enter, perhap§j 
 in preference to all others} and which, it is possible, may yet be attempted, 
 if life, health and opportunity permit. As this, however, with all future 
 events, depend entirely on the will of providence — it may. be accomplish- 
 ed — it may never be attempted. But amidst all earthly changes, while 
 reason retains its throne and memory its power, you may believe in the sen- 
 timents of esteem and respect with which I am, 
 
 . Ever yours, 
 
 T. D. BAIRD. 
 
 lieJcmonj mar Pittsburgh, Jan, 12, 1825, 
 
PREFACE. 
 
 In presenting this work to the public, the author ex- 
 pressly disclaims the design of entering into a contest of 
 angry words with any member, and still less with any branch 
 of the visible Church of Christ. While, therefore,' he feels 
 it to be a duty to examine the ' Apology* of Mr. M'Master, 
 as well its language as its arguments, he trusts, that even 
 in that part of his work, the reader will not find any thing 
 inconsistent with the above profession. While, therefore^ 
 he designs faithfully and firmly to point out some of the 
 marked improprieties of Mr. M'Master's language, and to 
 correct a number of his erroneous statements and misrepre- 
 sentations, to descend to his abusive language^ or retort his- 
 invectives, he has no intention. 
 
 The subject, indeed, on which he writes, if duly weighed, 
 is rather calculated to repress the turbulent passions, and 
 elicit the best feelings of the human breast, even while it 
 excites and exercises the temperate zeal of the judicous 
 advocate. Neither can the author think, that angry oc 
 reproachful language will ever give weight to argument, or 
 invite to candid investigation. It may confirm or infuri- 
 ate the prepossessions of prejudice — dictate or control the 
 opinions of ignorance — rally and concentrate the zeal or 
 the envy of sects and parties; but to aid the mind in its 
 judicious deliberations — facilitate tli€ conclusions of sound 
 wisdom — or fix the principles of the inquirer on the im- 
 moveable foundation of truth, it has no power. He feels, 
 therefore, quite disposed to leave the whole vocabulary of 
 abuse to those who have a taste and a talent for its employ- 
 ment, as he hopes he has not so learned Christ — as it is not 
 necessary to the illustration or defence of his sentiments-— 
 and as the^ taste and the interest of his readers do not re- 
 quire it. 
 
 Some of the language which Mr. M^Master has seen fit 
 to employ, has also suggested the expediency of giving, in 
 afn introductory letter, a succinct account of the progress of 
 1 * 
 
vi 
 
 feeface-. 
 
 ttie discussion on this subject, and particularly the mauneT 
 in which the author of the present work has been drawn 
 into it 
 
 In all this, he de?a'es to write under a due impression of 
 his high responsibility to the public, to the church, to his 
 own conscience, and above all, to the Searcher of hearts, 
 from whom the motives i>f action and means of accomplish- 
 raent cannot be concealed. 
 
 Should this work be instrumental in breaking down some 
 of the remaining barriers of prejudice- — of refuting the un- 
 supported allegations of party zeal — of encouraging a more 
 fi'ee and enlarged enjoyment of christian and scriptural 
 privileges — ancl of harmonizing and uniting the sentiments 
 and feelings of the children of 'God. in the delitjhtful exer- 
 cise of sacred praise; the author would rejoice in this rich 
 rev,'ard of his labour. 
 
 To a candid public, therefore, under the patronage of 
 heaven, he fearlessly commits it: hoping, that its faults 
 may be forgiven, and what is according to godliness may 
 "be blessed; for which purpose, he recjuests that it may b'e 
 read with attention and patience — exannned with c-are and 
 deiiberation^and judged with candour and truth, and he 
 asks no more. 
 
 Since the proposals for this work have been issued, the^ 
 Christian Moxitor for October, 1824, published at Al- 
 bany, has fallen in my way, in which I find the following, 
 article: 
 
 Proposed New Public atioxv 
 
 We find in the Pittsburgh Recorder, a proposition (should 
 it meet with sufficient encouragement) to publish a work en- 
 titled, "An inquiry into the duty and privilege of the 
 ehristian church in the exercise of sacred praise — By T. D.- 
 Baird, A. M." the avowed object of which is, a refutation 
 of a work entitled, *'' An Apology for the Book of Psalms 
 — By Gilbert M'Master, A. M. " We are ignorant of Mr. 
 Baird's qualifications for toe execution of the work he has 
 undertaken; but whatever his talents may be, we hope he 
 M ill evince for the book of Psalms, as a component part of 
 
PREFACE. 
 
 tlie inspired volume, greater reverence than most of his 
 predecessors have done when advocating the cause which 
 Mr. B. has espoused." 
 
 If the writer of the above is ignorant of the author's 
 "qualifications" or talents," it is a full confession that 
 he is also ignorant of his disposition; and any insinuation 
 of irreverence for the Psalms of David, by anticipated hopes 
 or fears, is at this period, not only unseasonable, but ex- 
 tremely indecorous. 
 
 The assumption, too, that my ''predecessors" have 
 treated the hook of Psalms,. as a component jjart of ' the in- 
 spired volume, with irreverence, is not only gratuitous, but 
 utterly void of truth, as we shall have occasion to notice 
 more particularly in the sequel. AVith all the changes whiclv 
 have been rung on this charge, from the distant insinuation 
 to the broad and -violent accusation, and by whomsoever 
 propagated, whether from the kitchen, the parlour, the 
 pulpit, or the press, it is untrue. Not one of the writers 
 to whom the allusion is made, has treated the bv.ok of Psalms, 
 or any part of the word of God, in the irreverent mannei' 
 intimated, or rather assumed in the above article^ That 
 incautious, or, if the epithet please better, improper, ex- 
 pressions have been used, we have no disposition to denyj 
 but as irreverence expresses a particular state of inim\, theVe 
 is a vast difference betwixt an inconsiderate or an improp- 
 er expression, and irreverence for any part of scripture. 
 
 Even Dr. Watts, who has been so much vilified as the 
 arch enemy of the book of Psalms, although he has written 
 some things which few would approve, has not written any 
 thing that a reader of intelligence and candour would con - 
 strue into such irreverence; and has wntten much which 
 affords conclusive evidence of a very contrary character. 
 
 If our opponents themselves have guarded against every 
 improper expression, it is well — they may cast stones: but 
 if, in the defence of their own views, they have indulged 
 unhallowed laTlguage or feelings, were their sentiments ever 
 so correct, it might perhaps be nearly as criminal to con- 
 tend wickedly for God, as to treat even the Psalms of David 
 with irreverence. 
 
 In fine, it might have been as v/ell for the Monitor to 
 have suffered us to proceed in our own course, without those 
 fiings in which our brethren on the other side are so fond 
 
PREFACir. 
 
 to in(]ulo;e; and if, when we shall have done, the Psalms 
 liave suffered by our observations, the Christian Monitor^ 
 or any of its friends, will have the right ami the opportu- 
 nity to apply the proper corrective. But the course which 
 has been hitherto pursued by this and other writers, will 
 have liitle tendency to convince any one of error, or to 
 bring the question to any useful issue, unless obloquy and 
 reproach would promise such a result. 
 
 It is not for the author to say how far he has succeeded 
 in his design, but instead of treating the Psalms of David,, 
 or any other part of the sacred volume With the least irrev- 
 erence, he has endeavoured, in the following sheets, what- 
 ever other authorities he may have used, to keep the " law 
 and the testimony''^ constantly in view. If they will not 
 support his cause, he has no wish it should stand, much less 
 prevaik As, however, he is fully persuaded that divine 
 revelation triumphantly sustains the principles he has un- 
 dertaken to advocate, he would, with all due deference to 
 the judgment of others, show also his opinion. In forming, 
 and supporting this opinion,- he occupies ground which he 
 believes to be altogether new. In it he has no "predeces- 
 sor;" and in occupying it he is no copyist."" Whatever^ 
 therefore, may belts merit or demerit, the credit or the 
 blame is exclusively his own. He neither admits the 
 weakness nor declines the support of the arguments former- 
 ly employed. Their being trite has not impaired their 
 strength, but if he has been able to call to his aid original 
 and efficient arguments, he feels himself not only autho- 
 rised, but bound, to lay them before the reader, that he 
 may give them that weight in the formation of his opinion, 
 to which they may appear to have a just claim. 
 
 When his opinions and his reasons shall have been ex- 
 amined with deliberation and; candour, he willingly leaves 
 every reader to draw his own conclusions. 
 
 ^That these conclusions may be according J;o truth, and 
 to the praise -and glory of God, is, so far as he can judge 
 his own- views and exercises, his sincere desire and prayen 
 
INVROBUCTIOZV. 
 
 In this introductory letter I propose giving 
 a succinct sketch of the controversy on the sub- 
 ject of Psalmody, as it has progressed from about 
 the time of its. commencement in this country, 
 until the present day ; at least, so far as it has 
 fallen under my observation, or come to my 
 knowledge. 
 
 In fulfilling^ this design, I am led to remark, 
 that the first publication on the subject which I 
 have seen, or of which I have lieard, is a sermon 
 entitled, " An humble attempt toward the im- 
 provement of Psalmody, or the propriety, neces- 
 sity and use of evangelical psalmody in worship : 
 delivered at a meeting of tlie Presbytery of Han- 
 over in Virginia, Oct. 6, 1762— By John Todd, 
 A. M.'' The first sentence of the preface says, 
 *^The author had no design of publishing the 
 follow ing discourse, but a petition having been 
 presented to the presbytery, desiring their opin- 
 ion, whether Dr. Watts' Psalmody might, with 
 safety, be used in the churches; and the presby- 
 tery having appointed him to give his sentiments 
 on the subject; and several persons who heard 
 it, having earnestly desired it might be printed, 
 urging, that it would be of use to many serious 
 inquirers : desirous to serve the best interests of 
 mankind, he sends it abroad into the world." 
 This is a valuable little performance, but out 
 print, and now little known in tlie churchv 
 
INTRODUCTIOK. 
 
 The nexl work which has come to my knowl- 
 edge, is Plain reasons why neither Dr. Watts' 
 Imitation of the Psalms, nor his other poems, 
 nor any other human composition, ought to be 
 used in the praises of the great God our Saviour 
 — ^but that a metre version of the book of Psalms, 
 examined with wise and critical care, by pious 
 and learned divines, and found by them to be as 
 near the Hebrew metre Psalms as the idiom of 
 the English language would admit, ought to be 
 used— By Thomas Clark, V. D. M. Albany, 
 1783. The design of this work is fully ex- 
 plained in the title; but,^ I apprehend, that it will 
 be extremely difficult to find a version of the a- 
 bove description. In short, I believe there never 
 v/as, and never will be, one to answer the por- 
 trait drawn by Mr. Clark. To lay aside othei* 
 qualities or requisites, the single one of being as 
 near the Hebrew metre Psalms as the idiom of 
 the English language would admit, has never 
 yet been attained, and we apprehend never will. 
 The requirement as near^ would be hard to an- 
 sv/er, or to say when it was effected. 
 
 In the year 1790, the Rev. John Black of 
 Marsh creek, Pennsylvania, appeared in defence 
 of a gospel psalmody, in a Sermon entitled, 
 *^The duty of christians in singing the praises of 
 God, explained.'' To this there was a reply in 
 the following year, in a Discourse on the di- 
 vine ordinance of singing psalms — By John An- 
 derson, minister of the gospel, and member of 
 the Associate Presbytery of Pennsylvania.'' — 
 To this Mr. Black rejoined in the next year, by 
 
 An examination of the Hev. John Anderson's 
 
INTRODUCTION. 
 
 xi 
 
 iliscourse on the divine ordinance of singing 
 psalms.'' In the year 1794, the Rev. James 
 Latta, D. D. entered the lists, in "A. Discourse 
 on Psalmody/' from Col. iii. 16, 17; w^hich had 
 not only the approbation of his brethren, but also 
 that of the caRdid of other denominations. This 
 circumstance appears to have given Mr. M'Mas* 
 ter considerable displeasure and uneasiness, as 
 we may plainly see in the following marginal 
 note. 
 
 After reading Dr. Latta's discourse on psal- 
 mody, and not a little surprised at its sentiments 
 and reasoning, upon turning to the Christian's 
 Magazine, my ssurprise was accompanied by 
 pain, to find that the learned and orthodox edi- 
 tors of that respectable work, devoted their pa- 
 ges to eulogise that gentleman, not only as a man, 
 and a scholar, but a divine; and, as if to make 
 it more . conspicuous, in a marginal note, to ad- 
 duce his Discourse on Psalmody," as a speci- 
 men of his talent, in justification of their eulogy. 
 No less painful is it to find such a work receive 
 the high commendation of such a man as the 
 learned and excellent professor at Princeton, in 
 his life of Dr. Rodgers. It is hoped none of these 
 gentlemen were really acquainted with the true 
 character of that work; but resting upon what 
 they considered the character of their friend, un- 
 wittingly transferred the reputation of the man to 
 his book. Their testimony may be employed, 
 in a future day, to give currency to the very ex- 
 ceptionable pages of that discourse. To correct 
 the evil is a duty they owe to themselves, to the 
 church of God, and to the cause of truth." Apol- 
 
INTRODUCTION. 
 
 ^»y? p. 112, third edition; which is the edition I 
 use, unless where another is specified. 
 
 It must have been rash indeed, for Drs, Ma- 
 son and Miller, to eulogise a work to which the 
 author of the Apology has such a dislike; and it 
 is perhaps the least that could be expected, that 
 they would, according to the course he has pre- 
 scribed, correct the evil^ by making a seasonable 
 and explicit retraction of their eulogies on Dr. 
 Latta's book. Mr. M'M. hasalsogiven theDrs. 
 a tolerably fair specimen of his charity and can- 
 dour, in supposing they had univittingly recom- 
 mended a book, with the true character of which 
 none of them were acquainted^ but transferred 
 the reputation of the man to his book, by resting 
 upon what they considered the character of their 
 friend. And besides all this, that they gave this 
 very book, of the contents of which they were 
 ignorant, as a specimen of his talent as a man, 
 a scholar and a divine. What a generous apol- 
 ogist ! ! 
 
 Those who know the character of Drs. Mason 
 and Miller, will not easily believe that a book 
 highly commended or eulogised by these ^Oearn- 
 ed and orthodox editors and the excellent Pro- 
 fessor,^' contains the absurdity or impiety which 
 our author ascribes to the work of Dr. Latta. 
 With such readers, his declaration or his opinion 
 when weighed against theirs, will prove light as 
 vanity. But more of Dr. Latta hereafter. 
 
 In the year 1800, Mr. Anderson published 
 his ^^Vindicise Cantatus Dominicse;'' and the 
 next year appeared " A Discourse on Psalmody, 
 4elivered at Newburgh, before the Presbytery 
 
INTRODUCrrON, 
 
 Hudson^ Sept. 1801 — By Jonathan Freenian. 
 A. M. V. D. M/' 
 
 From this peHod until the year 1815, the 
 cause of Gospel Psalmody appears to have heen 
 making peaceable and steady progress. But a- 
 hout the latter period, Mr. M'Master and some 
 others, were burnishing their armour for a fresh 
 or set — although tlie Science of Praise'' was 
 published before the Apology,'' or Mr. Walk- 
 er's Sermon, yet in the first it is said, the author of 
 the " Science of Praise" " would not have been 
 noticed, were it not for the company in wliich he 
 is found;" and the last, I had not the pleasure 
 of seeing your pamphlet, nor had I even knowl- 
 edge of its existence, until my sermon was almost 
 ready for the press." These authors, therefore, 
 were preparing, at the period mentioned, to bring 
 the subject before the public, but were anticipated 
 by the zeal of one of their brethren. 
 
 In the latter part of the y«ar above mentioned, 
 having been engaged to preach in a vj?cant con- 
 gregation belonging to our cliurch, at so^ne little 
 distance from my own, and in the vicinity of the 
 Rev. Robert Wallace of the Reformed Presby- 
 tery, he attended sermon, or at least arrived be- 
 fore the service was closed. After the dismis- 
 sion af the assembly, he commenced a most 
 furious attack upon me, respecting the psalmody 
 of our church'; and after a debate at least s anci- 
 ently animated, Mr, Wallace concluded by a 
 torrent of abusive declamation against revivals of 
 religion, camp -meetings, Presbyterians, &c. &c. 
 and finally, with the rest of his brethren, won- 
 dered we were not smitten down like Uzza 
 2 
 
USTTEODtrCTION. 
 
 To tills I rejoined^ that as tliese things were quite 
 foreign to the subject of dispute, they could an- 
 swer no purpose in the discussion, unless as a 
 thin covering to his defeat, and that the simple 
 fact of his resorting to the language of vitupera- 
 tion and abuse w as a tacit acknowledgment, that 
 either liis ground was untenable, or he was in- 
 coiiipetent to maintain it. In a subsequent con- 
 versation he confirmed ibis remark, by acknowl- 
 edging, in the presence of company, that I had 
 puzzled^' him. 
 
 Boon after this conversation, Mr. W. under- 
 took to instruct his people on the subject of 
 Psalmody, by a discourse in which he certainly 
 manifested an uncommon share of originality and 
 ingenuity, in the selection and management of 
 his thesis. His text was Judges xii. 6, ^^Theri 
 said they unto him, say now Shibboleth : and he 
 said Sibboleth: for he could not frame to pro- 
 iiouiice it right. Then they took him, and slew 
 lilni at the passages of Jordan : and there fell at 
 that time of the Ephraimites forty and two thou- 
 sand.'^ in the exposition of this scripture. Shib- 
 boleth was stated to prefigure or symbolize 
 David's Psalms — Sibboleth, Watts' Imitation — 
 Jordan, death — and the Ephraimites, the Pres- 
 byterians. When, therefore, they shall cometoi 
 ibe l)anks of Jordan, that is, to the hour of death, 
 those who can say Shibboleth, that is those who 
 have sung David's Psalms, shall pass over in 
 safety; but those who only say Sibboleth, that is 
 those who have used Watts' Imitation, shall die 
 -the death. Notwithstanding my information 
 respecting the p<bove discourse was from a r^s- 
 
iXTRODUCTIOX. 
 
 pectable source, I could not resist tlic impres- 
 sion that the account I received, was a caricature. 
 ;uitil I hatl the opportunity and satisfaciion of 
 liearingit from Mr. W. himseif. I communica- 
 ted to him the account of }iis discourse v. hich I 
 had received, and vrhich I liave given above, 
 adding the explicit question, '^Is it possible, 
 Mr. Wallace, that you have given such an ex- 
 planation of the text in question?'" To wliicli iic 
 replied expressly in tlie^e words, "I confess h 
 is substantially correct.** To the information 1 
 had before obtained, Mr. W. lilriiself added an 
 account of nine characteristics he had given cf 
 the Presbyterians, in which tiiey were symbolized 
 by their prototypes, the Ephraimites; such as, 
 that they were a cruel people — a wicked people 
 ' — a treacherous people — ^alying people,*" &c. &c. 
 and stated, or rather boasted, that he had said 
 hard things of the General Assembly."^ These 
 were his own statements, and require no com- 
 ment. The facts however could be established 
 even in a court of justice. 
 
 All this, however, might have passed away 
 as the shadows of the evening, had not Mr. W. 
 adopted other expedients to create uneasiness 
 among my people. Not contented with preach- 
 ing his Shibboleth sermon, and vilifying tJie 
 Presbyterians and the General Assembly in pub- 
 lic, he adopted the plan of separate and private 
 conversations, to fill their minds with a variety of 
 difficulties and dissatisfactions, for the purpose 
 of proselytism, until the best informed among 
 my people, as w ell as among those of my breth- 
 ren to whose council I had access, were decided- 
 
OTRODUCTIOJf, 
 
 ly of opimott that it had become necessary to 
 counteract his insicHous^ coiwiuct by a suitable 
 publication. 
 
 Although such were the causes that originated 
 the Science of Praise.*' it i& thought that it 
 was untainted with im idious or party language, 
 or feelings. It reproached no sect — attacked no 
 denomination at profess^ing christians; but at- 
 tempted to discuss the subject on which it was 
 written, in a manner aa applicable to a portion 
 of that branch of the church to which the author 
 belongs^ as to any other. Under these circum- 
 stances, and with these view s, that book made 
 its appearance in the spring of 1816; and although 
 young in the ministry — ^settkd far from good or 
 extensive libraries — eircumbered with other du- 
 ties and avocations— and, for pai^kular reasons, 
 the work hurried througb the press with undue 
 precipitation, I had very soon the satisfaction to 
 know its favourable reception, as well as its ac- 
 knowledged and salutary effects. All uneasi- 
 ness in mv own charsre immediatelv subsided— 
 mraiy wha had held contrary sentiments on the 
 subject of psalmody were convinced; and the 
 favourable opinion of my fatliers and bretliren^ 
 in tiie most desira.ble instances, was expressed in 
 terms much more flattering than I had ventured 
 to anticipate. 
 
 In tlie year 18i7, a pamphlet wa3 published 
 at Cadiz, Oiiio^ by the liev. John Walker, 
 of the As^ciate Church. This pamphlet con- 
 tains A Sermon " from Ps. cv. 2, and ^- Let- 
 ters to the Rev. T. D. Baird, Minister of the 
 6o^pel at Newark. Ohio,;- A '(jiioiatioti h'O'j^ 
 
INTRODUCTION, 
 
 xvii 
 
 the ^' Sermon/' and another from the Let- 
 ters/' will afford the reader a sufficient specimen 
 of Mr. Walker's work. In the sermon, p. 8, Mr^ 
 W. says, <^We proceed to observe, that tlici 
 command given by Hezekiah and his princes, 
 was either judicial,^ ceremonial or moral : it could 
 not be judicial, for this law only respected the 
 Jewish politics : it could not be ceremonial, be- 
 cause it is, and will continue to the end of the 
 world, a permanent duty in the church.'' Per- 
 haps the reader will be able to make something of 
 the argument of Mr. W. but it is certain I can- 
 not unless it is this — that it t^^fZ^ continue because 
 it will continue; or, as the honest Caledonian 
 would illustrate predestination, " What maun be 
 wuU be." 
 
 In the first of Mr. W's letters addressed to 
 me, in speaking of Messrs. Latta and Black, he 
 says, " To do these ministers justice, they had 
 some knowledge of rhetoric; they had learned to 
 distinguish between the style of argumentation 
 and the style of the stage; they had studied how 
 to reject the figure swollen to a shapeless size, and 
 the language which sinks beneath the level of com- 
 mon learning/' p, 45. I would have been very 
 much gratified if the author had subjoined a note 
 for the benefit of uninformed readers, explaining 
 to what size a figure is swollen when it becomes 
 shapeless y as it would re<juire one who has soma 
 Tcnoijuledge of rhetoric to illustrate that point. 
 
 The above quotations are by no means unfair 
 specimens of Mr» W's writing; and therefbre^ a 
 reply to the book was thought quite^unnecessary,. 
 and none was ever offered. 
 
I'NTRODt'CTtO:!?.. 
 
 In tiie year 1818^ tliere appeared, at BalTstort 
 ^pa. ^' An Apalogy for the Eook of Psalms, in 
 five Letters; addressed to the friends of Union in 
 the cliurcli of God — Bj Gilbert M 'Master, A. 
 M.'' And in 1821^ at Philadelphia, there ap- 
 peared the Third edition, reprinted, with some 
 eorrections, from the second edition, improved: 
 together with animadversions npon Dr. Ely's 
 review of the first edition/' Of these I say no- 
 thing at present,, as this work will occupy its full 
 
 share of mv attention hereafter, 
 t/ 
 
 In this same year an anonymous publication 
 appealed at Carlisle, Pa. entitled, Hints on 
 the Churcli Psalmody, being an attempt to repel 
 the violence of sueh as would rob her of a pre- 
 cious riglit.^'' This is the w ork of a firm and deci- 
 ded w riter, and I am led to think, that if he had 
 extended his Hints'' to the whole field of this 
 ioontroversy, he w ould at least have greatly less- 
 ened, if he would not have entirely superseded the 
 necessity of another publication. In 1822, ap- 
 peared the design and use of the book of Psalms- 
 in the New Testament Church, illustrated and 
 proved — By Alexander Gordon, Pastor of thev 
 Associate Congregation of Guinston." This au- 
 tlior appears as the auxiliary of^Mr. M'Master^ 
 and in his preface chaunts the eulogy of his in- 
 telligence, cool imp avtiality^ candor, 8^c. 8fc. It 
 Mr. M'M. is a cool, impartial and candid writer, 
 I know not how it is possible to be otherwise. 
 If, too, the structure which Mr. M'M. has rais- 
 ed, should be in danger of falling, I apprehend 
 that the buttress which Mr. Gordon has placed: 
 mder it will noilong sustain it.. 
 
nVTRODUCTIOK. 
 
 xix 
 
 This ^"ear, also^ appeared Strictures on a 
 Ijook, entitled, ^An Apology for the Book of 
 Psalms — By Gilbert M'Master:' to wliicli will 
 be added^ Remarks on a book, entitled, ^The 
 design and use of tke Book of Psalms — ^By Alex- 
 ander Gordon' — By Henry Ruffner, M. A. Lex- 
 ington, Ya. 1822.'' 
 
 Had this writer taken a more extensive view 
 of the subject, he might have saved his brethren 
 any farther trouble; for as far as he has occupied 
 the ground, he has done it with effect: but still, 
 it is only Strictures'' and " Remarks;" and 
 much of the Apology, and of the question, re- 
 main untouched. What Mr. Ruffner has j^)er- 
 formed, however, shows that he was capable of 
 more. 
 
 I have heard of two or three other little essays, 
 an this subject, but I neither know tlieir titles nor 
 their merits. From such a catalogue, however, 
 amounting to no less than tw elve writers, and 
 fourteen publications on both sides of the ques- 
 tion, some of which have passed through several 
 editions, it might reasonably enough be inquired, 
 
 Where is, or can fee^the call for another on the 
 same subject?" To this, it is replied, that the 
 greater part of those mentioned, are out of print — 
 that those which are still in circulation^ are chief- 
 ly distributed east of the mountains — that in gen- 
 eral they are only Hints, Strictures, Remarks, 
 &c. — that it is believed that new liglrt can be e- 
 licited in favour of a Gospel Psalmody, and that 
 the history of the Church on this subject, and 
 under its different dispensations, is not as well 
 known, or as much noticed, as w ould be jgro&ta- 
 ble.to the worshippers of God.. 
 
lOTRODUCTION. 
 
 Excepting also the attention paid to Dr. Ely^ 
 in the last edition of the Apology, I am the only 
 siirviver of those who have been personally dis- 
 tinguished by the abuse of Mr. M'M. On the 
 authority of his book^ I have been represented 
 as the copyist of Dr. Latta;, as not only inimical 
 to, but the virulent enemy of inspired songs: 
 while these and other unfounded statements 
 circulate with the third edition of the Apology, 
 repeated, unrefuted and believed. * As, therefore, 
 I was compelled, in self-defence, in the first in- 
 stance, to appear against the insidious devices of 
 a Rev. brother of Mr. M^ M.>, so I am again 
 brought under a similar necessity by Mr. M'M. 
 himself. In this necessity, devolving upon me 
 the opinion of a number of my fathers and breth- 
 ren are as decided as my own. 
 
 As, too, the brethren of Mr. M'Master zeal- 
 ^ ously patronize his work; as all ranks in tliat and 
 some other denominations ^ aid with equal zeal^ 
 in its circulation: and as the third edition is in a 
 great measure distributed, an importance, thougli 
 of an adventitious character, is stamped upon it 
 that demands attention. 
 
 Again. If, as it is said, and as the zeal man- 
 ifested in the circulation of the Apology would 
 seem to imply, this is their best work on that 
 side of the question, a fair and fall examina- 
 tion of all its most important parts will try theii 
 main strength, and perhaps have some tendency 
 to bring the contest nearer to a close. 
 
 As some of the subjects of our author's ani- 
 madversion had gone the way of all the earthy be- 
 fore he so severely chastised them^ so others of 
 
INTRODUCTION. 
 
 xxr 
 
 them have since been committed to their kindred 
 dust. In the course of my remarks, therefore, I 
 will feel myself under no less obligation to defend 
 the charactej" of the pious dead^ when unjustly 
 assailed, than to vindicate my own. Why all 
 this ha,s not been sooner attempted, will be &i 
 little interest to the public. Suffice it to say, 
 that when I obtained the first sight of the Apol- 
 ogy, proposals were out for a third edition; that 
 when that edition was published, a number of do- 
 mestic engagements and circumstances placed 
 the execution of this work out of the bounds of 
 common practicability — that I also expected a 
 brother,^ who was equally concerned with myself, 
 but whom the. dads of the valley have since cov- 
 ered, to perform the work and save me the labour, 
 and finally, that I had frequent and serious fears^ 
 that the unfairness and scurrility of Mr. M'M, 
 might lead me, even unawares, into the employ- 
 ment of language too much like his own. How- 
 ever, resolved to watch against excitement, I ant 
 well aware of great deficiency in self-control, and 
 great provocation in the Apology, if unfair state- 
 ments, unfounded and heavy charges, and per- 
 sonal insults, may be viewed in that light. It 
 may be observed, too, that from the necessity of 
 refuting erroneous statements there arises a ne- 
 cessity of employing language to answer the pur- 
 ose,which sometimes may appear to arise fromr 
 a resentful spirit, when it does not, and doubtless 
 often savours too strongly of that leaven. 
 
 All this, however, is now left with the candid 
 reader, from whom alone I expect any indul- 
 gence, or even fairness; and from whom alone I 
 think v>'orth while to ask it. 
 
History of Fsalmody before thegiving oftheLaw. 
 
 « I demand proof from the word of God, that with divine approbation, 
 a hymn of human composure was under any dispensation of grace admitted 
 - into the Psalmody of the Church. L.et the friends of innovation establish 
 this, or tell us how they will free themselves from the charge of will-woj;- 
 ship." Jlpology, p. 134. 
 
 It is not worth while to say much about the reproach- 
 ful epithet, " friends of innovation," nor the inconsistency 
 of accompanying this reproach with a demand of proof, 
 which, if furnished, will show that the reproach is itself 
 unjust. This is precisely to declare us guilty, and then 
 to demand the proof of our innocence. Of the justice of 
 this course, the reader will jud^e. I do not despair, how- 
 ever, of offering proof which will convince every unbiassed 
 and judicious reader, that songs of human composure have 
 been employed with divine approbation^ not under one on- 
 ly, but under every dispensation of grace with which man 
 has been favoured; and therefore, that in offering up our 
 songs of praise in the name of our Lord Jesus Christ, we 
 do not merit the reproach which the above language conveys. 
 
 To guard, however, as much as possible against mistakes 
 or evasions, it may be proper to explain what we intend 
 by the ter»ns cliurch, human composure, &c. Some con- 
 tend that there was no church in the world until the time 
 of Abraham, and the organization which it then received. 
 But without entering into the question of the church's ori- 
 gin, as an organized body, although I am led to suspect I 
 would differ from the above opinion, yet, for the purposes of 
 communion in acts of worship, I apprehend, that wherever 
 there are, or have been> two or three met in the divine 
 name and for his service, there is a church of God, wheth- 
 er it were Adam and Eve alone, or any of their descendants, 
 who h^veunitied to '^call upon the name of the Lord.^^ 
 
24 
 
 ON PSALMODY. 
 
 As to the term human composure, it is perhaps more 
 indefinite than at first sight may appear to many^ but as 
 I am solicitous to be understood, I will give my own views 
 on the subject. 
 
 I find that Che word merely human, which was formerly 
 a phrase employed in the directory for worship of the As- 
 sociate Reformed Church, has underwent the animadver- 
 sions of Mr. M'M. and is, I understand, to be excluded 
 from the next edition of that formula. I take it then, that 
 all those assistances which were offered to Patriarchs, 
 Prophets or Apostles, or were promised to the church, un- 
 til the end of time, except what is given us in the word o^ 
 God, are excluded from any claim to the inspiration in- 
 tended; and that whatever may otherwise be their charac- 
 ter or value, they can only rank with human composition. 
 It will not be denied, that many miracles were wrought, 
 and discourses delivered, which are not in the records of 
 inspiration; and I would be very unwilling to believe, 
 contrary to the divine promise, that the Spirit has been 
 withdrawn from the church. But these assistances do 
 not constitute that plenary inspiration by which the 
 scriptures were written. Every thing, therefore, of this 
 kind, which is not in the Bible, although not merely human, 
 not having the seal of inspiration, by incorporation with 
 the written word, we shall view in the character of human 
 composition. 
 
 ¥rom the manner in which Mr. M'M. and his friends 
 have expressed themselves, I anticipate their accordance 
 "with this view of inspiration, at least with what we are to 
 account inspired songs, as distinguished from human com- 
 positions. 
 
 To understand, threfore, as deafly as possible, the prac- 
 tice of the church of God under the different dispensations 
 of his grace, I have compiled the two following tables. 
 The first is a chronology of scripture songs, and some of 
 those occasions on which they were employed or promised. 
 The second is a chronology of scripture names, which it is 
 believed will shed some light on this part of the subject, 
 and of course aid us in our conclusions. In the compila- 
 tion of these tables, I have availed myself of the assistance 
 of Poole, Henry, Scott, Patrick, Taylor, Home, Brown, 
 €ruden, Magee, and others. 
 
BEFORE THE LAW 
 
 25 
 
 M ®aMe of Scrtiitttre SonsiS* 
 
 A.M. 
 
 B.C. 
 
 700 
 2265 
 2454 
 2613 
 
 «451 
 
 2552 
 
 2553 
 
 2555 
 2594 
 2708 
 2865 
 2872 
 2941 
 
 ^»42 
 
 2943 
 2944 
 
 2945 
 
 2948 
 2957 
 
 2958 
 2959 
 
 2961 
 
 4004 Job, 38. 7 
 
 3304 
 1739 
 
 1491 
 
 1456 
 
 1553 
 1452 
 1451 
 
 Gen. 4. 21 
 31. 27 
 
 1550 Book of Job 
 
 •(296 
 1139 
 1132 
 1063 
 
 1062 
 
 1061 
 1060 
 
 1059 
 
 1043 
 
 2970 
 
 Scripturet. 
 
 Ex. t6. 
 32. 
 
 Ps.90 
 Num. 21. 
 
 GENERAL REMARKS. 
 
 Deut. 32. 
 
 13 
 21 
 
 1449 Josh. 10. 
 1410 Jud. 21 
 5. 
 
 11 34 
 1. Sam. 2. I-IOI 
 18. 7 
 
 Ps.a 
 
 - 11. 58. ^. 
 131. 139. 
 
 Ps. 59 
 
 26.34.56.57.142 
 52. 94. 120. 
 31. 35. 54. 
 17. 14a. 141. 
 
 12. 
 
 57.16.22.23.27 
 36^2.63.64.88 
 2 Sam. 1. 
 Ps.2. 133. 
 
 1056 
 1047 
 
 75. 101 
 104629 
 
 104514660.93.138.144 
 15 24. 47. 68 
 86.98. 118. 122, 
 
 104281. 92. 95. 
 
 1034 
 
 29641104020.21. 105. 108, 
 19.113.114.117. 
 3a 77. 103. 
 ' 104. 
 
 -99.100.134.135. 
 4 6. 32. 33.49 51 
 130. 
 
 3. 4. 9. 10.13.14 
 25. 28. 39.40.41 
 42. 43. 53.55.61. 
 '69.70 71.84.86. 
 97. 109.116.121. 
 124. 143. 
 
 3 
 
 29831021 
 
 The morning stars sang together at creation. 
 The invention oftheliarp and organ by JubaL 
 Songs, and tabret, and harp in Laban's time. 
 The most ancient poem, sacred or profane. 
 Songs of Moses and the Israelites "at the Red s«*. 
 Song at the worship of the golden calf. 
 By Moses, when he saw Israel wasted away in tli£ 
 desert. 
 
 Book of the wars of the Lord — by an unknowji 
 author. 
 
 When th'-y obtained water at Beer. 
 
 Song of Moses at Jordan immediately before 
 
 deatn. 
 The book of Jasher. 
 
 Songs and dances at Shiloh on their sacred festivals. 
 Song of Deborah and Barak. 
 Jephthah's daughter. 
 Hannah's song. 
 
 The damsels of Israel on the death of Goliah, 
 
 By David on the same account when keeping his 
 
 flocks at night. 
 When Saul and his friends be^n to circulate evil 
 
 reports against David 
 When they watched the house to kill him. 
 When David fled to Gath, and thence to Adullanh 
 Concerning Doeg the Edomite 
 At Keilah and among the Ziphites. 
 During the same period and persecution. 
 Upon the death of the priests, of Samuel, and pp&' 
 
 bably his parents. 
 During the same pei-secution, on different occar 
 
 sions. 
 
 David's lamentation for Saul and Jonathan. 
 WTien David was made king oveT all Israel. 
 His resolutions concei ning the govjernment of his 
 
 house and kingdom 
 When God brake forth on David's enemies, 1 S. 5. 
 David's victories. — 2d. Sam. 8. throughout 
 The different removals of the ark and its final es- 
 tablishment on Mount Zion. 
 When the Jews attended their sacred festivals. 
 They say that Adam made the 92d for the Sabbath, 
 Before and after the victories mentioned 2d Sam. 
 10 ult. 
 
 During the sickness and for the recovery of the 
 
 Psalmist. 
 Relating to the sacred service. 
 David's sin and repentance in the matter of 
 Uriah. 
 
 During and concerning the yebdlions of Absalom 
 and Sheba, 
 
26 
 
 ON PSALMODY. 
 
 Table of Scripture Songs, continued. 
 
 A.M 
 
 2983 
 2986 
 
 2988 
 
 -im: 
 
 2990! 
 2992 
 
 3000 
 
 3304 
 3ri2 
 3262 
 3289 
 3290 
 3294 
 3295 
 3379 
 
 3394 
 
 3403 
 
 3416 
 
 3417 
 
 3459 
 3469 
 3484 
 3492 
 
 3494 
 
 3554 
 3560 
 3999 
 4000 
 4026 
 4029 
 
 Scriptures. 
 
 1021 30, 45. 73. 
 
 101818. 66. 67. 
 
 liO 111. 112, 
 37 65. 91. 119 
 136 
 
 145 146. 148. 
 
 149. 
 
 Canticles. 
 Ps. 72. 127. 128 
 
 1004 132. 
 
 1017 
 
 J016 
 1015 
 1014 
 1012 
 
 GENERAL REMARKS- 
 
 1000 
 892 
 
 742 Ps 
 
 4058 
 4061 
 
 4066 
 
 4099 
 
 715 
 714 
 710 
 ;08 
 
 626 
 610 
 601 
 588 
 587 
 
 545 
 535 
 
 85 
 
 78. 
 
 48. 83. 
 
 Is. 25. 26 
 Ps. 50. 
 
 76 "so 115. 125. 
 Is. 42. 10. 
 Ps. 44. 
 
 2 Chron. 35. 25 
 Hab. 3. 
 
 Lam. 8i Ps. 79. 
 
 Ps. 74. 
 123. 137 
 102 106. 
 87. 
 
 52085. 107. 126. 
 5.12 129 
 
 5lOZech.9. 9 
 
 Ps. 1. 150. 
 147. 
 
 Luke, I. 
 - 2. 
 
 — 7. 16 
 
 — 17. 15-18 
 
 — 18. 43. 
 Mat. 21. 9, 15, 16 
 
 — 26.30 
 Acts. 16. 25 
 1 Cor. 14. 15,26 
 Eph. 5. 19 
 Col. 3. 16 
 James 5. 13 
 Rev. 3. 7, 15, 19 
 
 After the defeat of Absalom, and the purification 
 
 of David's house. 
 When David had got rest from his enemies, and 
 
 the land enjoyed harmony and peace. 
 Tovpard the close of David's reign. 
 After the numbering of Ihe people and the fixing 
 
 upon a site for the temple. 
 About a year before David's death. 
 By David, just before his death. 
 The chief of Solomon's 1005 songs. 
 When Solomon ascended the throne. , 
 By Solomon, at the dedication of the temple, and iu 
 
 remembrance of his father. 
 Asaph after David's death. 
 Concerning the invasion.— 2d Chron. 20. 1—30. 
 The invasion of Rezin and Pekah. — Isa 7- ult. 
 The songs of the gospel day. 
 About the time of Hezekiah's sickness. — Isa. 38. 
 Sennacherib's invasion and defeat. 
 A call to the christian church to sing a new song. 
 Josiah's reformation, or by SQme Nehemiah's 
 The lamentation of Jeremiah and others for the 
 
 death of Josiah. 
 A song of praise and confidence in God. 
 The captivity and the desolation of Jerusalem and 
 the temple. 
 
 Supposed Asaph, a descendant of the singer. 
 By the captives at Babylon. 
 Before the return of the captives. 
 Laying the foundation of the second temple. 
 Songs of praise for their return and prospects. 
 Probably on receipt of the letter, Ezra 7. H- 
 A prophetic song of Christ's riding to Jerusalem in 
 triumph. 
 
 By Ezra, or b}-^ Simon the just, 150 years after tliis. 
 
 In remembrance of God's mercies to Israel. — Neh. 9 
 
 Songs of Mary and Zachariali. 
 
 Songs of the angels, Simeon and Anna. 
 
 Songs or praises for raising the widow's son. 
 
 By the Samaritan leper. 
 
 By Bartimeus when restored to sight. 
 
 The hosanuas when Jesus entered Jerusalem. 
 
 Christ and his distapl^s sing a hymn. 
 
 Paul and Silas sing in the prison of Philippi. 
 
 The Corinthians instructed concerning worship. 
 
 Concerning psalms, hymns and spiritual songs. 
 
 Let him sing psalms. 
 
 The song of Moses and the Lamb, Sic. 
 
 It may here be observed, that there is not data for the formation of a 
 chronology perfectly correct, but it is presumed the above approaches as near 
 it as can well be expected. Many of the Psalms which were composed for 
 
 S articular occasions, were afterwards altered for others. Psalms silso were 
 ivided or compiled from others, as circumstances appeared to require. 
 From these circumstances, the same Psalm might often be ascribed to dif- 
 ferent events, without any violation of chronological order or historical truth. 
 
BEFORE THE LAW. 
 
 27 
 
 fci to It!© bO b£> fcC t« lb© bS to i-^ . 
 
 . 4n cjT in -1 •<l 
 
 o ^ ^ o o gj 
 
 SI I 
 
 ^S'gf I I I I I I I I I ? 
 
 OJ ifi. 
 
 " " 3:£2 2 3 S 3 
 
 ^"21 I 3-?2^l. 
 
 2^ 
 
 3 
 
 ~, ^ 
 2- £;n3 3 
 
 3 cS- 
 
 5? y w S PS 2 H c H o ^ o ^ ^ S ^' 
 
 So o;-© =4! K-^ I 
 
 S^'^'^cS', ». P3SO 
 
 O o O J5 cn 
 
 S s- 1 ^ w P s 
 
 r- 0) 
 
 - 
 
 ■73 C 
 
 O p 
 t3 3 
 
 o 2 
 
28 
 
 ON PSALMODY. 
 
 The use I intend to make of these tables, in the discQS- 
 sio/i of the present question, is, to show that the Patriarchs 
 were in the practice of offering up the sacrifice of praise to 
 God$ that their songs make no/partof the inspired volume^ 
 and that, therefore, they mu&t necessarily class with hu- 
 man composition* 
 
 That they were in the practice of this sacred exercise^ 
 is probable, from the nature of their relation to God, as 
 well as from the fact of their having been instructed re- 
 specting the way of approach to him, in religious worship. 
 Indeed, I believe, there is no dispute among the learned 
 on this subject, as they generally, if not universally, ad- 
 mit, that Adam understood and practised, the exercise of 
 praise, as well as of prayer, although we have no account 
 ©f either. 
 
 When, too, we read, in the words of God himself, that 
 when the foundations of the earth were laid, "the morning 
 stars sang together, and all the sons of God shouted for 
 • joy;" and the declaration^ ' * whoso offereth praise, glorifieth 
 me," we cannot suppose that our first parents were kept 
 ignorant of an exercise, in which angels, here called *'sons 
 of God," and morning stars," delighted to expatiate, and 
 which is of itself calculated to glorify God; or, that, know- 
 ing it, they neglected to practise accordingly. This is al- 
 so further probable, from the declaration of scripture when 
 relating the birth of Enos, ''Then began m.en to call upon 
 the name of the Lord," an expression vvhicb has been dif- 
 ferently explained, but which appears to have nothing ei- 
 ther ambiguous or diHicult in it. When Cain had slain his 
 brother Abel, there appears to have been none left, who 
 lived in the fear of God, with the exception of Adam andEve^ 
 until Seth, who was born about a year after the murder, 
 had a Ron, Enos, in the 235th year of tlie world, and when 
 himself was 105. In the mean time, the wicked race of 
 Cain,, were increasing in numbers and in depravity, with- 
 out either religion or the profession of it, until the time of 
 Enos, Gen. iva 26; and the remaining children of Adam, 
 Gen. v. 11, in whose day there appears to have been a suf- 
 ficient number, of a better race, to enctMirage each other 
 in a public and united practice of piety and religious wor- 
 ship. ''To call upon the name of the Lord" appears to. 
 intend prayer, let Kings, xviii. 24^ and 2d Kings^ y. 11— 
 
BEFORE THE LAW, 
 
 Praise, 1st Chron. xvi. 8; Ps. cv. 1, and Is. xii. 4 — and 
 religious worship in general, Ps. cxvi. IT — Zepli. iii. 9 — 
 Acts ih 21. — Rom. x. 13, and 1st Cor. i. 2. In the text 
 before us, then, we see the evidence of uniting in prayer 
 and praise, and in other acts of piety and religion. 
 
 Neither can we well suppose that, with all the told and 
 untold displays of the divine wisdom, power and goodness, 
 before, during and after the deluge, that the patriarchs, 
 fnpm Seth to Abraham, neglected to recount in songs of 
 praise the wonderous' works and ways of God. 
 
 This view is greatly strengthened, by the names that we 
 find were given, in many instances, to persons and places; 
 and doubtless in many more which have not been recorded. 
 
 As, in the days of Enos, men began to call upon the name 
 of the Lord, so, his grandson, soon after, was called Ma- 
 halaleel, or **He that praises God," expressive doubtless 
 of the exercises in which his parents, who gave the name, 
 delighted to employ themselves. The same observations 
 will apply to the other names given in the table, as it was 
 the practice for a longtime after this, to confer names ac- 
 cording to the feelings or circumstances of the time in 
 which they were given, and even to alter or change them 
 for the same reason. It is therefore, Evident, that the pa- 
 triarchs recognised the obligation or privilege, and cultiva- 
 ted the practice of sacred praise. But what is altogether 
 conclusive on this subject, is the evidence arising from the 
 facts recorded respecting Jubal, Laban and Job. What- 
 ever may be said of the wickedness of Cain's race, Jubal, 
 whose name signifies a trumpet, invented the harp and or- 
 gan, about 300 years after the birth of Mahalaleel; which 
 was theu but about the third part of man's life. Whatever 
 too was the use to which they then applied these instru-: 
 ments, we are fully informed of their being admitted into 
 the sacred service afterward; and we see no improbability 
 in their having been so employed before the flood. This 
 impression is much strengthened, by the circumstance of 
 Laban, one of Shem's descendants, being so familiar with 
 the use of songs, and tahret and harp. 
 
 In the time of Job, we see by the book itself, which is a 
 sacred poem, that the cultivation of poetry was carried to 
 the greatest perfection; and by the conversations that are 
 recorded, that it was employed for mirth and jollity, chap> 
 
so 
 
 ON PSALMODT. 
 
 xxi. 11, 12; for grateful joy, xxix^ 13j for derisioii an(S 
 contempt, xxx. 9; and with the divine approbation, xxxv. 
 10. Elihu complaining of the degeneracy of manners in 
 his day,^ says, "By reason of the multitude of oppressions 
 they make the oppressed to cry t- they cry out by reason of 
 the arm of the mighty. But none saith, where is God my 
 Maker, who giveth songs in the night; who teacheth us 
 more than the beasts of the earth, and maketh us wiser than 
 the fowls of heaven," Job xxxv. 9. — 11. These expressions 
 appear to refer to former times, when men sought after God, 
 and employed themselves in his praise; but implies that 
 such characters had become very scarce in the time of Elihu» 
 
 The degree of wisdom, too, employed in these songs, is 
 stated in connexion with what man possesses Oibove the 
 heasts of the earthy and the fowls of heaven. Neither 
 are these songs recorded in the scriptures, and of course they 
 make no part of plenary inspiration. They stand, there- 
 fore, as a part of human composition: although our oppo- 
 nents might class them, perhaps^ with compositions not 
 merely human» To this, however, I have no objections. 
 
 It will now be recollected, that from the creation to the 
 flood was 1656 years, from the flood to the Exodus from 
 Egypt, 857 — ^in all, 2513f in which, no song is recorded, 
 or any poetic composition but the book of Job. The doc- 
 trine of our opponents, however, would lead to the con- 
 elusion, that, either there were no songs of praise offered 
 to God, during that period, or, that they were unaccepta- 
 ble, not being the songs of scripture. It appears to me, 
 therefore, that the patriarchs had no difficulty in offering, 
 up their songs of praise to God^ although they have not the 
 marks of inspiration, nor has God seen good to preserve 
 them. 
 
 I have not here offered the opinion of historians about 
 tfie flourishing of music and poetry in Chaldea before and 
 during the time of Abraham; of their having beeij taught 
 in Egypt by Hermes, called Mercury Trismegistus; these 
 not being the authority which the demand of Mr. M'M« 
 requii'es; nor indeed is there occasion for any proof except 
 the unerring word of God. It proves that songs were em- 
 ployed in the worship of God, which are not among the 
 songs of inspiration. But of this we shall yet find addition- 
 al evidence as we proceed. The objection, howeverj has 
 
UNDER THE LAW. 
 
 31 
 
 been suggested, that, the Psalms, which David and other 
 psalmists composed, may have been the very same which 
 had been before dictated by the spirit, to the patriarchs; 
 and that being lost, or never having been written, they 
 were given anev/ by the same spirit, for the use of the 
 church under the law. This objection would rest upon a 
 supposition, extravagant enough at all events. But to 
 meet it fairly, it must intend either literally the same, or 
 only substantially the same. To suppose the first, would 
 be to allege that, before the deluge, they had their Moses 
 and Aaron, tabernacle and temple, and all the other locali- 
 ties of the Jews and surrounding nations. As this must 
 appear absurd at first blush, it can only mean that they 
 were substantially the same, and to this I have no objec- 
 tions; as, the doctrines of grace — the precepts of obe- 
 dience — and the exercises of the heart, must be substan- 
 tially the same, under every dispensation; although there 
 may be a great variety in the particular and local circum- 
 stances, by which they are marked, which require a cor- 
 respondent variety in the songs, by which they are celebra- 
 ted. This variety and adaptation to circumstances, is 
 strongly marked, in the songs of scripture, under both dis- 
 pensations. This objection, therefore, of which I should 
 never liave thought, had it not been suggested that it might 
 possibly be made, is laid by for the present; and the argu- 
 ment, for the use of an uninspired psalmody by the patri- 
 archs, remains in full force. 
 
 CHAPTER II. 
 
 History of Psalmody under the Law, 
 
 The Exodus from Egypt, introduces a new era in the 
 history of the church, and another dispensation of divine 
 grac^ It opens too with a song of praise, appropriate and 
 sublime. From that time, until the time of David, we have 
 a record of five others; that is, six songs in the space of 
 more than 400 years. These are, the song at the Red Sea, 
 the 90th Psalm — the very short one at Beer — the song of 
 Mo&es at Jordan — the song oi" Deborah and Barak — and 
 
32 
 
 ON PSALMODY. 
 
 the song of Hannah. But, that there were other songs la 
 their religious nieetings, and for signal victories, we have 
 sufficient evidence; and that they were even numerous, 
 we have reason to believe. When worshipping the golden 
 calf, they performed so loud that, at first Joshua thought 
 there vyas war in the camp; but upon a nearer approach he 
 found it was the voice of singing; and although this worship 
 was offered to an idol, it was obviously conducted, in its 
 leiiding features, according to the manner of true worship. 
 Indeed, the expression by Moses and the apostle, "The 
 people sat down to eat and to drink, and rose up to play,'^ 
 appears to allude to the manner of worship, and which 
 David afterward practised before the ark. But the one 
 was marked with reverence to the true God; the other with 
 devotion to a worthless idol. The same observation may 
 be made respecting Aaron's proclamation : "-To-morrow is 
 a feast unto the Lord," and the peoples' praises, These 
 be thy Gods, 0 Israel, which brought thee up out of the 
 land of Egypt," which, altogether, show that, in that day, 
 praise was a part of public worship, whether false or true; 
 and that they were in the practice of making their songs 
 expressive of the circumstances, or exercises, of the mo- 
 ment, and pointedly adapted to the occasion. 
 
 In the time of Phineas also, and the elders that outlived 
 Joshua, we find that religious festivals were observed at 
 Shiloh, where the ark was kept, and that, on these occa- 
 sions, songs and music were a part of the service; yet 
 these make no part of the scripture anthology. 
 We have no knowledge of the language employed by 
 Jephthah's daughter, except that from the song at the sea, 
 that of Deborah and Barak, and of the damsels of Israel; 
 when David had slain GoUah, we would be led to conclude^ 
 that it had an express relation to the events, circumstan- 
 ces and characters of the occasion, accompanied with 
 thanksgiving to God for the victory vouchsafed. 
 
 « The Book of the wars of the Lord," and " the Book 
 of Jasher," are quoted with approbation; the one by Mo- 
 ses, the other both in Joshua and in Samuel. These are 
 said by the learned to have been poetical compositions; 
 the first a history much in the manner of Job, the other, a 
 book of poems, relating to different occasions and events, 
 lu these we have evidence of bopks, not inspired, being 
 
UNDER THE LAW. 
 
 quoted with approbation, and a quotation frem one of them 
 inserted in Num. xxi. from the middle of the 14th to the 
 end of the 15th verse ; which appears to have been sung 
 bj the Jews, as probably more of it was. Indeed it is quite 
 out of the question to suppose, that we have all the songs, 
 which were used with divine approbation, during either of 
 the periods mentioned. If then the patriarchs sung the 
 praises of God, as the evidence we have produced proves — 
 if they had the divine approbation, as appears from their 
 characters and the statement of Elihu— and if under these 
 circumstances they sung songs which are not in scripture, 
 we have before us evidence, which might satisfy any rea- 
 sonable mind, that under at least two dispensations, the 
 patriarchal and legal, songs not in scripture, in other 
 words, human composition, were used with the divine a]j- 
 probation. 
 
 This proof therefore appears to be complete, without ta? 
 king into view Solomon's 1005 songs, of which we have 
 but one, Jeremiah's lamentations for Josiah, and the songs 
 of the singing men and singing women on the same occa- 
 sion, 2d Chron. xxxv. 25; with many others on various 
 subjects and different events* 
 
 It is to me, however, inexplicable, how the professed ad- 
 vocates of scripture psalmody, can pass by a large proportion 
 of scripture songs, and while they severely censure us (or ta- 
 king away from the book of life, if a psalm of David is o- 
 mitted, can, not only without scruple, but with a determi- 
 ned and persevering resolution, pass a number of others> 
 as appropriate on many occasions, and dictated by the 
 same spirit. The consistency of this course is, I confess, 
 to me not very apparent. 
 
 Mr, M'Master has a curious note on this subject, in 
 which he says, "This subject came before the General 
 Assembly of the Scottish Church, in 1647, 1648, 1686, 
 and before the Associate, (Burger) Synod, in 1747. These 
 bodies appear to have fully admitted the lawfulness of u- 
 sing in psalmody any scripture song. But they approved 
 not of loose paraphrases. Their caution and long exclu- 
 sive use of the book of Psalms, show that they deemed it 
 sufficient; and that any thing beyond it was rather an al^ 
 lowable indulgence, than an indispensable privilege. 
 
 Upoi) the merits of this question, I give no opinion.- 
 
84 
 
 ON PSALMODY. 
 
 Whatever may be said of its lawfulness, we know it is not 
 expedienii, to seek' the matter of our psalmody beyond 
 the book of Psalms. There is a sufficiency. It is select- 
 ed by the spirit of God, and by the church's Head given 
 for this purpose. True religion has never progressed 
 where it has been departed from. Were my opinion ask- 
 ed, I would say : Study, understand, digest, use well, the 
 book of Psalms; and it is more tlian probable, you will be 
 content. Apology, p. 76. 
 
 On the above note I remark, first: That in the proceed- 
 ings uf the General Assembly, they say nothing of loose or 
 close paraphrases; but have manifested a considerable so- 
 licitude to have the other songs of scripture reduced to 
 metre for the purpose of public worship; as I shall have 
 occasion to show hereafter in their own words. 
 
 I would also observe, that if the reader can distinguish 
 between an allowable indulgence, and an indispensable 
 privilege, in the worship of God, and give each its proper 
 place and importance in his service, he can perform more, 
 a great deal, than the writer. I have been accustamed to 
 think, that, if a religious exercise were allowable, it was 
 also a privilege; and although in the use of meats and 
 drinks and matters of indifference, a thing lawful, may not 
 be expedient, I have it yet to learn, if such a distinction 
 subsists between the Psalms of David and the other songs 
 of scripture Sure I am, it is not found in the bible, [f 
 then the use of others are lawful, it would appear to me 
 to be expedient, our author to the contrary notwithstand- 
 ing. Indeed Mr. M'Master has not given a single reason^ 
 for the inexpediency of using other scripture songs, except 
 the two little words, ''■weknow;" which he appears to 
 think ought to establish either principle or fact. Is it then 
 because by the admission of other scripture songs, we set 
 the people to thinking, or induce them to open their eyes 
 to the subject, that it is inexpeilient to introduce them? 
 Is it from this apprehension that it is known not to be ex- 
 pedient? 
 
 But after this statement of what Mr. M'Master knows^ 
 and after his refusal to give an opinion on the merits of the 
 question, not willing to leave us altogether in the dark, he 
 kindly enough tells us what opinion he would give were it 
 asked. We are not then to take what our author say^^ 
 
UNDER THE LAW. 
 
 35 
 
 as his opinion, for that he says he does not givej we are 
 only to consider it as tlie opinion he would, or will give, 
 if asked. 
 
 He again states, upon the same unquestionable authority, 
 that is, his own say so, that true religion never has pro- 
 gressed where the Psalms of David have been departed 
 from. He might just as well have went a little step fur- 
 ther, and said, ' until thej were brought into use^' but per- 
 haps there may be some ambiguity in the words depart- 
 ed from,^^ which, it would be well to understand. If it 
 intends a departure from the doctrines thej contain — the 
 duties of obedience thev enjoin — ^or the spirit of pietj they 
 breathe, we agree that there is no growth in true religion 
 to be expected, where there is such a departure. If it in- 
 tends the laying aside of the book of Psalms, in divine 
 worship, we know of no such departure, among the ortho- 
 dox Presbyterian churches. But if it intends only the 
 use of some other version than Rous, in the psalmody of 
 our churches, we deny the fact Mr. M'M. has stated, or 
 rather assumed, it being not only unauthorised, but un- 
 true. It is known throughout the American churches, 
 that true, genuine religion, doctrinal, practical and exper- 
 imental, has progressed where Rous' paraphrase has been 
 long out of use, and where Watts' paraphrase and hymns 
 have been uniformly employed, to aid their devotions. 
 Our author is very tenacious of consistency. Of his we 
 have given a specimen above. Another may be seen, in 
 his refusing to give his opinion, and then giving it deci- 
 dedly and strongly. Such, however, are the principles 
 and arguments, by which all the scripture songs, except 
 the Psalms of David, are rejected; and such the reason for 
 the reproaches so freely cast upon those who at-e less con- 
 fined in their principles and practices on this subject. 
 Having now seen that in all ages and countries, music and 
 poetry were cultivated— the practice of songs of praise, 
 even in the names of persons and places, recognised — 
 songs and books of poetry written, which were quoted 
 with divine approbation; and yet, none of these included 
 in the inspired writings; we think that the evidence is am- 
 ply sufficient, to answer the demand of our author, and to 
 satisfy every sober and candid mind, although we should 
 produce nothing more on the subject But the learned 
 
36 
 
 ON PSALMODY. 
 
 say, that the psalms which we have, were selecffed from a 
 much larger number, as the men of Hezekiah selected 
 some of the proverbs, Prov. xxv. 1. If so, the songs we 
 have before noticed in different ages, and these rejected 
 psalms, which had been used at the temple, were not in- 
 spired, or those who left them out were emphatically guilty 
 of taking away from the book of life. But, if we even 
 choose to deny, against the authority of men of learning 
 and research, that there ever had been in use, any other 
 than those we now possess, the remark still applies to the 
 «)ther songs we have noticed. 
 
 If any one, therefore^ can believe that, notwithstanding 
 all this evidence, a song of human composition has, under 
 no dispensation, been admitted or presented with aceep- 
 tance in the worship of God, it will certainly be from a, 
 predetermined state of mind, and not from any defect in 
 the evidence our scriptures afford, or in what is here pre- 
 sented to the reader. 
 
 We now come, however, to the time when psalmody was 
 more cultivated and practised than in any previous period 
 of the church, so far as our information extends, or we have 
 reason to believe. Respecting this period, two things in 
 particular claim our attention : what evidence we have that 
 the church, from that time forward, was to be confined to 
 these songs ? and, how far it is right to use or reject, in 
 our acts of praise, songs which do not apply to our circum- 
 stances? In regard to the first, much reliance has been 
 placed, on the command of Hezekiah and his princes, to 
 the Levites respecting the service of the day^ 2d Chro. xxix. 
 SO-36. Mr. M'M. does net appear willing to rest his 
 cause upon it, as some others have done, but he plainly 
 int^ds to make it of some importance in the argument, 
 when he says, " I do not rest the proof of the divine insti- 
 tution of these sacred odes, as the matter of the church's 
 psalmody, on the simple fact of a reforming king of Judah 
 commanding that they should be employed* I add to that 
 evidence," &c. Apology p. 78. 
 
 It may be observed, that our author, after the example of 
 those who have preceded him, labours to prove what is 
 not at all denied, that is, that the Psalms of David may, 
 or ought, to be used in the worship of God. Some have. 
 Indeed, thought, aud we thijik with them, t^at those psalms 
 
\ 
 
 UNDER THE LAW. 37 
 
 which have a special reference to ceremonial rites of wor- 
 ship, especially sacrifices and instruments, are not appro- 
 priate to our dispensation, and are not required in our 
 service. But of this afterward. 
 
 Although, however, our author goes hard to work to 
 prove that the Psalms of David ought to be used, he takes 
 good care to avoid the proposition, that nothing else ought 
 to be admitted, which is the very point at issue. Every 
 reader must see, that, proving the propriety of using Da- 
 vid's Psalms, will never show the impropriety of using 
 others, any more than proving the fitness of the 23d, would 
 show the unfitness of the 24th. How it is then* that 
 our author, while only attempting to establish the fitness of 
 the one, carries his reader to a conclusion, that he has es- 
 tablished tlie unfitness of the other, is, to me, rather a little 
 mysterious; nor can I in any way unravel the mystery, but 
 by ascribing it to the confidence of the writer, and the 
 facility with which the leaders were disposed to be per- 
 suaded. 
 
 The command of Hezekiah, to which such frequent re- 
 ference is made, taking in some verses of the connexion, 
 Puns thus, " And he set the Levites in the house of the 
 Lord with cymbals, with psalteries, and with harps, accor- 
 ding to the commandment of David and of Gad, the king's 
 seer, and Nathan the prophet; for so was the command- 
 ment of the Lord by his prophets. And the Levites stood 
 with the instruments of David, and the priests v/ith the 
 trumpets. And Hezekiah commanded to offer the burnt- 
 offering upon the altar. And when the burnt-offering be- 
 gan, the song of the Lord began also with the trumpets, and 
 with the instruments ordained by David, king of Israel. 
 And all the congregation worshipped, and the singers sang, 
 and the trumpeters sounded, and all this centinued until 
 the burnt-offering was finished. And when they had made 
 an end of offering, the king and all that were present with 
 him bowed themselves, and worshipped. Moreover, Heze- 
 kiah, the king and the princes, commanded the Levites to 
 sing praise unto the Lord with the words of David, and of A- 
 saph the seer. And they sang praises with gladness, and 
 they bowed their heads and worshipped." 
 
 On this portion of scripturej and in relation to the use 
 4 
 
38 
 
 ON PSALMODY. 
 
 \yhich has been made of it, I offer to the reader, the follow- 
 ing remarks : 
 
 First. The command of Hezekiah and his princes, is 
 merely in the form of a directory for the service of that 
 occasion, and has nothing in it which particularly refers to 
 a future day; much less is it exclusive of any other songs. 
 The phraseology would require a manifest alteration, to 
 support the argumwt which has been built upon it. Had 
 the command been to praise the Lord in the words of Da- 
 vid and Asaph, and no other for ever, it would have met 
 the views of those who employ it; but nothing less can 
 possibly support them. In the form in which it was given, 
 it appears to me strange that it has ever been subjected to 
 the torture necessary to stretch it to the required extent, 
 as an argument, for the use of an exclusive psalmody. 
 
 Secondly. If one pai't of the directions given by the king 
 be preceptive, and perpetual, certainly the other parts 
 must be the same; and, of course, we must offer sacrifices 
 and use similar instrun>ents. Should it be replied, that the 
 obligation to offer sacrifices has been explicitly repealed, or 
 superceded by another and a better rite, I would answer, 
 that such a plea is fairly begging the question, as the fact, 
 of its bein^ repealable, shows it could not be intended as 
 a perpetually binding obligation, and that the command 
 has the same force, with respect to one part of the service, 
 which it has in relation to the other. But this plea, futile 
 as it is, does not apply to instruments : and, if the obliga- 
 tion of that command binds us to the perpetual use of the 
 same psalms, no sophistry can evade the conclusion, that 
 we are bound to the use of the like instruments of music, 
 which were employed by the commandment of the Lord— 
 a commandinent wliich cannot be shown to have been ever 
 j^pealed. 
 
 Thirdly. I conclude, therefore, from these and other 
 reasons, that the whole of the above account, is neither 
 more nor less than a piece of plain scripture history, re- 
 cording some of the principal circumstances of that refor- 
 mationr^the punfication of the tetnple, &c. &c. and that 
 it gives no direction for any future day's service, except 
 whatever weight the example ought to have had on the 
 Jews, in particular, and apart from its ceremonial features, 
 which it should still have id encouraging reformation 
 religion. 
 
UNDER THE LAW. 
 
 39 
 
 Lastly. The exclusive interpretation is inconsistent with 
 fhe promises of Isaiah, and other prophets, of a new song 
 in the gospel day. Isaiah was advanced in life at this 
 time and had delivered a considerable part of his prophesy 
 before this reformation* and a good part of it afterward; 
 but throughout his prophesy, he frequently tunes his lyre 
 to the anticipated glories, jojs and songs of the gospel day. 
 Indeed, Bishop Lowth raises the poetic character of some 
 of Isaiah's songs above all others, without excepting even 
 the psalms themselves. Neither is it alone in the cominarid 
 of Hezekiah, that no support is to be found for the doc- 
 trine of exclusive psalmody, as we will see more at large 
 hereafter, that there is no such exclusion in the Bible. 
 
 With respect to the necessity of our songs being appro- 
 priate, I have a number of remarks to make," which I think 
 of some importance in settling that question. 
 
 First. The practice of making so many new songs, on 
 every new and important occasion, says that it was with the 
 design to meet and express, the circumstances of those oc- 
 casions. If an inspired psalm was, or is, always suitable, 
 whether it expresses our cases or not, would not a very few, 
 indeed, expressed in very general terms, have been suffi- 
 cient, sjo far as the exercise of praise is concerned, to have 
 answered every purpose. We see, however, that Moses, 
 Deborah and Barak, David and others, were very particu- 
 lar in adapting their songs to the occasions for which they 
 were composed. Many of the psalms specify these occa- 
 sions-— others have internal evidence, that leaves no doubt 
 on the mind — a few afford some data for conjecture; but 
 none for certainty — and a very few set conjecture itself at 
 detiance; not more than eight or ten, however, but give 
 internal evidence that they were composed subsequent to 
 the giving of the law, and not one has evidence of an ear- 
 lier date. That those psalms, which merely contain the 
 doctrines of grace, the practices of the believer and the 
 exercises of his mind, will answer every age of the church, 
 I readily, and cheerfully concede; but- we shall presently 
 see, that, even in these, the Jewish worshippers had some 
 scruple of singing a joyful song, on a mournful occasion, or 
 the contrary. If so, much stronger would be the objection, 
 to singing a song under one dispensation, that was exclu- 
 sively adapted to another, as those respecting sacrifices and 
 instruments were. 
 
40 
 
 ON PSALMODW 
 
 Secondly. This leads me to observe, that the Jews them* 
 selves would not sing a song, unless it expressed the cir- 
 cumstances of the occasion. Witness their making some 
 — altering others, as any one may see by comparing some 
 of the psalms with others, and with other places in the 
 Bible where they are recorded — and compiling others, from 
 parts of former ones. But, what is yet stronger, they re- 
 fused to use such as were unsuited to their condition, or 
 the state of their minds.. 
 
 When the Jews were led captives to Babylon, they were 
 required to sin^ one of the songs of Zion. Their reply 
 was, '* How shall we sing the Lord's song in a strange 
 land?" The refusal did not arise from the impropriety of 
 singings for they composed several songs, and partrcularly 
 the one in which the fact is recorded; but from the unfit- 
 ness of the Lord's songs, which were songs of joy and 
 gladness, to express the sorrow that filled their hearts^ 
 and, from the unfitness of singing, "Praise the Lord for 
 he is good, for his mercy enduretk for ever," when they 
 were so signally suffering the divine rebukes. That this 
 may not appear a creature of the imagination, see 2d Chro. 
 V. 13, vii. 3, and xx. 21, with Psalm cvi. 1, cvii. 1, cxviii. 
 1, and cxxxvi. throughout, which will show what is intended 
 by the Lord's song. The prayer of the captives may be 
 seen, 1st Ghro* xvi. 35,^ and Psalm cvi. 47, to be ga-thered 
 from among the heathen, for the purpose of engaging once 
 more in exulting praises. The promise of God, by his 
 prophet,, which doubtless encouraged the prayers of the 
 captives, is recorded in Jeremiah xxxiii. 10,11, "Thus 
 saith the liOrd; Again there shall be heard in this place, 
 (which je say shall be desolate without man and without 
 beast, even in the cities of Judah, and in the streets of Je- 
 rusalem, that are desolate, without man, and without in- 
 habitant, and without beast,) the voice of joy, and the voice 
 of gladness, the voice of the bridegroom, and the voice of 
 the bride, the voice of them that shall say, Praise the Lord 
 of Hosts : for the Lord is good; for his mercy endureth 
 for ever; and of them that shall bring the sacrifice of praise 
 into the house of the Lord. For I will cause to return the 
 captivity of the land, as at the first, saith the Lord." 
 
 Here it is taken for granted, that thej^ do not sing the 
 Lord's song, but the hopes of the singing it again with con- 
 
UNDER THE LAW^ 
 
 41 
 
 sistency and propriety are predicated on the promise of 
 causing their captivity to return; which expectation is an- 
 swered in the transaction which took place under Ezra, chap^ 
 iii. 11, And they sang together by course in praising and 
 giving thanks unto the Lord; because he is good, for his 
 mercy endureth for ever toward Israel. And all the people 
 shouted with a great shout, when they praised the Lord, 
 because the foundation of the house of the Lord was laid.'' 
 
 Thus we see the captives, in distress:, would not sing a 
 song of joy, and the language of the prophet accords with 
 the sentiment; at the same time encouraging the expecta- 
 tion that, in due time, a state of things would return, when 
 these songs would be applicable and proper, and then they 
 should employ them in their joyful praises. 
 
 Should it be objected, that the Jews, at Babylon, were 
 inspired to make the mournful song, which they sung, I 
 would reply, that itgives weight to the argument; if God 
 was pleased to assist them, in composing appropriate songs, 
 rather than they should use those which were not so. 
 
 To meet, or refute, the objections, that are offered against 
 songs which recognise sacrifices, and instruments, and o- 
 ther ceremonial peculiarities, Mr. M'M. offers, an asser- 
 tion, and two or three assumptions. The assertion is in 
 these words, " the truth is, no christian ever felt his devo- 
 tions embarrassed by such a phraseology. When inten- 
 ding to cavil, or to cover a retreat, to offer such objections 
 may serve a temporary purpose^ but withal, it is still below 
 a man of sense, and much more unworthy a man of piety. 
 Equally trivial is the exception respecting the mention of 
 the musical instruments of the temple worship. Though 
 we do not employ the cymbal or the harp, in cnauntingour 
 solemn song, the naming of them is neither impertinent nor 
 vain. The ancient use of such instruments instructs us, 
 that in celebrating the praises of God, we should call forth 
 the voice of melody, as expressive of affections well attu- 
 ned to the delightful exercise. And may not the chris- 
 tian as consistently sing portions of holy songs as the Jew 
 did, in his synagogue, when an instrument of music was 
 not employed; or as the Israelite in his dwelling, who never 
 owned an organ, and whose hand never touched the strings 
 of a harp?" 
 
 These abusive a^acks, on msn's Teracity, sense and 
 
42 
 
 ON PSALMODY. 
 
 piety, I have no heart to answer. Mr. M'M. is welcome 
 to the exclusive use of them. Not his abusive language, 
 but the argument, such as it is, I think it necessary to 
 iiotice. 
 
 Th« first is an assertion, tliat no christian ever felt his 
 devotion embarrassed by a phraseology whicli resolves to 
 offer sacrifices. &c. Our author's information must be very 
 extensive, to know how all christians have felt, or how they 
 have 7wt felt. Even allowing the sentiment, or feeling, to 
 be wrong, would not at all prove that no christians had 
 ever experienced it. At all events, they have avowed such 
 a feeling, whose piety and veracity were not questioned, 
 by any who had the favour of their acquaintance. 
 
 But, what shall we say of the captives at Babylon.^ was 
 it to cover a retreat ? was it want of sense ? or was it want 
 of piety, that raised their scruples on this subject ? surely, 
 if we be denounced as knaves and fools, an expression that 
 would criminate the inspired songsters at Babylon, might 
 have been spared. If our author's position be correct, they 
 ought never to have hesitated, singing the Lord's song in 
 a strange land, or under any other circumstances. Our 
 author attempts to support this assertion, for there is not 
 the semblance of argument, by assuming two facts: that 
 the Jews sung them in their synagogues, and in their dwel- 
 lings. To have made this assume the appearance of an 
 argument, it would have been necessary to have shown, 
 that the Jews sung psalms in their synagogues and in their 
 dwellings — that those psalms were of the description in 
 question — and that they never intended to play on instru- 
 ments or offer sacrifices in worship- 
 According to the Concordance of Cruden, and Jenning's 
 Jewish Antiquities, the service of the synagogue, was only 
 reading the scriptures, prayer, and preaching." But, 
 Jahn in his Archaeology,, says, "When an assembly was 
 collected together for worship, the services began, after 
 the customary greeting, with a doxology. A section was 
 then r€ad from the Mosaic Law. Then followed, after the 
 singing of a second doxology, the reading of a portion from 
 the prophets. The sections which had been read in the 
 Hebrew", were rendered by an interpreter into the ver~ 
 Bacular tongue, and the reader, or some other one, tlieJBt 
 itddressed tSe ;^eo|)le." 
 
UNDER THE LAW- 
 
 We see, therefore, that the service of the synag;ogue did 
 not require such songs as those in question. Tluit part, 
 therefore, of our author's argument, is lost. Nor has he 
 attempted to shovy, that there was no harp in the syna- 
 gogue, or in the Israelites' dwelling. The whole piece is a 
 flourish, and has nothing in it. 
 
 But were we to admit the whole of the facts assumed, I 
 would still say that there is no parallel, between the Jew in 
 his house, or synagogue, and the christian in his church, or 
 family, singing those songs which promise offerings of 
 beasts, or music with instruments. 
 
 Were an Israelite, in his house or synagogue, to sing, 
 Vv'ill ofter unto thee burnt-sacrifices of fatlings, with the 
 incense of rams; I will oft'er bullocks with goats," it would 
 have been a proper rite of the dispensation he was under, 
 and a duty of his religion; and, besides, it might have 
 been, and probably would have been, his determination to 
 perform his word, before all the people, at the next festi- 
 val, when the males were to appear before God. But 
 when a christian sings this, he has no intention of ever per- 
 forming it; nor does it at all belong to the dispensation he 
 is under. 
 
 The cases are, therefore, entirely dissimilar, and the ar- 
 gument built upon them entirely overthrown. But again, 
 in the above quotation, our author informs us, that the in- 
 struments remind, or instruct us, to call forth the voice of 
 melody, &c. Let the reader then, soberly ask himself, 
 whether he would be more ready to observe that instruc- 
 tion, if conveyed under the figure of a psaltery or harp; or 
 in plain words, that require no accommodation, and which 
 all will understand. 
 
 But our author quotes Dr. Ridgley, saying, "there is no 
 essential difference, especially as to what concerns the 
 frame of our spirit, between singing and reading. There- 
 fore, it follows, that whatever psalm may be read, may be 
 sung. " Mr. M'M. says that Dr. Ridgley has shown, that 
 whatever may be read may be sung, and that if it is not so, 
 it will establish the unfitness of the Bible for reading,, for if 
 it is not suitable for singings it is not for reading* The Dr. 
 has so expressed himself, but he has not shown it, nor can 
 any man show it until the distinction is abolished, between 
 praising God and teaching men* If it is true, that what- 
 
ON PSALMODY. 
 
 ever may be read, may be sung, then with Dr. Ely, we 
 may sing, "Adam, Seth, Enoch," &c. 
 
 Perhaps, while on this subject, it may be best to attend 
 to another heavy charge, of which our author tries to make 
 the most possible. It is for saying, that for a christian to 
 sing the songs in question, is to sing a falsehood, as he has 
 no intention of performing what he says. As Mr. M'M. 
 lias used no little exertion, to alarm the piety of his read- 
 ers on this subject, it requires the more attention. 
 
 Where Mr. M'M. has taken the liberty of making creeds 
 for us, of which I may have occasion to speak hereafter, he 
 gives ''No. xiii. That to sing many of the Bible Psalms, 
 implies a contradiction and cannot be done without false- 
 hood. — Freeman, p. 18, Baird, p. 43." In another place, 
 he says, " Verily, this objection, like the rest, makes sweep- 
 ing work. Have the objectors forgotten, that all scrip- 
 ture is profitable.^" &c. I say, in reply, they have not for- 
 gotten, that all scripture is profitable; but they have yet to 
 learn, that a misapplication, or forced accommodation, was 
 ever either prnjitable or jiistijiable. One that can preach 
 psalmody from Shibboleth^ may apply any scripture to any 
 subject; but it is only by a sober and judicious use of the 
 Vi^ord of God that we can reasonably expect to find it pro- 
 fitable. With respect to the application of scripture songs, 
 or the unseasonable use of any songs, Solomon says, As 
 he that taketh away a garment in cold weather, and as vin- 
 egar upon nitre, so is he that singe th songs to a heavy 
 heart." Pro. xxv. 20. Nothing can express with more 
 force, the necessity of songs being appropriate, than the a- 
 bove language, which is well illustrated by the case of the 
 Jewish captives already noticed. The apostle too appeared 
 to think it quite possible to *' change the truth of God into 
 a Zie." Nay, he asserts that this had been done. This we 
 believe to be sometimes the case with respects to some of 
 the truths contained in the Psalms. On this point I will 
 add one other authority, which, if it will not fully acquit 
 ws, will, at least, I am persuaded, greatly palliate our 
 guilt, even in the eyes of Mr. M'M. himself. This au- 
 thority is one of his senior brethren, the Rev. Dr. M'- 
 Leod, of NeAv-York, and a member of the Reformed Syn- 
 od. In his lectures upon the revelations, when combating 
 the opiniops of Woodhouse and others, who think that thjfc 
 
ONDER THE LAW. 
 
 45 
 
 four Beasts mentioned in the fifth chapter of the Revela- 
 tidns, were angels; after oft'ering some arguments in sup- 
 port of his dissent, says, There is another consideration, 
 however, which puts the question at rest. They are made 
 to sing, chap. v. 9, a song, which in the mouth of any but 
 redeemed men, would be a falsehood. Thou wast stain, 
 and hast redeemed us to God by thy blood, out of every kin- 
 dred, and tongue, and nation, and hast made us unto God 
 kings and priests; and we shall reign on the earth.^' p. 56. 
 Why does the Dr. say, that if the holy angels sing the song 
 of the redeemed, they would sing a falsehood? precisely for 
 tne same reason, why cheerful songs do not suit a heavy 
 heart — why the songs of Zion did not suit the captives at 
 Babijlon — and why the songs of the Jews, which contain 
 ceremonial peculiarities, do not suit the aa^ercises of a 
 christian. But why is not Dr. M'Leod hunted down by 
 his brethren, and particularly by Mr. M'Master, as a semi- 
 infidel — as a viriuent enemy of the songs of the Redeemer 
 — and his language as profane and blasphemous? Nay, 
 why does he not only exclaim, *' Absit blasphemia," but 
 exhibit charges against him, for the impiety, before his pres- 
 bytery? Surely, if such language be as reprehensible as 
 our author has attempted to represent it, no friendship, no 
 brotherhood, should protect the man who will employ it— 
 But the facts are far otherwise. 
 
 Mr. M'M. has shown his ingenuity by forming several 
 questions for the "friends of human psalmody" to an- 
 swer. I do not wish to employ contemptuous epithets, 
 but, I really see nothing ^reaf in those questions. Some 
 of them, however, are on this subject, and now rather fall 
 in the way, viz. Why must scripture songs, when sung, 
 be assumed as expressing our sentiments and experience, 
 and when read not be so assumed? Why does a partic- 
 ular circumstance, giving occasion to an inspired song, 
 unfit it for social, public singing, any more than for social 
 public reading? AVhy is that which is triie when read, a 
 lie, when sung?" Apol. p. 190. After remarking, as be- 
 fore, that there is an obvious and striking difterence be- 
 tween reading for instruction, and oft'ering up praise to 
 God: and adding, that they in fact know little, concern- 
 ing either of those exercises, who cannot and do not real - 
 ize that difterence; I will refer Mr. M'M. to the sacred 
 
4.6 ON rSALMODY. 
 
 writers, and Dr. M'Leod, already quoted, tor a more fuli 
 and satisfactory answer. When be shall have learned, 
 why the captives could, at ajiy time, refuse to sing a song 
 of the Lord — why the angels couUl not sing the song of 
 the Redeemed — >vhy the apostle could say that any one 
 could change the truth of Cod into a lie? we shall be ful- 
 ly prepared to answer all those little Cjuestions. 
 
 The matter now comes to this point, the Vi ord of God 
 teaches us in two ways: by precept, and by example. 
 With respect to precept. 1 know nothing that is at all cal- 
 culated to discourage us, from the practice we defend. 
 Praise is enjoined upon all; ''young men, and maidens, 
 old men, and children:" but nothing, in the Eible, to 
 confine us to express words. And the frequent calls, to 
 sing new songs, and promises that they shall be sung, in- 
 dicate something very different from a confinement to old 
 ones. As to the opinion, that new fongs, do not mean 
 new songs, but old ones newly sung, it is a constraint upon 
 language, that has nothing to justify it: but some names, 
 and but few of them. Hence the Psalmist, on several dif- 
 ferent occasions, called for new songs, and actually sung 
 them, and hence he is followed by some of the prophets 
 with new songs, and the promise of them — and hence, the 
 New Testament saints, from Matthew to the Apocalypse, 
 expatiate in them. 
 
 Home, who is a favourite vatness for Mr. M'M. says, 
 on Psalm xxxiii. 3, "Sing unto him a new song, play 
 skilfully with a loud noise" — '»Old things are passed a- 
 wayj" and the ideas of a christian are to be transferred 
 from the old world, and the old dispensation, to the 
 
 new;" since, under the gospel, all things are become 
 new," all men ought to become so, Rev. xxi. 1, 5. A- 
 bilities of every kind are never so well eniployed, as in 
 the service of him who giveth them." See also on Psalm 
 xcvi. 1. On Psalm xcviii. l.he says, "New mercies de- 
 mand new songs. And what mercies, what wonders, 
 can be compared with those wrought by the holy Jesus?" 
 &.C. On cxliv. 9, he says, "In the mean time, as the Is- 
 raelitish church praised Jehovah for the mercies already 
 vouchsafed to the son cl" Jesse, so do we daily magnify, 
 with voices and instruments of music, that salvation which 
 God hath eiiected for us, by the deliverance of his sou, 
 our Lord, from death and the grave." 
 
UNDER THE LAW. 
 
 Patrick says, on xxxiii. 3, <'Let not ancient songs suf- 
 fice you; butendite a new hymn, to testify your singular 
 iove and gratitude." Scott, another witness for our au- 
 thor, on cxlix. 1, says, "New mercies demand contin- 
 ually new songs of praise, to be sung in the congregation 
 of the saints on earth, and in heaven. And the children 
 ot Zion have not only to bless the God who made them, 
 but to rejoice in him as having ' created them in Christ 
 Jesus unto good works, and forming them saints as well 
 as men:' they should, therefore, express their gratitude in 
 every way of which they are capable, and not only rejoice 
 in his pardoning mercy, but likewise in his benign and 
 equitable government." See also on all the places, where 
 the phrase, "new song," occurs. Every judicious com- 
 mentator, gives a similar view of the use we ought to make 
 of the term in question. " 
 
 We have seen what we are taught, by the practice of 
 the former church, on the subject. On every important 
 occasion, they made, or altered, songs to suit it, and 
 would not use them when they did not; and were author- 
 ities of any use we might add greatly to those which have 
 been given, to confirm these sentiments. One other, how- 
 ever, I will ofter, aS Mr. M'M. appears to place some 
 weight on his opinion. It is Dr. Ridgley, who, in his body 
 of Divinity, says, ''But, inasmuch as the occasions of 
 praise are very large and extensive, and therefore it may 
 be thought expedient, to adore the divine perfections, in 
 our own words in singing, in like manner as we do in 
 prayer, considering the one to be a moral <luty as well 
 as the other, I will not pretend to maintain the unlawful- 
 ness of singing hymns of human composure, though some 
 of much superior learning and judgment have done it." 
 
 Again, after disapproving of some kinds of hymns, he 
 proceeds. *'But if wt have ground to conclude the com- 
 posure, as to the matter t>iereof, and mode of expression, 
 unexceptionable, and adapted to raise the aflfections, as 
 well as excite suitable acts of faith in extolling the praises 
 of God, it gives me no more disgust, though it be not in 
 scripture words, than praying or preaching do when the 
 matter is agreeable thereunto." 
 
 We have now considered the history of Psalmody, du- 
 ring the Mosaic economy, audi it affords evidence, amply 
 
48^ 
 
 ON PSALMODY. 
 
 sufficient, to satisfy every candid and unbiassed inquirer, 
 that there were many songs in use, during that period, 
 which were not considered as inspired; and that they 
 were very particular in adapting their songs to the occasions 
 of their praise. With this view, we will leave the Old 
 Testament worshippers, in anticipation of the new songs, 
 expected by the church when the "Redeemer should come 
 out of Zion, to turn away ungodliness from Jacob." 
 
 Let the reader then review the evidence, from the his- 
 tory of Psalmody, both before, and under the Law, and 
 see whether the demand of our author be not answered — 
 whether it is not satisfactorily proved, that, under both 
 the [patriarchal and legal dispensations, hymns and songs, 
 not in scripture, were employed — and whether, besides 
 this, several of the objections and accusations, which have 
 fallen in the way, have not been fully refuted. With all 
 this, however, our main support is yet before us, viz. the 
 practice and precepts of Christ and his apostles. In the 
 next chapter, we shall have an opportunity of inquiring, 
 what is the duty which they enjoin, or the principle to 
 which they invite? By these, we are willing to stand or 
 fall. In the example which they have given us, we desire 
 to follow their steps. 
 
 History of Psalmody during the age of the 
 •Ipostles, 
 
 Is it too much to demand of our friends who reason thus, some proof 
 of the existence and public use, in the age of the apostles, of such hymns as 
 they contend for? Of this, which should fw-^i be settled, it seems they never 
 think." Apology, p» 38. « I request aie objector, for once, not to quibble j 
 and, again, I demand evidence of the existence, in the apostelic agCy of 
 any other Psalmt, and Hymns, and Spiritual songs, than those contained 
 in the ScriptmeP Apology, p. 82. 
 
 It is very possible, we have not thought as profound- 
 ly, on this subject, as our author : such as our thoughts 
 have beeo, however, we shall lay them before the readers, 
 
APOSTOLIC AGE. 
 
 49 
 
 and let tliem judge. Onr author inquires, is it too much 
 to demand of our friends," &c. 1 say, no. Whatevei 
 evidence Mr. M'M. is willing to give^ he has a right tc 
 demand as good; but he has no right to demand the highest 
 and yet ofier the lowest. So far, therefore, ae I am con* 
 cerned in this controversy, I pledge myself to yield the 
 
 f round, to give up the question, whenever stronger evi- 
 ence is offered against my sentiments, than I can produce 
 in support of thera. vSupposing, therefore, that our author 
 is as willing to offer good evidence, as to demand it, we 
 will state what his demand is. He says, speaking of the 
 book of Psalms, **Those who contend for its banishment], 
 and the adoption of its rivals, can be justified only by 
 passages of scripture which contain direct jprecgi?^, plain, 
 undoubted example ^ or at least some established principle^ 
 from which their conclusion necessarily flows. — We can- 
 not be contented with gratuitous assumptions, or ingenious 
 analogies, which have nothing to support them but humaa 
 authority. We must have a warrant, decided and clear: 
 a warrant which would be indubitable, and satisfactory, it 
 all books, excepting the Bible, were banished from the 
 church" — Miller in the Apology, p. 120. Such are the 
 terms our author says he adopts, and will demand. With, 
 this demand I willingly and readily close. As to the ex- 
 pression, "those who contend for its banishment," it is 
 only one of our author's bitter and slanderous expressions, 
 and may pass until we come to that part of our work : but^ 
 the evidence we will now consider, and lejave, with the 
 reader, the opportunity of judging who best meets the 
 terms laid down by Mr. M'Master. 
 
 According to the above terms, and the character of the 
 evidence our author requires, I demand evidence, decided 
 and clear, that ever either Christ or his apostles sung a 
 Psalm of David. That they often referred to them, in their 
 arguments, preaching and epistles, is not the point; but 
 the proof, that they ever sung a single one, is now deman- 
 ded. On this point we shall examine our author's state- 
 ments — not his evidence, for he offers none- 
 
 When speaking of tlve first proselytes to Christianity, he 
 says, *' These converts were peculiarly attached to their 
 ancient forms, and to the sacred books which were so fa- 
 miliar to their rainds. Had it been proposed to exclude 
 5 
 
50 
 
 ON PSALMODY. 
 
 their inspired songs from their assemblies, and to substitute, 
 ♦ others of human device in their place, the whole church 
 w^ould have been convulsed" — Apology, p. 40. Any at- 
 tentive reader might be surprised, at the proof Mr. M'M. 
 demands^ and that which he offers. He requires the very 
 best, and that which he offers is a bare assertion, that by 
 the sidoption of a new psalmody, &c. the churcl> would 
 have been convulsed, I again pass by fling about the 
 exclusion of the inspired songs. The frequency of repe- 
 tition does not make it a jot more true, and it may lie over 
 again until further notice^ but it may be proper to inquire, 
 what light the scriptures throw upon the assertion of our 
 author. 
 
 1. The Bible contains the most ample evidence, that the 
 Jews were accustomed, from their existence as a people, 
 that is, at least, from their going out of Egypt, to make 
 new songs on new occasions, and yet we never hear of any 
 convulsions among them. 
 
 2. The prophets, as we have noticed, and particularly 
 Isaiah, promised a new song to the gospel church, and cal- 
 led upon all the earth to unite in it. From their former 
 practices, therefore, these promises and the church's ex- 
 pectations, we have no reason to allege or apprehend, that 
 any convulsion or excitement would at all have taken 
 place. 
 
 3. When the morning of the gospel day dawned, Mary 
 commenced the song, which was followed by that of Zech- 
 ariah, the angels, and Simeon and Anna: but no convul- 
 sion of any kind took place. But it may here be objected, 
 that these were inspired songs. This makes nothing to 
 the point, unless they were received from the first as such; 
 and if they were, the necessary inference would be, that God 
 v,'as not confining them to the songs of the former dispen- 
 sation, when he gave them the aid of his Spirit, in preparing 
 new ones. 
 
 4. Besides those already noticed, we find the multitudes 
 on diiierent occasions, as well as individuals, offering up 
 their aspirations of praise, for the miracles Christ, or his 
 apostles, performed in their behalf: as, in Luke vii. 16, 
 
 And there came a fear on all : and they glorified God, 
 saying, That a great prophet is risen up among us; and, 
 that God hath yi^ited his people." In Luke xvii. 15- 
 
APOSTOLIC AGE. 
 
 51 
 
 18, And one of them, wlien he saw that he was healed, 
 turned back, and with a loud voice glorified God, and fell 
 down on his face at his feet, giving him thanks: and he 
 was a Samaritan. And Jesus answering said, Were there 
 not ten clensed? but where are the nine? There are not 
 found that returned to give glory to God, save this stran- 
 ger." In chap, xviii. 43, ''And immediatel^Mie received 
 sight, and followed him, glorifying God : and all the people, 
 when they saw it, gave praise unto God." These, with the 
 hosannas of the multitude, when Christ entered Jerusalem 
 in triumph, as the Son of David, plainly declare that there 
 was no danger of a convulsion, from the presentation of a 
 new song of praise. On all these occasions, we do not. 
 h.ear of the least displeasure manifested, except, by the 
 Pharisees, at the application of the ancient prophecy to 
 Jesus as the Messiah. On a number of other occasions, 
 praises were offered by the multitude, and no disapproba- 
 tion expressed, by him or others: and the same observation 
 may be made, respecting Acts iii. 8, 9, and iv. 21 et alibi* 
 
 This convulsion, therefore, which our author has so finely 
 imagined, and described with such masterly and powerful 
 effect, has no support whatever from scripture; but is 
 merely the child of our author's own inventive imagination. 
 
 The next statement of Mr. M'M. which we shall exam- 
 ine, is, that Christ, and his apostles, sung the Hillel, at the 
 celebration of the last passover before his death. Our 
 author's words are, **In his own practice, our Redeemer 
 himself gave his sanction to the social singing of praise, as 
 an ordinance divinely appointed. After the institution of 
 the encliaristic feast, he and his disciples sung an hymn 
 one of those comprised in the HilleU that is, those psalms 
 from the 113th to the 118th inclusive" — Apol. p. 15. A- 
 gain, Of ihe practice of the apostolic age, there can be 
 little doubt. The Saviour, while yet with his disciples, 
 set thetn an example, from which they were not likely to 
 depiirt — the Hillel was sung by him and them," p. 40. And 
 finally, *'That the hymn sung by our Lord and his disci- 
 ples, after the institution of the eucharistic supper, nvas a 
 portion of that part of the book of Psalms, called the Hillel 
 by the Jews, and which they usually sung at the paschal 
 solemnity, is admitted as more than probable, by all except 
 those individuals who may have some private purpose to 
 
52 
 
 ON PSALMODY. 
 
 uphold by its denial." Our author, then, in a note, gifeg 
 some important information, respecting the Hillel, in his 
 usual manner of '^we know;'^ and concludes with a ques- 
 tion from Lightfoot, saying, that " He who could have 
 inspired every disciple to have been a David — sings the 
 jPsalms of David." Apol. p. 79. 
 
 I have now laid before the reader, all the strength our 
 author has brought forward on this subject : and I would 
 ask, are these the arguments, of a man who demands evi- 
 dence, that would be satisfactory if all books but the Bible 
 were banished from the church? The reader will see, that 
 the two first quotations^ from pp. 15 and 40, are sheer as- 
 sertiom, without either proof or qualification. On the 
 79th pa^e, he states it as more than probable, and to put 
 down opposition, says, this is admitted by all except those 
 individuals who have some private purpose to uphold by 
 its denial. We are not informed what that private pur- 
 pose may be, but doubtless will stand convicted of it, if 
 we deny our author's gratuitous statements. 
 
 It is true, that several respectable commentators are of 
 the opinion, that the Hillel was sung on the occasion in 
 question. Gill and Whitby think, that if it had been a 
 /?ew; «(>no%. the disciples could not have joinedj but they 
 never supposed that it interferes with the propriety of 
 using a Gospel Psalmody. We will, however, examine 
 this subject a little, and rather appeal io evidence than to 
 names, although we might obtain a very respectable list of 
 names, in support of our side of the question. 
 
 1.. I think it particularly strange in a writer^ who makes, 
 so much ado about consistency^ to demand such evidence as 
 be specifies, ami oSfer a mere gratuitous say so, without an 
 attempt at offering proof. 
 
 2. 1 think it no less so that any one should offer the case 
 of the Hillel, as having any thing to do with the question 
 at issue. Surely if the use of the Hillel, or Hallel, by our 
 Saviour, be an example for our imitation, the observance of 
 the passover, with which it was connected, must be an ex- 
 ample also : but, if the passover were about to be abolished, 
 by what rule of reasoning, would the Hallel be established 
 by the same example. Logic is the most accommodating 
 thing in the world, to our author and his friends. For the 
 very same example and command of Hezekiah, and his 
 
APOSTOLIC AGE* 
 
 58 
 
 princes, which establishes the perpetual obligation, of the 
 Psalms of David and Asaph," has no effect in maintaining 
 the authority of instrumental music : and the same axam- 
 pie/ of our Saviour, which abolishes the passover, establish- 
 es those Psalms, called the Ilallel, which were sung witb 
 it; and not them alone, but the whole of that book in whicli 
 thej are found ! This is logic with a witness! The example 
 of Christ, therefore, in singing the Ilallel, cannot possibly 
 be any more our pattern, than his example in observing the 
 passoverj if associated in the observance, they must be 
 associated in their continuance, or abolition. Thus far 
 I have reasoned on the supposition that the Hillel was^ ' 
 sung, on that occasion : but, I am now to offer some rea- 
 sons why I think, it was not sung. 
 
 1. The objection of some, that the disciples could not have 
 joined in the exercise, if it were a new composition, ap- 
 pears to me perfectly frivolous; and might just as well have 
 been offered against every song, which was ever sung, 
 as they were not known until they were learned, and yet, 
 it did not prevent the frequent introduction of songs, in 
 the temple service, and on other occasions. How could 
 the damsels have, joined Miriam at the sea.^ Nay, how 
 could Moses and all Israel have joined, according to this 
 objection? Our Saviour, however, could have repeated the 
 hymn, and they could have joined in singing it, as ♦was 
 done on other occasions. 
 
 2. The language of the text cannot be made to refer to 
 any particular song, by any fair interpretation. The 
 words are: "And when they had hymned, or having 
 hymnedf they went out to the Mount of Olives." No in- 
 timation is given of the matter of the hymn, whether old 
 or new; and, I believe, there is no instance in the New 
 Testament, of that term being used, when a psalm of Da- 
 vid is evidently intended. 
 
 9, The Bible knows nothing of any Hillel, or Hallel, 
 being sung at the celebration of the passover Where the 
 institution of it is recorded, in Exodus, there is no account 
 of sinking, of any kind, and certainly no command to en- 
 force it. In the reformation which Hezekiah effected, the 
 singing mentioned in the 29th chapter, was performed at 
 the purification of the house of God, and before the ob^e^- 
 vance of the passover. The next chapter until the S.Oth 
 
34 
 
 Ols' PSALMOD t\ 
 
 Verse, gives the history of the celebration of the passoverr 
 but not one word about singing. From the 21st verse ta 
 the end, it gives an account of the feast of unleaveRed 
 bread, which followed the passover; and informs us that 
 the Levites and the priests praised the Lord from day 
 to day, singing with loud instruments unto the Lord.". 
 In the celebration of the passover, by Josiah, it is stated 
 that '*they kqH the possover at that time, and the feast of 
 Unleavened bread, seven days :" and also, that " the singers, 
 the sons of Asaph, were in their place, according to the 
 commandment of David, and Asaph, and Heman, and Je- 
 dulhan. the king's seer.'-'' In all this, there is no account 
 of the Hillel, or any- other song, being required in particu- 
 lar connexion with the passover. Tha.t singing was per- 
 ibrmed as the duty and privilege of the worshippers, we are 
 not about to question : but it will be recollected, that the. 
 point now at issue, is the probability of our Saviour having 
 sung the HilleK rather than something new, or something 
 e-Ise, at the celebration of the last passover; and it will, I 
 chink, be seen, that there is no data in scripture, for the 
 assertion, either from the history of the observance of that 
 ordinance, by the Old Testament worshi-ppers, or by Christ 
 and his disciples. 
 
 4. It now remains, that the accouniof the Hillel, and its 
 obsi^f-vance, are no more than traditions of the elders, and 
 we are at no loss to kaow how much respect our Saviour 
 paid to their traditionSi^ 
 
 5. Had the hymn he sung on that occasion been inten* 
 ded for an example to us, it would have been specifically 
 declared; but the very fact of its not being revealed, indi- 
 cates to the church of the New Testament, that she is not 
 confined by particular examples, or to particular songs. 
 These remarks we have attempted to draw from the Bible;- 
 but, if ^'all books but the Bible were banished from th« 
 church," where would be the Hillel, on which owr authoF 
 places so much reliance. 
 
 Our author also introduces Paul and Silas, with thft 
 same confidenccj as exemplifying the use of David's 
 Psalms. These are his v»'ords : ''- Hear a New Testament 
 injunction: 'Is aay merry? let him sing pgalms.' The 
 practice was exemplified by two illustrious heralds of thev 
 eross, Paul and Siias; and "that in oircumstanc^s very wik- 
 
APOSTOLIC AGE. 
 
 55 
 
 favourable to the exercise; it was at midnidit, aiid when 
 confined in the dungeon at Philippi." These instances 
 are different times repeated, with a solicitude^ to make 
 them of wei«^ht in the argument, that betrays a; conscious 
 deficiency of evidence. Nothing is there, but the asser- 
 tions of Mr. .M'M. to lead the mind to any former psalnu 
 The original words are literally, "Paul and Silas prayed 
 and hymned to God," without giving the most distant inti- 
 mation, of the matter or words of their song. From the 
 practice of the saints and angels, however, at the birth of 
 Christ — from that of the diseased and maimed, on experi- 
 encing, or- the multitudes on seeing the effects of his heal- 
 ing power — and from the practice of the multitude when 
 He entered Jerusalem, with several examples recorded in 
 the Acts of the Apostles, we are more manifestly led to 
 the conclusion, that Paul and Silas expressed praise , in 
 language immediately adapted to the occasion, and flow- 
 ing from the then state of their own minds, and the cir- 
 cumstances in which they were placed. This is the con- 
 clusion most agreeable to reason, and the history of the 
 transaction. 
 
 The injunction of James is of an equally indefinite char- 
 acter. No allusion is made to any particular song, old or 
 new. The original werd is psall'tto, and literally signifies 
 let hhti sing. Indeed this. word would be of more force to 
 establish the propriety of using instruments than the exclu- 
 sive use of any particular book of psalms. The Word sig- 
 aifies to sing, accompanied with a psaltery, or musical 
 instrument, to be beat or struck with the fingers, or an 
 in&tFument for the purpose. Forcing such texts, there- 
 lore, as these, into the. service, shows a great dearth of ev- 
 idence; if not something of a reluctance to yield to the 
 plain meaning of the word; and, indeed, an author ought 
 not so triumphantly to say, that we never think— so con- 
 fidently to dimand evidence, until he is prepared with 
 much better, to support the position he defends. The 
 seader must certainly see, that as to the Psalms of David, 
 there is not a tittle of evidence that either Christ or his a- 
 postles ever sung one of them; but that a number of others 
 were sung, we have the most unquestionable proof. 
 
 Probably about four years after the imprisonment of 
 these sei'vaats^ of th^ cwss at fhilippi, Paul wrote his first 
 
56 
 
 ox PSALHrODY. 
 
 epistle to the Goririthian church. In this epistle he atl- 
 ininistere'd both reproof and instruction, respectin;; the 
 gifts of the spirit Avith which they had been singularly fa- 
 voured, and which they had so remarkably abused. In 
 the prosecution of this design, 1 Cor. xi. 4, 5, the apostle, 
 speaking by the spirit of God, says, " every man pray- 
 ing or prophesying, having his head covered, dishoncre'th 
 iiis head; but every woman that prayeth or prophesieth, 
 liaving her head uncovered, dishonoreth her head; for that 
 is all one as if she v»ere shaven." That the prophesying, 
 jiere mentioned, refers to the act of composing and singing 
 songs of prafse, is not only highly probable, but appears 
 necessary to reconcile the above passage with another in 
 the 14th chapter apd o4th verse. Let your women keep 
 silence in the churches, for it is not permitted for them to 
 speak: but they are commanded to be under obedience, as 
 also saith the law." This being on the subject of public 
 teaching, and the former respecting the offering of praise, 
 is the reason of the restriction in the one case, and not in 
 the other. Women were always permitted, or rather re- 
 quired, to join in acts of praise; we find that on many oc- 
 casions, they led the chorus. Hence Miriam is called a 
 prophetess, because she led the choir, at the Red sea; 
 
 And Miriam, the prophetess, the sister of Aaron, took 
 a timbrel in her band; and all. the women went out after 
 her with timbrels, and with dances." Ex. xv. 20. 
 
 Saul, too, is said to have " met a company of prophets, 
 coming down from the high place, with a psaltery, and a 
 tabret, and a harp before them." 1 Sam. x. 5, e't alibi. 
 
 In the arrangement of the temple music, 'also, we find 
 that " David and the captains of the host separated to the 
 service of the sons of Asaph, and of Heman, and of Jedu- 
 thun, who should prophesy with harps, with psalteries, 
 and with cymbals. Of the sons of Asaph, which prophesied 
 according to the order of the king. Of Jeduthun, who 
 prophesied with a harp, to give thanks, and to pi-aise the 
 Lord." 1 Chron. xxv. 1 — 3. On the same account it is 
 said, ^'Zecharias was filled with the Holy Ghost, and 
 prophesied, saying, blessed be the Lord God of Israel^ 
 for he hath visited and redeemed his people," &c. 
 
 On this subject Jennings says, "Thus the heathen po- 
 ets, who sang and composed verses in praise of their g«ds,' 
 
APOSTOLIC AGE, 
 
 57 
 
 4'ere called bj the Romans, vates or prophets^ which is of 
 the same import with the Greek word prophets, a title 
 which Paul gives to Epimenides a Cretan poet, Tit. i. 12. 
 This notion of prophets and prophesying may give some 
 light to the following passage in the first Epistle to the 
 Corinthians — 1 Cor. xi. 5, Every woman praying or pro- 
 phesying with her head uncovered, dishonoureth her head." 
 Antiquities, p. 178. 
 
 Mede says, " Perhaps their prophesying may here mean, 
 (as we have shown it does mean in other places) praising 
 God in psalms and hymns. And thus praying and pro- 
 phesying are fitly joined together, these being the two 
 parts of public worship, in which the whole congregation 
 is supposed to unite." Ant. p. 178. 
 
 Henry says, "Though the women might not preach, 
 even by inspiration, because teaching is the business of a 
 superior, yet she might pray or utter hymns by inspira- 
 tion, even in the public assembly." With these views 
 respecting the prophesying of Zechariah, and this text^ 
 Guise corresponds. It therefore follows, that compos- 
 ing hymns was a well known practice in the Corinthian 
 church, distinguished by the term prophesying. 
 
 The 26th verse, however, of the i4th chapter, is still 
 more to the point — " How is it then, brethren? when ye 
 come together, every one of you hath a psalm, hath a doc- 
 trine, hath a tong-ie, hath a revelation, hath an interpreta- 
 tion." 
 
 Mr. M'M. ill considering the sentiment, that our songs 
 ought to be suited to our circumstances, and endeavouring 
 to refute it says: What does the argument lead to in 
 such a case? that every one must bring a psalm and a 
 doctrine suitable, as he supposes, to his own case. Then, 
 indeed, we would find a practice corresponding with the 
 sentiments of our objecting brethren; but at the same 
 time, a practice condemned by apostolic rebuke! — 'How 
 is it then, brethren? when ye come together, every one 
 of vou hath a psalm?' " Apolooy, p. 139. 
 
 We have, perhaps, said what is sufficient on this sub- 
 ject already, by shewing that the Jews endeavoured to 
 make their songs appropriate — refusing to sing when they 
 ^vere not — and the same practice being adopted by the 
 New Testament saints, justifies us in leaving our author 
 
ON PSALMODY. 
 
 to settle the dispute with them, if thej^ acted improperly. 
 But, he saj'S the practice was condenmed by apostolic re- 
 'buke. What practice? The practice of^ making their 
 psalms? The practice of making them appropriate to 
 their cases? Neither the one nor the other. The apostle 
 rebukes them for attempting to be all heard at the same 
 time, or of expressing themselves in a language which was 
 not understood. But to say that the apostle condemned 
 theai for having their psalm, is saying what the apostle 
 does not say. if lie disapproved of their psalm, he also 
 disapproved of their doctrine — their tongue — their rev- 
 elation — their interpretation. In other words, he rebuked 
 in them the gift of the spirit. This, however, happens 
 to be Mr. M'M's gloss upon the passage, and not the sen- 
 timent of the apostle, who did not either rebuke or dis- 
 courage the exercise of these gifts, but the disorderly and 
 ostentatious manner in which they were often displayed. 
 
 On this subject, Dr. John Edwards, of England, says, 
 **The apostle here speaks of singing snd praying by the 
 immediate help of the Spirit; for at that time the saints at 
 Corinth had so much of an extraordinary spirit, that they 
 could endite psalms extempore. When theij came together 
 every one of them had a psalm^ that is, they were able to 
 compose a psalm by the special gift of the Spirit. It was 
 used to utter extemporary hymns without any numbers 
 and measures, such as the song of Moses and Deborah in 
 the Old Testament, and of Zachery and Simeon, and 
 Anna in the New.'' Scott on the passage says, "When 
 they came together, all who were endued with gifts, were 
 ready eagerly to seize thic opportunity of exercising them; 
 £0 that one would begin to sing a psalm or spiritual song, 
 another to discourse on some doctrine, or another to speak 
 in an unknown tongue, another to declare some special 
 revelation that had been made to him, or another to inter- 
 pret what had been spoken. Thus several would speak 
 at the same time, in diSerent parts of the assembly; and 
 while every one was more desirous to be heard and ad- 
 mired, then to hear and be edified, the wiiole scene be- 
 came confused, and the great end of their coming together 
 was overlooked.'' 
 
 Prophesy, in the Old Testament, doth often signify 
 a divine afflatus, enabling him who had it to compose hymns 
 
APOSTOLIC AGE. 
 
 59 
 
 or psalms of praise to God, 1st Sam. x. 5, 1st Cbron. xx\% 
 1; accordinj^lv the p^^alm here mentioned, ver. 26, and the 
 singing with the Spirit, ver. 15, 16, are the eftects of the 
 prophetical afflatus by which the christians of those times 
 taught and admonished one another in jjsalms, and hymns^ 
 and spiritual songs.-^ Whitby in loc. "Those, who held 
 some otiice in the church, were the regular qualified instruc- 
 tors in these religious meetings; and yet laymen had liberty 
 to address their brethren on these occasions, the same as in 
 the synagogues ; also to sing hymns, and to pray, which, in 
 truth, many of them did, especially those who were supernat- 
 urally gifted, not excepting the women. " Jahn's Archaeol- 
 ogy, p 504. 
 
 Numerous references might be offered on this subject ; 
 and there appears to be but one opinion, among commenta- 
 tors, with respect to the fact of the Corinthians composing 
 their own psalms ; and Mr. M'M. is the only writer of 
 note, who applies the apostolic rebuke, to that practice. 
 Their ostentation and disorder were the subjects of the an- 
 imadversions of the Apostle. 
 
 About five years, perhaps, after the writing of this Epis- 
 tle, the Epistles to the Ephesians, and Colossians, were 
 written. Eph. v. 19, 20, and Col. iii. 16, 17, have given 
 much labour to the polemics, which would never have been 
 bestowed, had not favourite opinions required their aid. 
 Were there no contest to be maintained, I apprehend there 
 would have been but one opinion respecting the meaning 
 of those scriptures. As it is, however, they present us 
 with three distinct questions, which have occupied the at- 
 tention of others, and now demand a share of^ ours. To 
 what, in particular, does the term, word of Christ, refer ? 
 What is the extent of the phrase, psalms, and hymns, and 
 spiritual songs ? What is intended by doing all in the 
 name of the Lord Jesus ? 
 
 Mr. M'M. proves, with his usual facility, what is not 
 denied, that the whole word of God is the word of Christ ; 
 and then comes to the following remarks ; " Let all who 
 deny this, take their future stand, at least with the semi- 
 infidels of our day, and on that ground thej shall be met. 
 The songs of scripture, whether found m the Old or 
 New Testament, are the word of Christ. That this should 
 be denied by any* who have subscribed the following dee- 
 
60 
 
 ON PSALMODY. 
 
 Uration, which every minister of the Presbyterian church 
 has done, is only another, yet lamentable instance, of the 
 inconsistency of man — * Christ executeth the office of 
 a prophet, in his revealing to the church, in all ages, by 
 his spirit and word, in divers wavs of administration, the 
 whole will of God. ' " Apol. p. 1 26. 
 
 The reader would unquestionably suppose, from the 
 above remarks of our author, containing the charge of 
 semi -infidelity — a challenge to meet us on that ground j 
 and his lamentations for the inconsistency of some, name- 
 less persons, who have subscribed the above declaration, 
 that, at least, some members of the Presbyterian church, 
 and ministers of her communion, have denied, that the 
 w^hole word of God is the word of Christ. Nothing, how- 
 ever, is farther from the truth. I think I may with confi- 
 dence assert, that there is not such an instance to be found 
 in the connexion of the Presbyterian church, and the as- 
 sertion of it, by our author, is only another, yet lamenta- 
 ble instance, of the inconsistency of man. If, however, 
 the reader will attend to this subject, he will soon find 
 that the above remarks possess a little of the deceptive 
 character. None deny, that the whole word of God is 
 the word of Christ, but many deny that the apostle in the 
 epistles to the Ephesians and Colossians, already noticed, 
 intended the whole, by that term. The first of these prop- 
 ositions, we admit; the latter, we deny. The reader will, 
 ^erefore, attend to the following remarks : 
 
 Our author says, " The songs of scripture, whether 
 found in the Old or New Testament, are the word of 
 Christ.'^ Now, if so, how^an the author and his friends 
 confine the meaning of the apostle to the book of Psalms. 
 If all are intended by the word of Christ, all ought to be 
 lised according to the command of Christ— of course, our 
 eongs of praise ought to be taken from all. This explana- 
 tion of our author would, I apprehend, correspond more 
 with the practice he opposes, than with that which he de- 
 fends. It is another curious specimen of consistency, to 
 explain the word of Christ, as referring to the whole word 
 of inspiration, and yet from that derive an argument that 
 the apostle only meant the Psalms of David. I think, 
 therefore, it is fully manifest, that our author's premises 
 are much too broad for Ms codgIusiod: or, rather, the 
 
AI^O&TOLIO AGE. 
 
 6i 
 
 •^bnclusiou is narrowed down quite too raucli for the pre 
 mises; and that they would afford his opponents a much, 
 -stronger argument, than they can afford tolnmself. 
 
 I now venture the opinion tiiat, in the place in question, 
 the apostle did not intend either the New or the Old 
 Testament, by the term word of Christ. As this may ap- 
 pear new, to many of my readers, I request their atten- 
 tion to the fallowing considerations : 
 
 I believe it was not intended to refer to the Old Testa- 
 ment, becatsse, at that time, the Bible was only to be ob- 
 tained in two languages, Hebrew and Greek. In the time 
 of Ptolemy Philadelphus, the Jewish scriptures were trans 
 lated into Greek, although many of the learned have thought 
 that no more than the five books of Moses, called the Pen- 
 tateuch, were then translated. 
 
 This opinion appears to be countenanced by Josephus, 
 Avho says, ^ Let it not be understood that this great king 
 had all the copies given him entire, but only such of them 
 as respect our laws; and were delivered to liim at Alex- 
 andria by the interpreters that were sent with them thither, 
 to that purpose. " Ant. p. 2. 
 
 In a discourse, prefixed to the same work, we have 
 the following statement : " The Hebrew of the Bible 
 was at and after the time of our Saviour^ a learned language, 
 and not understood but by scholars : the common language 
 of the Jews being at that time Syriack intermixed with 
 Chaldee: and there was no usual reading of the Zazf? in 
 Hebrew, in the synagogues, without an interpretation of 
 it, which they read also." The Samaritans rejected the 
 Hebrew prophets, and their Bible contained no more than 
 the jive hooks. It appears, however, that if the seventy 
 translated the pentateuch only, the remainder of the Bible 
 
 Christ, the Greek was the language in which it was prin- 
 cipally read. The Hebrew language, therefore, had be- 
 come a dead letter to the people, and the Bible was only 
 to be found in that and in Greek. 
 
 Again. It was more than a thousand years after this^ 
 before the art of printing was discovered or invented. 
 Copies of the Bible when procured, were written out by 
 hand at a great price, and although copies were generally 
 
 was translated by some 
 
 for, at the coming of 
 
 6 
 
62 
 
 ON PSALMODY. 
 
 procured for the synagogues, yet v/e hear very little of 
 their being in private families. 
 
 Besides all this, the people of that age had not the ad- 
 vantage of education that we enjoy in the presient age of 
 tiie world, and very few indeed could read their books in 
 their own language. Those, therefore, who now enjoy 
 the advantages of education and printing, can form scarce- 
 ly any adequate conception of the scarcity of books, and 
 how few couid use them. Indeed, if in tliis age of print- 
 ing and Bibles, so many thousands are still destitute of 
 the scriptures, \\'^at must have been the scarcity of that 
 age of ignorance and poverty^ 
 
 Now, of all the languages spoken on the 4 ay of Pente- 
 cost, Acts ii. 8 — 11, the Bible was read in only one* 
 j^nd haw scarce it was, may be farther seen from the fact, 
 that about the close of the second century, and more than 
 one liundred and fifty years after the crucifixion of the Re- 
 deemer, Melito, bishop of Sardis, took much .pains to 
 collect as well as ascertain the number and order of the 
 sacred books. On that occasion h€ addressed Onesimus 
 as follows : — 
 
 '•^Melito to Onesimus, greeting: Forasmuch as out of 
 your great love to, and delight in the holy scriptures, you 
 liave oft desired me to collect such passages out of the law 
 and the prophets as relate to our Saviour, and the several 
 parts of our christian faith, and to be certainly informed 
 of the books of the Old Testament, how many in number^ 
 and in what order they were written, I have endeavoured 
 to comply with your desires in this affair- For I know 
 your great zeal and care concerning the faith, and how 
 much you desire to be instructed in matters of religion, 
 and especially out of love to God how infinitely you pre- 
 fer these above all other things, and are solicitous about 
 your eternal salvation. In order hereunto, I travelled in- 
 to the east, and being arrived at the place where those 
 tilings were done and published, and having accurately 
 informed myself of the books of the Old Te&tament, I have 
 sent you the following account.*' Cave, p. 342^ Mosh- 
 eim, vol. 1, p. 184; Milnor, vol. 1, p. 244. Here follows 
 a catalogue of the sacred books, which is the same as that 
 now in our Bibles, except, that Nehemiah was included is 
 Ezra, and Esther was wanting. 
 
APOSTOLIC AGE. 
 
 G3 
 
 This was the first catalogue of the Old Testament books, 
 made by any christian writei-, although it was so long after 
 the time of our Saviour, which demonstrates the scarcity 
 of copies at that period. This is further confirmed, by the 
 fact of Melito having to travel into the east, viz. into Ju- 
 dea, in order to procure them. Sardis, of which Melito 
 was bishop, is situated about one degree N. E. of Ephesus, 
 and about a degree and a half a little N. of E. from Colosse 
 and Laodicea. Three of these places are numbered among 
 the seven churches of the Apocalypse. Instead, however, 
 of obtaining the sacred scriptures in this part of the church, 
 Melito, at the close of the second century, had to travel 
 into the land of Judea for that purpose. 
 
 Now, when we have the practice of believers, from the 
 song of Mary and others, about the time of Christ's appear- 
 ance — of the multitudes and those who were healed — of 
 the Corinthian and other churches, who composed and.-^ 
 brought forward their psalms of praise, all placed before us, 
 as examples of the practice of the disciples on that subject 
 — when we have seen Christianity arising in Judea, and 
 spreading forth that light which immediately radiated 
 through Asia Minor, Thrace, Macedonia, Greece, Italy, 
 Lydia, Egypt, Chaldea, Elymai, Mesopotamia, Syria and 
 Arabia, and reflect, that, among the languages spoken in 
 all these countries, and other places where the gospel 
 was spread, in the first century, the Bible was only to be 
 found in the Greek — and, when we have seen, that such 
 was the state of ignorance in that age, that few could even 
 read their vernacular tongue, can we, for a moment, per- 
 suade ourselves, that, under such circumstances, the apos- 
 tle referred the disciples at Ephesus and Colosse, to the 
 Old Testament, as the word of Christ, from which thev 
 were to extract their songs of praise? Certainly not. 
 
 Again. It is very obvious that it was not the New Tes- 
 tament, to which the apostle had reference. Of the New 
 Testament considerably less than the half was then written, 
 according to the generality of chronologers, and several 
 parts, of what was then extant, were as yet in very few 
 hands. Being, therefore, recently written, an epistle in 
 ope place and a gospel in another, it is not even supposable 
 that the apostle did refer to it, unless he had some allusion 
 to the epistles he was then writing, as that icord of Christ, 
 
ON PSALMODY. 
 
 which was to dwell in them, and from whieh their praises^ 
 were to be drawn.. 
 
 Finally. I believe, that, when the apostle employed the 
 term word of Christ, he intended expressly the gospel 
 which he called the word of faith — the word of the gospel 
 '^the word of God — or the word of Christ, as it occurred.. 
 When the writers of the New Testament referred to the 
 Old, it was by the terms or phrases, the scriptures—as it 
 is. written — as saith the prophet, &c. Both these modes 
 of expression are examplifiied in Acts, xvii. 11, "These 
 wer« more noble than those of Thessalonica, in that they 
 received tlie word with all readiness of mind, and search - 
 eil the scriptures daily, whether these things were so." 
 Here, as in other places, the preached gospel is termed the 
 word; but the Old Testament the scriptures. This will 
 more fully appear, from the following catalogue of texts^ 
 where the term word occurs, and which might have been, 
 greatl}^ increased had it been necessary. Those, however, 
 who will not be satistied, with the examination of what is. 
 offered, would not be more s© if the number were increased. 
 See then Mat. xiii., 19-23: Mark iv. 14-20f Luke v. 5, 
 xi. 28; John xvii. 20^ Acts iv. 31, vi. 2, 7, viii. 25, x. 36, 
 S7, xii. 24, xiii. 7, 26, 44, 46, 48, 49, xv. 7, xvi. 32, xix. 
 10, 20,. XX. 32; Rom. s. 8; Gal. vi. 6;. Phil. i. 14. ii. I65. 
 CoLi- 5; IstThes. i. 5, 8, ii. 13; . 2a Thes. iii. 1; 1st. 
 Tim. V. 17.%. Heb. xiii. 7; 1st Pet. i. 23, 9.5; Rev. i. 2, 9, 
 vi. 9, and xs. 4, When it is farther considered, that, al- 
 though the scriptures were at that time accessible to so few, 
 the preached word was,, b^ the gift of tongues,, addressed 
 to every nation^ in their oiv7i language in which they were 
 })QYYi — Whether then is it most reasonable, that the apos- 
 tle referred to the tvord of the gospel, which every one had 
 the opportunity of liearingv 01' the written word which very^ 
 few had the privilege of reading. If tlvese texts are hon- 
 estly examined,, and the other considerations suggested, 
 are candidly weighed, I am fully convinced the reader will 
 see, that in the epistles before us, the apostle had not any 
 positive reference to the ivritten scripturesi but to the-gos- 
 pel which they had preached. Of this he says, Let the 
 irord of Christ dwell in you richly, in all wisdom," and% 
 this they were recjiiired to admoijigh cu3 -^uotlier, in tljeir; 
 !*ongs of praise,. 
 
APOSTOLIC AGE. 
 
 65 
 
 Should it be thought to interfere with this view, that the 
 Jews were required to search the scriptures — that theBer- 
 eans were commended for their industry in that exercise — 
 tliat Timothy understood them from his childhood — and, 
 that Peter speaks of the scriptures, as, a more sure word 
 of prophecy, and of some who wrested the writings of Paul 
 to their own destruction; let these things be considered. 
 That we have admitted, that the Jews had the scriptures 
 among them, and were in some degree conversant with 
 them — that the Bereans were Jews, who had the ancient 
 scriptures in their synagogue — that Timothy was the son 
 of a Jewess, who appears to have taken special care of his 
 education, and whose faith, with that of his grandmother, 
 is commended by the apostle — and that those, wha were 
 mentioned by Peter, inhabited that region to which nearly 
 all the epistles of Paul were addressed, and spoke the Greek 
 language, into which the Old Testament had been transla- 
 ted, and in which the New was written.. All this,^ there- 
 fore, does not in the least aft'ect the truth, of the want of 
 the scriptures, in the other languages; the scarcity of them 
 in that tongue in which they were found f nor yet, the fact 
 of general ignorance of letters, and general incapacity ta 
 read the word of God in any language- Finally* Our sen- 
 timents are more fully confirmed, by the apostle, in the 
 following words, Heb. xiii. 7, 8, '•'Remember them whicli 
 have the rule over you, who have sjjofcen unto you; ihQworcL 
 of Godf whose faith follow, considering the end of their 
 conversation," &c. It is the word of God preached, which* 
 they are required to follow, and so it is ia the place in^ 
 question. 
 
 The next question is, are we to consider the phrase^ 
 *^ Psalms, and hymns, and spiritual songs, "as applying, ex~ 
 elusively, to the Psalms of David, or are we to underatani 
 these words, as applying, indefinitely, to any sacretf poetry,- 
 ancient or modern,, which is scriptural in its doctrines, and 
 suited to express the exercises of the people of GodL The 
 first opinion is that of our author and his friends :: the. 
 latter is ours.. We may be permitted too, to> ex'press our 
 conviction, that, there would be no dispute aboutr these 
 words, were there not a favourite position, to maintain^ 
 The very form of the words point out their design, and n©-- 
 S-iich phraseology having beeii |)efore employed,. in.spealc» 
 6.* 
 
66 
 
 ON PSALMODY. 
 
 fng of any part of scripture, it is extraordinary that eve^r 
 they were supposed to have a special reference to the 
 Psalms of David. 
 
 Brown, in his Dictionary of the Bible, says, '^Psalms 
 may denote such as were sung on instrunlents^5 hymns 
 such as contain only matter of praise; and spiritual songs 
 such as contain doctrines, history, and prophesy for men'& 
 instruction." This author, it is true, leans to the opinion, 
 that it is only in the ancient Psalms that we are to look 
 for these three kinds of poetry. 
 
 It is not by any means denied, but the Psalms would 
 bear such a division; but,, did any such division ever obtain 
 among the Jews? were they ever accustomed to designate 
 them by such a phraseology? did ever Christ or his apostles 
 speak of them by these denominations? If not, why should 
 the apostle adopt this singular distinction, when speaking 
 of the same collection? These questions, we thinkj, will be 
 answered only in one way,, by- a mind free from previous 
 bias. To make this. as plain as possible : — When Christ, 
 or his apostles, spake of the Psalms of David, they uniform- 
 ly employed language that could not be misunderstood, as 
 may be seen in the following, as well as in other texts^ 
 of scripture: Math. xxii. 4Br Mark xii. 36; and Lukexx. 
 42, David himself saith in the book of Fsalms." Luke 
 xxiv. 44, " All things must be fulfilled, which were writteft- 
 in the law of Moses, and in the prophets, and in the Psalms,^ 
 concerning me.-' Acts i. 16, This scripture must needs 
 be fulfilled,, which the Holy Ghost by the mouth of David 
 ^pake before concerning Judas. Acts ii. 34,. " For David- 
 Is not ascended into the heavens: but he saith himself, 
 The Lord said unto my Lord, Sit thou on my right hand."" 
 xiii. 33^ " It is also written in the second Psalm, Thou art 
 my Sonj this day have I begotten thee." Heb. iv. 7, A- 
 gain, he limiteth a certain day, saying in David, To day- 
 after so long a time," &c. &c. 
 
 Several of these expressionsyparticulaj-iy the two lastj were 
 used, by-the apostle whose language we are considering, 
 some before, and some after the writing of these epistlefr- 
 to the Ephesians and Colossians, Why then, if he inten- 
 ded the Psalins^ of David j and them only, did he depart 
 worn the usual mode of expression, without any necessity?: 
 
 \¥hy did he introduee, what I roust still a tautology, bjr 
 
APOSTOLIC AGE. 
 
 6T 
 
 adding liymns and spiritual songs, when the word. Psalms- 
 of David^ would have been better understood. The rea- 
 son, obviously was, that the design was not the same. He 
 had no intention of making any particular reference to that 
 book, and he formed his language accordingly. Mr. Brown 
 modestly says, Psalms ma^, denote," &c. but our author, 
 who does not make statemjents by halves, has discovered 
 that " maf/ means mMsf-." He therefore makes tke asser - 
 tion without any qualification or hesitation. 
 
 He goes on to &ay, Although, in the exposition of these 
 terms, among reputable writers, there are some faint shades 
 of difference,, yet all unite in opposition to the idea, that a 
 hijmnr and spiritual song, must mean uninspired composi- 
 tions," p.. 127. 
 
 I believe, indeed, no writer of respectability, says the 
 words must mean human, or uninspired composition; but 
 I believe also, it will be found, that the most respectable 
 commentatoFS, unite in the opinion, that they do mean 
 such, as well as any other. Nay,. I believe that these 
 terms cannot be shown to be used, in the New Testament, • 
 where an inspired song is evidently intended. Scott says, 
 <'They should substitute in the place of the loose odes 
 and songs of the Gentiles, or other trifling conversation, 
 the psalms and hymns of the sacred scriptures, and such 
 spiritual songs, as pious men composed, on the peculiar 
 subjects of the gospel; and according to the doctrine tiC 
 truth." Scott on Eplx v. 19. 
 
 Whitby says, " According to the ancients, he exhorts 
 them to siri^ by the gifts given them by the Holy Ghost, of 
 which, one is the word of wisdom; and this exposition is 
 confirmed by the parallel place, Eph. v. 18, 19: Be ye 
 filled with the spirit, speaking to one another in psalms, 
 and hymns, and spiritual songs. Now,, these gifts being 
 chiefly exercised in their assemblies, where especially 
 they did sing in the spirit^ 1 Cor. xiv. 15, 16; and every 
 one had his psalm and his doctrine, ver. 26. I con- 
 ceive these spiritual songs, in which they were to teach and 
 admonish one another, may refer chiefly to their assem- 
 
 the christians used to meet together on a certain day,, 
 and sing au hymn to Christ, as God." Whitby on Col* 
 ill. 16. 
 
68 
 
 CVN PSALMODT. 
 
 Henrj, on these A erses says^ *' By psalms may be 
 meant David's Psalms, or such compositions as were fitly 
 sung with musical instruments. By hymns may be meant 
 such others as were confined to matter of praise, as those 
 of Zecharias, Simeon, Sco. Spiritual songs may contain a 
 greater variety of matter, doctrinal, prophetical^ histori- 
 cal," &c» And again, religious poesy seems counte- 
 nanced by these expressions, and is capable of great edifi- 
 cation." 
 
 With these, it will be found that commentators ivt 
 general unite, and the reason is, that this is the most na- 
 tural and scriptural exposition of these v/ords. 
 
 Mr. M'M. says, It is fair in us, if psalms, hymns and 
 spiritual songs are really found in the Bible, to conclude, 
 that the apostle intended them, rather than the imperfect 
 elFusions of well designing men," page 126. And again,, 
 in a note in his usual style — "Rarely has it been found 
 that writers have presumed more on the ignorance and 
 credulity of their readers, than in the confidence with. 
 • which it is assumed, that when the 'scripture makes men- 
 tion of hymns and spiritual songs, human composures, and 
 not those of divine inspiration, must be intended." As- 
 to the rude language of our author, we lay it aside, with 
 other expressions of the same character,, and observe,^ that 
 it does really appear to us, that the assumption is exclu- 
 sively his own. He offers no evidence, but " it is fair 
 to conclude," &c. It will be the province of the reader, 
 however, to determine for himself, whetlier we have offer- 
 ed nothing better then assumption on the subject, or if our 
 opponent has offered any thing of greater weight. 
 
 I thiak, however,, it has been shown, that new songs 
 "Were promised to the chu-rch, in the days of the Messiah — 
 that they were sung on account of his Ifirth — miracles — 
 triumphant entry into Jerusalem, and by his disciples and 
 churches after liis ascension. — It has been shown that lan- 
 guages were numerous, the people unlearned, and copies of 
 the scriptures exceedingly scarce indeed^ until several 
 centuries after this time. Is it then a, fair conclusion^ 
 that under all these circumstances, the apostle intended 
 to confine the church to the psalms of the Old Testament,, 
 wkich an immense majority could not procure, or use then* 
 if obtained f and that too by the use of terms he had not 
 
APOSTOLIC AGE. 
 
 §9 
 
 ^een aeeustomed to employ when speaking of those; 
 psalms? Certainly not. 
 
 But further : As our Saviour appears'never to have dis- 
 Gouraged, much less forbidden a new song — never, that the 
 scriptures inform us, united in singing an old one— -if the 
 apostle intended now to begin the restriction,^ and confine 
 the church to the old system, was it not requisite, that his 
 language should be of the most perspicuous and pointed 
 character, so that there should be no doubt left on the 
 minds of worshippers. Indeed, considering the practice 
 of the church, from the beginning, nothing less than the 
 most plain declaration, that no other than the psalms of 
 David must be sung in the worship of God, to the end of the 
 world, would have been sufficient to answer the design of 
 such a prohibition, as our author and his friends have de- 
 fended. Was there then, nothing more to support oup 
 sentiments than the indefinite mode of expression the a- 
 postle employe3, 1 would be satisfied that no such restric- 
 tion was designed. But we have seen, that much is offer- 
 ed, which ought not only to protect us from the charge of 
 eonfident assumption, and of relying on the ignorance or 
 credulity of our readers? but convince our opponents that 
 the truth is with us. 
 
 There is, however, another consideration, which must 
 have weight with every candid mind.. The scriptures al- 
 though intended for general use in the church, were, gen- 
 erally at first, written with a view to some particular oc- 
 casions, and adapted to those occasions.. This was, per- 
 h-aps, pre-eminently the case, with regard to the Epistles of 
 Paul, and no less so in respect of those to the Ephesians and 
 Colossians, than any other. Indeed, the history of those 
 places, well written, would be a striking illustration of the 
 languasie of the apostle to them. Ephesus, and the cities of 
 Asia Minor, of which it was the chief, walked in lacivi- 
 ousness, lusts,,excess of wine, revellings, banquetings, and 
 abominable idolatries," 1 Pet. iv. 3. In Ephesus, in partic- 
 ular, they had their Bacchinalia, a festival in honor of ih» 
 god Bacchus, who had given them the vine; in this they spent 
 the night in drunkenness, and songs, and the mostdetesta- 
 ble debaucheries. They sung Evoi Saboi, Evoi Bacche^ 
 with other idolatrous and obscene songs. They had anoth- 
 «: nocturnal festival called Elusinia Sacra, in which cor- 
 
70 
 
 ox PSALMODT. 
 
 respondent licentiousness was indulged. Tney had many 
 impure songs, of which one was entitled Phallika asmata. 
 Of these practices the apostle, in the chapter in which he 
 inculcates the use of spiritural songs, says to the Ephe- 
 fians: *• Have no fellowship with the unfruitful works of 
 darkness, but rather reprove thera. For it is a shame e- 
 ▼eu to speak of those things which are done of them ia se- > 
 cret.-' Eph. v. 11, 12. 
 
 They had also another nocturnal festival, of which 
 Cave, in his biography, gives the following account : '^The 
 Ephesians were a people of great looseness and impiety; 
 their manners were wanton and efteminate. profane and 
 prodigal. They were strangely bewitched with the study 
 of magic and the arts of sorcery and divination; miserably 
 overrun with idolatry, especially the temple and worship 
 of Diana, for which they were famous through the whole 
 world. Among the many idolatrous festivals, they had 
 one called Katagogiox* which was celebrated after this 
 manner; habiting themselves in an antic dress, and cover- 
 ing their faces with ugly vizors, that they might not be 
 known, with clubs in their hands, they carried idols in a 
 wild and frantic manner up and down the most eminent 
 places of the city, singing certain songs and verses to them; 
 and w^tiiout any compassion or respect either to age or 
 sex, setting upon all persons that they met, they beat out 
 their brains, gloryins; in it as a brave atchievement, and a. 
 great honor to their gods.*' Cave, 146. 
 
 The historian then proceeds to state, how the evange- 
 list Timothy lost his life, by boldly reproving and at- 
 tempting to persuade them from their folly, and wicked- 
 ness, in one of these processions. Tliey beat him with 
 their clubs so that he died in three days- In respect to 
 these practices the apostle exhorts them not to indulge in 
 them, as the heathen or gentiles, ^'^who know not God:*' 
 to avoid the iv^rks of darkness, and to put on the armour 
 Gfliicht.'^ Wherefore he saith Awake thou that sleepest. 
 a'nd arise from the dead, and Christ shall give thee light. 
 Eph. v. 14. These words Heumannus alleges to have 
 been a quotation, from ^* one of those hymns, or spir- 
 itual songs, which were in common use in the chris- 
 tian church, in those times, and Avhich are mentioned by 
 the apostle in a subsequent passage, ' Speaking to Youf= 
 
APOSTOLIC AGE. 
 
 7i 
 
 selves in psalms and hymns and spiritual songs.' Eph. 
 V. L9. This author observes, that it consists of three me- 
 trical lines : 
 
 E<;eirai O Icatheudon, 
 
 Kai anasta ek ton nekron, 
 
 Kai epiphausei soi O Christos." Jen. Ant. 376. 
 
 Awake thou that sleepest, 
 And arise from the dead, 
 And Christ sliall give thee light." 
 
 From tliese facts, I think it abundantly plain, that the 
 object of the apostle was, to contrast the indecencies of 
 the gentiles, and particularly, the idolatrous and obscene 
 rites and revels of the Kphesians and the Colossians, with 
 that spiritual joy and gladness they ought to cultivate; and 
 instead of practising in songs and mirth, of the above char- 
 acter, they ought to expatiate in hymns of grateful praise 
 to God. With respect to the opinion of Heumannus, I 
 would make two remarks. First, that such hymns or spir- 
 itual songs were in common use in the christian church, in 
 those times, is his testimony. Secondly, that the above 
 lines were taken from one of them, is his conjecture. The 
 supposition, to say the least, is not improbable, as I appre- 
 hend that prose writers seldom happen to write poetry 
 v/ithout design; and as they are really a quotation, and 
 there is not such a verse in the Bible, it is by no means un- 
 likely, that Heumannus is correct. But not wishing to 
 rest on conjectures, I refer chiefly to the fact he states, 
 of such hymns being in common use. All these things go 
 to refute the opinion, that there was any design by the 
 apostle, or by the spirit which inspired his language, that 
 the church should be then, or at any time confined to the 
 Psalms of David; or to any particular catalogue of songs, 
 in his worship. 
 
 "With these views, the most approved commentators 
 accord, as we have shown in several instances, and, al- 
 though it may not appear necessary, we will present our 
 readers v^ith one more to the same effect, from the evan- 
 gelical Scott, on Col. iii. 16. 17-— *' Their idolatrous 
 neighbours had laid up in their memories songs in praise 
 of their base deities and corrupt practices, which they 
 used, on every festive occasion, and when they met to- 
 gether for social intercourse, nay, for amusement and 
 xecreation when alone. This, in fact, has always been 
 
72 
 
 ON PSALMODY^ 
 
 the case in every country; and the popular* songs hare 
 an immense, but, generally, a most pernicious effect on 
 the people. They are learned in early life, and not soon 
 forgotten, and often are considered proverbial or oracular. 
 Let then christians, excluding those polluting vanities, 
 labour to get their memories and minds richly replenished 
 with hymns and songs of praise to God, and of every kind 
 which are suited to prepare, them for the worship of heaven^ 
 and to anticipate its joys; and let them use these hymns 
 and songs constantly, not on public occasions alonelj but 
 in social meetings also; and even when alone, in their 
 houses, or journeying, and indeed in any other situation." 
 
 Let the reader now, carefully and candidly, examine 
 the evidence off*ered — compare it with what has been pro- 
 posed, from the opposite side — then determine on which 
 side lies the weight of proof, and which relies most on 
 confident assertions, and gratuitous assumptions. It may 
 not, however, be too much for me to say, that my own im- 
 pression is, that the evidence is not only thus far sufficient; 
 but conclusive and indeed unanswerable. This evidence, 
 owes nothing to the writer, it stands conspicuous on the 
 pages of inspiration; and, in the examples of the Re- 
 deemer himself, of his followers, and of the churches which 
 he purchased with his blood. While these lead the way, 
 we need not fear to follow, in our *' psalms and hymns and 
 spiritual songs, singing in our hearts to the Lord." We 
 come now to that part of the question, where I consider 
 its strength to lie. Although I consider the evidence, 
 already adduced, as abundantly sufficient, to establish the 
 
 frivilege, or right of the church, as to her songs of praise; 
 believe that the evidence afforded, on this pai-t of our 
 subject, not only defends the ri^ht, but, prescribes the 
 duty of the church, and of worshippers, to present their 
 praises explicitly, in the name of the Lord Jesus Christ: 
 in such terms, or language, as is not to be found in the 
 Old Testament. This opinion I found principally on the 
 three following texts of scripture. Namely: "giving 
 thanks always for all things unto God and the Father, in 
 the name of our Lord Jesus Christ," Eph. v. 20. *• And 
 whatsoever ye do in word or deed, do all in the name of 
 the Lord Jesus, giving thanks to God and the Father by 
 him," Gol. iil 17. *'By him therefore let us offer the 
 
APOSTOLIC AGrli. 
 
 Sacrifice of praise to God continually, tliat is, the fruit 
 ef our lips, giving thanks to his name." Heb. xiii. 15. 
 
 Here are three texts, from three of Paul's epistles, which 
 not only allow the jxrivilege, but enjoin the duty ^ of offer- 
 ing our praises, and performing every other exercise, in 
 thewawe of the Lord Jesus. To ascertain, therefore, how 
 other exercises are performed in his name, will aid us 
 much in settling this question^ and to eftect this is our 
 present object. 
 
 Mr. M'M. says*. "Are you prepared to admit, that, if 
 we adhere to the book of Psalms, we cannot be said to 
 do any thing in the name of the Redeemer. Did, then, 
 a strict adherence to the doctrines of this book, which so 
 abundantly testifies of Christ, lead the worshipper to an 
 absolute God— a consuming fire.^ Was not Messiah, sincfe 
 the fall of man, the only way to the Father? Call now, if 
 there be any that will answer theej and to which of the 
 saints wilt thou turn? Who of them was ever, in person 
 or in worship, accepted through any name but that of 
 Christ? Did they not, under every economy, contemplate 
 him as wounded for their transgressions? In their sacri- 
 fi-ced victims, devout worshippers, by faith, beheld Messiah^ 
 the Christ, cut off, but not for himself. 
 
 It is remarkable with what front these writers could, in 
 various forms, repeat, that "there is no distinct mention 
 of the Father, in the book of Psalms, as a distinct or spe- 
 cial object of devotion." Had an aversion to this book 
 prevented them from reading the second Psalm? Who is 
 it that says. Thou art my son? And to whom is the ad- 
 dress made? Yes, yesj the doctrine of the trinity was well 
 known to the approved worshippers of God, from the first, 
 and is very distinctly exhibited in many a Psalm." ApoL 
 p. 102. 
 
 Before entering, fairly, into the consideration of this 
 text, above quoted, I will make two remarks, on the quo- 
 tation from the Apology. First, then, does our author 
 really believe, that, ''an aversion to the book of Psalms" 
 has prevented a single individual, of those to whom he re- 
 fers, from reading the second, or any other Psalm? I think 
 there is little risk in saying, that he neither does believe, 
 nor can believe, any such tiling — and that the rude ex- 
 pression, with what fronts anid the slanderous gird, of a- 
 
74 
 
 ON PSALMODY. 
 
 version to the book of Psalms, are only expressions of the 
 bitterness of his spirit, which, as we do not intend to retort, 
 so they are parposely passed without farther remark, 
 and left to the sober reflections of his own conscience. 
 Secondly^ were it not that I have desired, and resolved, 
 to conduct this inquiry without imitating, or even ap- 
 proaching, the rudeness of our author's- language, I would 
 have long since complained, that his arguments are not 
 only unfair, but often insidious. Of this, we have a spe- 
 cimen, in the quotation I have just made. The argument, 
 on one side, is, that the ceremonial form, of some of the 
 Psalms, unfits them, for the plainness and spirituality of 
 ) the present dispensation. Mr. M'M. says, " Did, then, a 
 strict adherence to the doctrines of this book, which so 
 abundantly testifies of Christ, lead the worshippers to an 
 absolute God — a' consuming fire?" This would make the 
 impression on the minds of his readers, that those, against 
 v/hom the author writes, are opposed to the doctrines x^on- 
 tained in that book. But nothing is less true, and, our 
 author's argument, thus far, is lost, as there is no dispute 
 about doctrines contained in the Psalms. Nay, I believe 
 that those, whom he vilifies, are at least as cordially at- 
 tached to the doctrines of that book, as he is himself^ 
 
 Who it is, that denies the doctrine of the trinity to have 
 been known to the approved worshippers of God, from the 
 first, I know not| but, 1 believe, that our author cannot 
 designate the writer, in our connexion, ihat has so express- 
 ed himself. Such charges, ought not to be lightly made, 
 nor without good evidence to support them 5 but whatev^ 
 
 difterent cast, from what ic;e think candid. But, while we 
 admit, the doctrine of the trinitj to have been known to 
 the ancient church, we deny, without hesitation, that the 
 application of that doctrine, to the man Christ Jesus, as 
 united to the second person of the trinity, was thus known. 
 To the ancient church, the ^prophesy declared, ** Behold^ 
 a virgin shall conceive, and bare a son, and shall call his 
 name Immanuelj" but, to the gospel church, the individ- 
 ital stands .owned and honoured, by a messenger from 
 heaven, declaring, Behold, thou shalt conceive in thy 
 womb, and bring forth a son, and shalt call his name Jesus." 
 The prophesy declared, unto us a child is born, unto us a 
 
 may be the principles 
 
 practice is of a 
 
APOSTOLIC AGS. 
 
 75 
 
 son is given: but the accomplishment is announced, by the 
 celestial messengers, ''Unto you is born this day, in the 
 city of David, a Saviour, which is Christ the Lord. Ye 
 shall find the babe wrapped in swaddling clothes^ lying 
 in a manger." But, at the river Jordan, he stands, more 
 fully confessed, by his forerunner, as the Lamb of God- 
 By the dove-like descent of the Spirit upon him — and by 
 a voice from the excellent glory, saying, '' This is my be- 
 loved son." Although then, the ancient prophecies, pre- 
 dicted the time, place, and circumstances of his birth — the 
 actions and events of his life — the manner and purpose of 
 his death, they were not, and could not be applied to him, 
 in his new and proper character, until his appearance in 
 the flesh. Indeed, we find, even those who were waiting 
 for the consolation of Israel, had no proper conception of 
 his character or work. But, what is still more to the pur- 
 pose, and indeed, would itself decide the question; if the 
 belief of the ancient prophets, or singing the ancient 
 psalms, constituted an acknowledgment of the Lord Je- 
 sus Christ, as the Messiah, the Jfews were certainly enti- 
 tled to the credit of owning him; for they did both: but, 
 as their enmity was undisguised, it is obvious, that, in 
 doing any thing in his name, something more was intend- 
 ed, than could be expressed by ceremonial observances of 
 any kind. It is moreover, abundantly evident, that the 
 apostles vieu^ed the difference, as not only great, but es- 
 sentially important, between an acknowledgment of the 
 ancient prophesies,, or the use of the ancient psalms, and 
 an acknowledgment of the Lord Jesus Christ, as the true 
 and proper Messiah, of whom the prophets &pake. *'Be- 
 lievest thou the prophets? I know that thou belicvest." 
 Yet he believed not in Christ. If by the use of the ancient 
 prophets, or psalms, they owned the Messiah, and ap- 
 proached God by him, what was the use of a large pro- 
 portion of the New Testament.^ or why were the gospels 
 or the epistles written? Was not the great object of their 
 writings, to prove to the Jews, by i\v^ psalms and prophets, 
 which they oivned, that, the Lord Jesus Christ, whom they 
 disowned, was the great object of those prophesies? How 
 then can Mr. M'Master, or any other person, persuade him- 
 self, that, in the use of these prophesies, or psalms, they 
 perform any act of worship, in the name of Christ, when 
 
T6 
 
 ON PSALMODY. 
 
 tliey only act in common with the Jews, who hated tliat 
 name? That Christ was to come, they believed; but, that 
 Jesus was the Christ, they denied, and to prove that Jesus 
 was the very Christ, the apostles preached, and wrought 
 miracles, and wrote gospels and epistles. The application, 
 therefore, of the prophesies, to Jesus Christ, is a peculiar^ 
 ity of Christianity- Indeed, it required no exertion, or 
 self denial, in the Jews, to believe in the Messiah of the 
 prophets and Psalms^ as every one could form their own 
 -opinion of his person and character^ but to believe that 
 tiie DESPISED NAZARENE was /le, required many and great 
 exercises of self denial and humility. 
 
 Considering, therefore, the prepossessions of the Jews, 
 it was absolutely necessary, that an acknowledgment of 
 Christ — an approach to him in worship— and a coming to 
 God by him, should contain an express acknowledgment 
 of him, by those names, and titles, by which the messengers 
 from heaven, announced him to the world. His name ^all 
 he called Jesus, not has been; he is, therefore, to be owned 
 and worshipped, by this new name. Says the apostle, 
 " Whatsoever ye do in word or deed,, do all in the name of 
 the Lord Jesus, giving thanks to God and the Father 5y 
 him.^\ \Yhy in the name oi the Lord Jesus? Because the 
 angel Gabriel declared from heaven, that his name shall be 
 called Jesus, and the apostle requires us to do all in this 
 name; but why will not Saviour and Redeemer answer the 
 same purpose as they are of the same import, and are found 
 in the prophets and in the Psalms? 
 
 Reader, take yoar choice of the directions, whether you 
 "will follow Gabriel and Paul, in offering your praises exr 
 fvessly in bis name or those who teach you to perform it by 
 ceremonial allusions. But, perhaps, the manner in which 
 other duties and exercises were performed, in- the name of 
 Christ, will aid us, in ascertaining the manner, in whicU 
 his name ought.to be used, in the exercise of praise. 
 
 1st. Confessing Christ, was made the test of discipleship, 
 by the Saviour himself. " Whosoever, therefore, shall 
 confess me before men, him will I confess also before my 
 Father which is in heaven." But whosoever sball deny me 
 before men, him will I also deny before my Father which is 
 ill heaven," Math. x. 32, 33; Luke xii. 8, 9. 
 
 T|>e very reverse was the test of Judaism.—-'* The J,ews- . 
 
APOSTOLIC AGE, 
 
 77 
 
 had agreed already, that if any man did confess that he was 
 Christy he should be put oilt of the synagogue," John, ix. 
 32. Is there any thing more necessary to demonstrate, 
 that singing former psalms was not at all considered, as, 
 either confessing Jesus as the Messiah, or performing their 
 devotions in his name; neither did they constitute that con- 
 fession of sin, which Christianity required. The Jews with 
 all their belief in the prophesies and use of the Fsalms, de- 
 nied himj but the disciples, and the multitudes, in the use 
 of their new hosannas and praises, confessed him. 
 
 But to confess Christ signifies also to praise him, and 
 when the apostle requires all to be done hj him^ to him, and 
 in his name, there is no exception respecting praise. In- 
 deed, this was the very subject, on which he principally ex- 
 patiated, when he required so explicit a recognition of him, 
 in our devotions. 
 
 Praise, as every one knows, v/ho has the least acquain- 
 tance with the original languages of scripture, is taken from 
 a-word that signifies, to confess. Hence, Jude or Juda, 
 Jah Jah, I will confess Jehovah, therefore, she called his 
 name Judah, that is praise. See Gen. xxix. 25,* *' There- 
 fore will I give thanks unto thee, O Lord, among the 
 heathen, and I will sing unto thy name;" is, by the 
 apostle rendered; " For this cause I will confess to thee 
 among the Gentiles, and sing unto thy name." Compare, 
 2d Sam. xxii. 50, Ps. xviii. 49, and Rom. xv. 9. In like 
 manner the Greek word which is translated giving thanks, 
 in several places signifies also, to confess. Tiius in Heb. 
 xiii. 15, Giving thanks to his name;" is, in the margin, 
 rendered confessing to. In whatever way then, we confess, 
 whether by our praises or otherwise, we are to use his name 
 explicitly, without any ceremonial disguise. Indeed, the 
 writings of the apostles are examples for our imitation, in 
 respect to this use of his name, as the repetitions are so 
 frequent, on every subject, as to show how full theif were, 
 and we ought to be, of him — how much he ought to be in 
 CHjr hearts, in our tongues and in all our actions. 
 
 *In this and in a few other places I would have given some quotations 
 from the original languages, but we have no types in this place of thosQ 
 characters. It is, however, little to be regretted, aa they would have beea 
 of little use to those for whom this book is principally intended, and others 
 can examine for themselves. 
 
 7* 
 
FSALMODif . 
 
 2n&. That liis name might be had in perpetual remem- 
 brance among his people, parti<;ular}y when they assemble 
 for his worship, tlie first day of the week was appointed for 
 his service, and called by his name. On it he arose from 
 the dead, on it the spirit decended, on it the disciples met 
 in their religious assemblies, and for him they called it 
 •'the Lord's day, ^' 
 
 Srd. With similar views, the sacraments were instituted. 
 The eucharist is called, the Lord^s supper^ and is observed 
 tvith the express design of preserving a suitable remem- 
 brance &f him, and that too by his own special requirement. 
 
 4th. In like manner, by him baptism was instituted, of 
 which one important design was, that it might form a pub- 
 lic, profession of discipleship, and be a standing mark by 
 >vhich to distinguish his foUo-wers, from the world around 
 them. This ordinance, was commanded to be administered 
 in ins name: "-Repent, and be baptized every one of you 
 in the name of Jesus Christ," Actsii. 38. It is, perhaps^ 
 too, worthy of remark, that while this ordinance in its in^ 
 stitution, was directed to be administered in the name of the 
 Pather, and of the Son, and of the Holy Ghost, the apos^ 
 tie, in his discourse, mentions only the name of Jesus 
 Christ, because, the owning or confessing of the Fathec 
 and Spirit, v/as a matter of course with the Jews; but, the 
 confessing of Jesus Christ was specially demanded, as a 
 renunciation of their former enmity, and an avowal of their 
 belief, that he Vv^as indeed the Messiah that should come. 
 
 oth. In working miracles tooj-there- was, an uniform and 
 explicit mention of his name. "In the name of Jesus 
 Christ of Nazareth rise up ai>d walk — And his name, 
 through faith in his name, hath made this man strong," 
 Acts iii. 6, 16. • 
 
 6th. In the name, which is put upon his disciples, there 
 is an explicit recognition of /lis name. As his name has- 
 been given iahis daij, so it has been conferred on his people* 
 
 And thou shalt be called by a new name, which the 
 mouth of the Lord shall name," Ig« , Ixii., 2.. <*And ye 
 shall leave your name for a curse unto my chosen: for the 
 •Lord God shall slay thee, and call his. servant by another 
 Bame," Is. Ixv. 15. ''And the disciples were called 
 christiajis first at Antioch," Acts xi. 26. This was a 
 Tj^t^nifttst fulfilment of the former promise, and preserves 25. 
 
APOSTOLIC AOE. 
 
 79 
 
 perpetual, but much abused, memorial of the name of the 
 Messiah. 
 
 7th. But finally. In the exercise of prayer, this require - 
 ment is, if possible, still more apparent. Mr. M'M. in- 
 quires, as we have ab-eady quoted, "Was not Messiah, 
 since the fall of man, the only vyay to the Father?" I an- 
 swer, as our author himself would reply: certainly. He 
 again inquires, Who of them was ever, in person or in 
 worship, accepted through any name but that of Christ? 
 Again, I ansvv'er, with him, None. But what now are 
 the proper and necessary conclusions. " No man hath seen 
 God at any time;" but the second person of the glonous 
 trinity had, from the beginning,. " rejoiced in 4he habit- 
 able parts of the earth, and his delights were with the sons 
 of men." All the Divine appearances, therefore, which 
 the patriarchs enjoyed, are to be ascribed to him, in an- 
 ticipation of his incarnation, and he was at all times since 
 the fall the only 'way to the Father. But, after all this, 
 what are -his own words.^ "Hitherto have ye asked noth^ 
 ing in my name," John xvi. 24. Now, how are we to 
 reconcile this, with tlie sentiment that he was always the 
 way unto the Father, but by adverting to the necessity of 
 using, in their petitions, the names, by which the celestial 
 messengers announced him to the world. Jesus Christ^ 
 
 THE LORD, AND THE SON OF GOD. Lukc i. 31, 35. ii. 11. 
 
 Does not this prove, that, instead of ancient figures, being 
 a sufficient confession of Christ, that, by the names through 
 which he is now known to his people, their minds are to be 
 led/ro)ji those shadowy and obscure representations of him, 
 to those clearer discoveries which the gospel affords. 
 
 If any one then, is still prepared to maintain, that with^ 
 all these evidences of the plain literal use of hi& name be^ 
 ing required, in all their acts of worship, and in whatever 
 they do in v/ord or deed, that we have only to sing the 
 45, 47, 64, and 102, &c. psalms, and that so far as the 
 act of praise is concerned, they have really presented it 
 in the name of the Lord Jesus, they must be proof against 
 conviction. If all, before Christ's crucifixion, had asked 
 nothing in his name, the same may be said of their prais- 
 es; and as the command to offer up their prayers in his 
 name, to the Father, is not more express, than it is to pre- 
 sent their s.ong8 of praise ia the same manner^ the oruB 
 
so 
 
 Olf PSALMODY. 
 
 must be as binding as the other. If too, we are confihed 
 to the songs, why not to the prayers of David or the Old 
 Testament saintsj and if the one is to be presented in the 
 name of Christ, why not the other also. 
 
 Indeed, were the command less explicit, the necessary 
 consequence would be the same. For if our petitions 
 were conveyed through him , and expressly in his name, 
 for the blessings we require, in what other, or different 
 channel, should our thanksgivings ascend, .for the bles- 
 'sings we enjoy? not to say that many of our songs of 
 praise are accom^panied with prayers, which are required 
 to be presented, not only virtually t3ut literally through 
 him. While then we have his own word, that the saints 
 in former times, had not asked any thing in his name, 
 in the sense which is now required, and while the matter 
 is not only so reasonable, but so expressly commanded, 
 that we ofter our thanks in his name, if this proof stood a- 
 lone, it would establish not only the privilege, but the du- 
 ty of the church to offer songs of praise, which are not 
 found in any other system of psalmody whatever. If 
 these facts do not establish the duty we defend, it appears 
 to be impossible to prove any thing by any evidence. 
 
 Shall we then refuse the revenue of praise, which as 
 gospel worshippers, we owe to the Redeemer — shall we 
 satisfy ourselves with such figurative allusions, and pro- 
 phetical representations, as the Jews can employ with the 
 same freedom as we do; while the all glorious name of our 
 Lord Jesus Christ, is, and ought to be the channel of 
 our prayers, and the theme of our praises.^ Shall we own 
 him expressly in his day, his saci'aments, and in every act 
 but that of praise? " By him, therefore, let us offer the sa- 
 crifice of praise to God continually^ that is, the fruit of our 
 lips, giving thanks to his name.*' 
 
 Our author again observes in a note, that, " the fact is 
 remarkable, that the apostle in conducting his argument 
 in favour of the personal glories of the Messiah, against 
 the false views of his countrymen, illustrates and con- 
 arms it by the book of Psalms. In every ode of that sa- 
 cred collection to which he turned, he found the Son of 
 God, the Saviour of mankind, dispensing the blessings of 
 his kingdom," p. 35. It is scarcely worth while here to ask 
 the author, how he happens to know that the apostle found 
 
A,POSTOLIC AGE. 
 
 81 
 
 Son of God in every ode to which he turned, orrather^ 
 whether he did not turn to every ode in which he found 
 Him. As to the fact J. which has appeared so striking to 
 Mr. M'M. I jtpprehend that few besides himself, will see 
 any thing remarkable in it. To avail himself as he did^ 
 of the law of Moses, of the prophets, and of the psalms, in 
 such ft discussion, was quite natural, and to be expected 
 of any. of the apostles. But wh^ did his countrymen 
 cherish false views of the Messiah? They used those 
 psalms, where our author says, he is found in every ode^ 
 and therefore, according to him, must have made a toler- 
 able good profession of their faith. Moreover, what was 
 the inference which the apostle deduced from his argu- 
 ment with his countrymen? It was this, that they should 
 offer up their praises through him, confessing his name. 
 Why did he not leave them to the use of their formes 
 songs, and at least, tacitly admit that their praises were 
 thus presented by the exercise? No; he found it of some 
 consequence to inform the Hebrews, that their offerings of 
 praise were to be presented through *'a new and living 
 way," even through the express name of liim, whom they 
 had denied and crucified.. 
 
 Were any evidence wanting on this subject, it is abun- 
 dantly supplied in the Apocalypse of John. This book, 
 written probably about thirty years after the writing of the 
 epistles we have been considering, takes a view of the 
 state of the church and of the world from that time until 
 the end. In this view, new songs are frequently introdu- 
 ced, but not any account of one of the Psalms of David> 
 On tlid song, . Revelations v. 9 — 14, on which I have before 
 noticed some remarks of Dr. M'Leod, he further says, 
 '^Worthy is the Lamb . that was slain to receive power, 
 and riches,, and honor, and glory, and blessing" — **this 
 is the song of angels and redeemed men. We have a 
 right to require and expect of you, that you join in his 
 praise," p. 71. In what way they are to perform this, the 
 Dr. does not say. . 
 
 Henry remarks, *' The matter of their song, it was suit- 
 ed to the new state of the church, the gospel state, in this 
 new Sioij." Scott observes, " Moreover, they all join in 
 a song of praise, which was not only most excellent, but it 
 was also niow in respec't to the occasion and composition; 
 
§2 
 
 ON PSALMODY. 
 
 for the Old Testament church celebrated the praises of Je- 
 hovah, their Redeemer from Egypt, and anticipated the 
 coming of their expected Messiah, but the New Testament 
 church adored Christ as actually come, as having finished 
 his work on the eai th by his sacrifice on the cross, and as 
 entered into his mediatorial glory. 
 
 On chap. xi. 15, M'^Leod remarks, " and the seventh 
 angel sounded; and there were; great voices in heaven, 
 saying, the kingdoms of this world are become. the king- 
 doms of our Lord and of his Christ. The church is thus 
 represented as rejoicing — ^ great voices are hear^ in heav- 
 en'— rShe has cause of joy. The occasion is novel in- 
 deed." Again, '*thus shall ye be prepared to join in the 
 celestial hymn, of the * four and twenty elders,' " &c. pp.^ 
 192, 224. It seems in a state of things, worei indeed, the 
 church may chaunt a new hymn. 
 
 Rev. XV. 1-3, "They are characterised as having ^ofto 
 ihe victory, and as having the harps of God, Harps were 
 in use in the temple service; and are described as uttering 
 lofty, and cheerful sounds, adapted to a happy condition of 
 the church. The use of them was laid aside during the 
 captivity, as unsuitable to the depressed state of the saints 
 in Chaldea," p. 239. 
 
 Henry says, "The song was new, suited to the new cov- 
 «}nant, and unto that new and gracious dispensation under 
 which they now were," Rev.. xiv. 3. 
 
 Scott — -^'This (song) was sung in the presence of the 
 emblematical i^presentatives of the church and its minis- 
 ters, and none could learn it but the redeemed. For as 
 it related immediately to redemption, the proud, the im- 
 penitent,. the unbelieving, and the carnal, could not un- 
 derstand the nature or the glory of this subject, nor could 
 angels join in it, not being redeemed to God by the blood 
 «f the Lamb, though they unite in worshipping him as 
 worthy to receive all honor and blessing." On Rev. 
 xiv. 3. 
 
 It appears that Whitby, and Henry, and Scott, and M'- 
 I^ieod, agree with what has been advanced, as to the pro- 
 priety of songs being appropriate— -tlie reason why the cap- 
 tives of Babylon refused their song — and the fact of nem 
 ^ngs being sung by the redeemed, in the gospel day,< 
 ^hen the occasion is reaily novel ' 
 
ATOSTOLIC AGE. 
 
 83 
 
 ■\Ve have now seen, that the patriarchs sung, with di- 
 vine approbation, songs which have never been admitted 
 into the canon of scripture-^that the Jevvish church acted 
 in the same manner, and used many songs that have not 
 found a place in the written word — that they uniformly 
 made or altered their songs to suit the occasions of their 
 praise, and refused to use them when they did not. If 
 then the example of the former church, will prove any 
 thing, it will establish the principles we have espoused, 
 -with relation to the privilege of the christian church, in 
 the exerci«e of sacred praise. 
 
 In the New Testament day we have seen that its dawn 
 ■was ushered in by a song adapted to its new state and 
 prospects — that new songs were sung by angels from heav- 
 en, and by men upon earth, on various occasions — that 
 whatever assertions may be made, it cannot be slu)wn, 
 that ever Christ or his apostles sung an Old Testament 
 song — that the apostles required the praises of believers to 
 be presented as explicitly in the name of Christ, as any 
 other act of worship^ — and that, instead of the actions of 
 Christ, tlie writings of the apostles, or the visions of John, 
 confining us to the old dispensation, they examplify to us, 
 and require of us, in terms that cannot be honestly evad- 
 ed, the performance of that duty. 
 
 It will be easy to exclaim, gratuitous, impious, &c. 
 but the stubborn facts presented will make their impres- 
 sion on the candid mind; others, 1 do not expect, will see 
 or feel the force of truths, against which they are sq 
 strongly prepossessed. 
 
 Should it, however, be supposed that I would banish the 
 ancient Psalms, I most emphatically disavow the senti- 
 ment. I would build uj)on the foundation of the apostles 
 and prophets — sing the song of ^Moses and the Lamb — the 
 prediction and the accomplishment in one harmonious 
 song of exulting praise. I would adopt the language of 
 the pious and learned author of Horae Solitarae, and say, 
 " The song of Moses and the song of the Lamb, are but 
 two parts of the same glorious anthem; the one chaunting 
 fourth the prediction, and the other the accomplishment of 
 everlasting truth : and they accord in one chorus, in one 
 transporting, universal, thundering Hallelujah 1" vol. 2, 
 ^age 251. 
 
84 
 
 ON PSALMODY. 
 
 1 would, therefore, neither cast off the former anthology, 
 nor confine myself to it; but uniting the harp of David 
 with the song of Simeon, and the strains of Isaiah with 
 the anthems* of the Redeemed, T wouki invite all creation 
 to join with the celestial choir, in singing Glory to God 
 in the highest, and on earth peace, good will towards 
 men;" and in ascribing Glory, and honor, and blessing, 
 and power, unto Him that sitteth upon the throne, and VLn> 
 to the Lamb for ever and ever." 
 
 CHAPTER IV. 
 
 History of Psalmody in the Primitive Church, 
 
 For satisfaction as to the appointments of God, we must rest, not on 
 the practice of the Fathers, but on the dictates of inspired truth. Keeping 
 this in recollection, it may nevertheless be interesting to ascertain their 
 modes and matter of worship. And as a pompous, and at first sight, im- 
 posing display, of research into the ancient practice of the church, on the 
 subject of psalmody, has been made by some of those who treat with little 
 decorum certain parts of the word of God, it may not be inexpedient to in- 
 quire, how far their representation of that practice is entitled to our confi- 
 dence." Apology, p. 33, 
 
 We have seen that the events recorded in the New 
 Testament, respecting the advent of the Messiah, consti- 
 tute the application of the doctrines of the Old Testament 
 to him^ and the ttccomplishment of its promises, which are, 
 yea and amen^ in him-^v/e have seen, that since his being 
 manifested in the flesh, as our God man, all our offerings 
 are to be presented eocpressly in his name — ^we have seen, 
 that the church adapted her exercises to the new state of 
 things; sung the reality and the enjoyment of those bles- 
 sings which she had before only anticipated; and the in- 
 carnation, and manifested glories, of him who had so long 
 been promised — and, we have seen, that in the celebration 
 of these events, neither the church nor the church's Head 
 tmployed a song of the old dispensation. 
 
 While, therefore, the doctrines, precepts and examples, 
 df the word of God, are so decidedly in favour of the 
 
PRIMITIVE CHURCH. 
 
 85 
 
 practice we advocate, it h indeed of small concera, to us, 
 what the primitive church either said or did respecting it. 
 As, however, the neare^r we, approach to the apostolic age, 
 there is the greater probability of the worshippers of 'God 
 knowing and receiving the apostoiic practice, it ought to 
 have some weight in the argument, especially if we find our 
 examples in that part of the church, most remarkable for pu- 
 rity and piety. But, as I am of opinion that the evidence, 
 I have already adduced, from the word of God, fully settles^ 
 not only the question of rights but, the obligation of duty ^ 
 f am not so solicttous about the practice of the primitive 
 christians, on the ground of argument, as I am to see how 
 far the second sight of Mr. M'Master, has surpassed oui 
 first sight; and whether his imposing display of research^ 
 will entitle him more to confidence, than that which he op- 
 poses with so much zeal. If he has treated this part of hi« 
 subject unfairly, it will justly weaken our confidence in 
 his other statements, from whatever cause the unfairness 
 may have originated. In the words of our author himself, 
 therefore, " it may not be inexpedient to inquire how far 
 his representation of that practice is entitled to our con- 
 fidence." 
 
 Before I proceed, however, I would once more observe 
 that this hackneyed dmvge, of our treating ''with little 
 decorum certain parts of the word of God," is untrue in 
 in all its forms and repititions; which I will have occasion 
 to notice, more particularly, in the sequel of this work. 
 I hope too, that the reader will see, tiiat so far as I have 
 at present progressed, I have followed both the letter and 
 spirit of that word, in the doctrines and practices 1 have 
 maintained, and the evidence by which they are supported. 
 
 We do not need, however, the authority of Kegesippus 
 or Jerome, given by our author, to inform us that errors 
 soon took root, and spread in the church; as we have the 
 evidence of the apostles, to estab^sh the fact of apostacies;- 
 and heresies, in their time; and of the mystery of iniquity ' 
 being at work: but, when following the most faithful: 
 ' branch of the church, weare^little concerned with the prin- 
 ciples or modes of heretics. 
 
 After a most bitter philippic, against Latta, Freeman, 
 and Baird, our author proceeds, in the S3d page, when 
 speaking ofLutta, to say, " The results of bis historical 
 8 
 
86 
 
 ON PSALMODY. 
 
 investigation may be reduced to two positions : first, That 
 evangelical hymns, of human composition, constituted the 
 iviLole matter of the church's psalmody for the first three 
 centudesj and, secondly, That the book of Psalms was 
 not introduced into the christian xhurch, as the matter of 
 her praise, till error and heresy, to which it was subser- 
 vient, boldly attempted, in the fourth century, to veil the 
 divine glories of the Redeemer." 
 
 t have laid aside my pen, at least three different times, 
 and have examined the book of Dr. Latta, with care, to 
 lind something to justify the above language of our author; 
 but I have sought in vain. I think there is no risk in say- 
 ing, that neither Dr. Latta, nor any of those who have 
 written on the same side of the question, have used any 
 langufvge which could be made, by any honest construc- 
 tion, to hnphi, much less say^ that the Psalms of David 
 were subservient to the introduction of heresy. Whether 
 ivir. M'M. has entirely lost sight of the difference between 
 ihQ cause and the occiisio?*, I do not pretend to say; but I 
 will have an opportunity, perhaps, of attending to .this 
 matter before t conclude, and hope to satisfy the intelli- 
 gent reader, that we have on this ground been grossly 
 misrepresented and slandered. 
 
 The statement, too, which our author makes, of the 
 question rn dispute, is very far from being fair. "That 
 evangelical hymns, of human composition, constituted the 
 whole matter af the church's psalmody for the first three 
 centuries," is not the proposition Dr. Latta has laid down, 
 and if it were, our author has not disproved it. The 
 proposition of the Dr. when speaking of the arrangement 
 of his discourse, is thus expressed, "What I would prin- 
 cipally insist upon from the words, is to prove, that the 
 principal subjects of our psalmody, are to be taken from 
 the gospel of Christ. I say the principal subjects, be- 
 cause I do not think, that we ought to be restricted from 
 borrov/ing light and advantages from any part of scrip- 
 ture, in our psalmody, any more than in other -parts of 
 our public worship." 
 
 Every reader, that will bul; reflect for a moment, will 
 see that there is no reason why we should give the pledge, 
 or lay down the proposition, which our author states. 
 Ee£ays^ ihskt nothing can be lawfully employed, in the 
 
PRIMITIVE GHUR'CH. 
 
 87 
 
 praise of God, but the Psalms of David, or, at the most 
 the songs of scripture; we say, iiot these alone, but evan- 
 gelical hjmns, may lawfully be used. Now, will not the 
 reader see, that |;roui?z^ the use of a scripture song, does 
 not disprove that of a hymn; and does he not see, that so 
 far as the example of the primitive church is of weig^lit, if 
 we prove the use of mc\\ iTymns, as those in question, the 
 example is in our favour, without proving that nothing else 
 was admitted. A« our author contends for psabns alone, 
 he ought- to show that they alone have been admitted; but 
 he disingenuously, and incorrectly, states to his readers, 
 that we contend for hymns exclusively, while the fact is 
 just the other way; and, when he has got some little evi- 
 dence of a psalm having been sung, although it has never 
 been denied, he triumphs as if he had obtained a victory, 
 and makes many of his easy convinced readers believe it 
 is so. This little address he supports throughout the book, 
 in the application of the words " the ichole matter of their 
 praise" — exclusively,^^ &.c. and, very unfairly states it 
 precisely on the opposite side of the place where it should 
 stand in the discussion* 
 
 Having made these remarks, I proceed to observe, that, 
 even during the time of the apostles, besides the evidence 
 which the scriptures afford, we have that of Heumannus, 
 already noticed, that such "hymn* or spiritual songs were 
 in common use in the christian church in those times.'' 
 So that, without laying any stress on the opinion, that the 
 apostle quoted from tliem, we have his evidence, that they 
 were in common use. This evidence, corresponding so 
 perfectly with the practice of the Corinthian church, and 
 the epistles to the Ephesians and Colossians, is the more 
 probable, and weighty, and entitled to regard; not to say 
 that the learned and judicious Jennings quotes him witli 
 approbation, in his " Antiquities of the Jewish church." 
 Jahn, in his Archseolooy, in accordance with these views, 
 says, of the first christians, " Those who held some office 
 in the church, were the regularly qualified instructors in 
 these religious meetings; and yet laymen had liberty to 
 address their brethren on these occasions, the same as in 
 the synagogues, also to sing hymns, and to pray, which, 
 in truth, many of them did, especially those Vvho were 
 supernaturally gifted, riot excepting women. " The author 
 here intends, composing and singing. 
 
Q^N PSALMODY. 
 
 ^losheun says, (speaking of the christian worship in the- 
 age of the apostles,) In- these assemblies, the holy scrip- 
 tures were publicly read, and for that purpose were divi- 
 ded into certain portions or lessons. This part of divine 
 service was followed by a brief exhortation to the people, 
 in which eloquence and art gave place to the natural and 
 fervent expression of zeal and charity. If any decla- 
 red themselves extraordinarily animated by the Holy Spir- 
 it, they were permitted to explain successively the divine 
 will, while the other prophets who were present, decided 
 how much weight and authority was to be attributed to 
 what they said. The prayers, which made a considerable 
 part of the public w^orship, came in at 'the conclusion of 
 these discourses,' and were repeated by the people after 
 the bishop or presbyter, who presided in the service. To 
 these were added certain hymns, which were sung, not by 
 the whole assembly, but by persons appointed for that 
 purpose, during the celebration of the Lord's supper, and. 
 the feasts of charity." Ec. v, i, p. 124, Justin's 2d' 
 Ap. & 1 Cor. xiv. 6, 15, 25. 
 
 Hursley, speaking of Ignatius, says, he was "the famil- 
 iar friend of the apostles, who'suffered martyrdom so ear- 
 ly as in the sixteenth year of the second century, and 
 had been appointed to the bishpprick.of Antioch, full thir- 
 ty years before,^' Tracts p. 34. . Most other authorities,, 
 however, assign tlie year 107,. for the martyrdom of Igna- 
 tias. ■ ' ■ . 
 
 '' In the apostolical constitutions, Euodius (Phil. iv. 2) is 
 said to be ordained bishop of Antioch by Peter, and Igna- 
 tius by Paul|. till Euodius dying, and the Jewish converts 
 being better reconciled to the Gentiles, Ignatius succeed- 
 ed in the sole care and presidency over that churchy, 
 wherein he might possibly be afterwards confirmed by 
 Peter himself," "Somewhat above forty years Ignatius 
 continued in his charge at Antioch." Cave. 
 
 Of Ignatius,- Socrates relates, that 'Mie saw a vision,, 
 wherein he heard the angels with alternate hymns, celebra- 
 ting the honor of the Holy Trinity, in imitation whereof 
 he instituted the way of Antiphonal hymns in the churcli' 
 of Antioch, which thence spread itself over the whole' 
 christian church." Theodoret says, that "Flavianus, af- 
 tcnvards bishop of Antioch,. in the reign of Constantius. 
 
PRIMITIVE church: 89 
 
 4S said to have been the first that thus estabUsh^tl the 
 quire;" but this dift'erence, between Socrates and Theo- 
 doret, is explained by Sigebert, who says, that "Ambrose 
 was the fir&t who brought it into the western church, reui- 
 ving the ancient institution of Ignatius, long disused a- 
 mong the Greeks.^^ Gave. 
 
 If Horseley's calculations were right, Peter and Paul did 
 not sulfer before the year 86; but as the most of historians 
 place the time of their death about twenty years earlier, 
 their calculations are more consistent and satisfactory; 
 not to say that the first is impossible. 
 
 It may be supposed by some, that the circumstance of 
 Ignatius having seen a vision, partakes a little of the air 
 of romance, or at least enthusiasm; but as the scriptures* 
 inform us, that very many of the works of Christ, and 
 his apostles, and miracles wrought, were not recorded : 
 and as we read of the visions of Peter, Paul, and Philip, 
 before this, and of that of John exactly similar, afterward, 
 it by no means appears so incredible. I, however, lay 
 no stress upon it, nor is it necessary, as we have the vision 
 of John, unveiling the glories, and describing the exer- 
 cises of the blessed; while recounting the salvation of the 
 saints, and the triumphs of the Lamb, in a manner corres- 
 ponding with what Socrates sa^^s respecting Ignatius. 
 The evidence, however, that Ignatius introduced, at so 
 early a period, vizi while perhaps four or five of the apos- 
 tles, at least, were yet livingj hymns in honor of the Holy 
 Trinity, is of another complexion, and supported both by 
 Socrates and Sigebert, as above noticed. If then we 
 should term the vision enthusiastic, there is no pretext, 
 thus to characterize the history of the introduction of 
 hymns, in Tionor of the Holy Trinity /in the same manner. 
 
 We have another piece of history which appears to ex- 
 plain the meaning of the scriptures, to confirm the evi- 
 dence I have offered, and the sentiments I have advanced, 
 on this subject. Caius, a Presbyter of Rome, in the third 
 century, writing against Theodotus and others, who denied 
 the divinity of Christ, says, " They affirm that all the 
 primitive christians, and the apostles themselves, both re- 
 ceived and taught these things which are spoken by them." 
 He then refers to Justin and others who had written a- 
 gainst the heretics, and continues, "In fine, how manj 
 
90; 
 
 psalms, and hymns and canticles were written from thfe 
 Segiiining by 'faithful christians, which 'celebrate Christ, 
 the Word of God, as no other than God indeed?" Eu- 
 sebius in Milnor, v. 1, p. 249^ Miller's letters on Uni- 
 farianism, p. 157. 
 
 This testimony is express, for- the use of human compo*- 
 iition from^ the beginning, or from the earliest times. 
 Vv'hat is implied in this language may be understood from 
 what precedes it, as well as from the object of the discus- 
 sion. Theodotus and his party had contended, that from 
 the apostles down, until the time of Victor, ^/igse senti- 
 ments were taught; but Gaius appeals to the son§;s, which 
 had been made all this tim.e., by faithfii-1 christians, ascribing 
 divinity to Christ;. Nt)w, if there were not any of this 
 character made at so early a- period, how foolish must 
 have been the appeal of Caias, and liow easily would his 
 opponents not only have denied the existence of such 
 hymns, but triumphed in his inability to produce them, 
 and his consequent defeat. This shows, therefore, thai 
 the existence of such hymns, was unquestionable, and 
 confirms our explanation of PauTs Epistle, and Pliny's 
 letter. In addition to this, I remark, that Caius employed 
 the same terms or phraseology, when speaking ef those 
 odes whicb faithjid christians composed from the hegitk- 
 ning, as the apostle did when addressing the Ephesians 
 and Colossians; and moreover, thafe tlie word psalms is 
 applied by him as promptly, to- suclv compositions, as it is 
 to the Psalms of David. This also confirms the impression 
 that the ajwstles, when speaking of the Psalms of David, 
 gave them some definite denomination, that could not be 
 mistaken; but when they spake of others, employed a more 
 general and indefinite phraseology.- All this broad em- 
 dence, therefore, is fill] to the point, in favoai'j)f the sen- 
 timents I deferni.^ 
 
 We are no-w come to the famous letter- of Pliny, which, 
 has afforded «o much play fbr a lively and prepossessed im- 
 agination; but which wourld never» as to its true meaning, 
 have given room to a second- tlvought, had there been no 
 controversy in the case. Speaking of the conclusions oS 
 Latta, whrch we have alfeady quoted and considered, our 
 author goes on te say^ ''But how does this author and his 
 successors iu tl^« gains vwork, substantiate these positions? 
 
PRIMITIVE GHUFvCH. 
 
 The first historical proof is drawn from Pliny^s letter to 
 Trajan, in which the emperor is informed, among othei- 
 things^ that the christians assembled on a certain rlay, and 
 ' sung a hymn to Christ as God.' Nt>w, if not disposed to 
 play upon mere words, would not every man of common 
 SBnse perceive, that if those christians sung the 45xlx 
 Psalm, they .must literally have addressed Christ as God ? 
 Compare verses 1-9 with Heb. i. 8, 9, and this will be ev- 
 ident. Or, had they sung a portion of t02d Psalm, would 
 it not have been^a song to Christ, as to God. I do not 
 know what our modern hymnohgists would think of these, 
 but certain I am, the apostle Paul did believe them, as 
 well as many others, to be odes to Christ. The reader of 
 the 1st and 2d chapters of the E>pistle to the Hebrews,, 
 will too, be satisfied of this. The only ground of quibble 
 is, the term hymUf the usual version of carmen^ which 
 is . the word used by Pliny.. Now, the veriest novice in 
 the liatin language knows, that carmen is a. word of gene- 
 ral signification, applicable to any poetic and even to pra- 
 saic composition. This is the reasoning of these gentle- 
 men. Pliny says, the christians of his day sung, or re>- 
 hearsed, (dicere) a poetic composition to Christ as to God; 
 therefore, they did not sing the scripture songs, but hymns 
 of human composure! What child that has been taught to 
 read the Bible, and is instructed in the rudiments of chris- 
 tianity, would not reason better than such doctors? He 
 could say, if they sung the 45th, 47th, 68th, &c. Psalms, 
 (and why might they not have sung them?) they would 
 have sung to Christ as to God." Apol. p. 34. 
 
 I have here given the reader this long quotation, that he 
 may have an opportunity of seeing, at one view, and ad- 
 miring the skill, in Latin and in logic, which our author has 
 displayed. That the matter, however, may be tairly un- 
 derstood,, I will subjoin the following remai'ks* . 
 
 1. Mr. M'M. makes a wide mistake when he says, " tlie 
 ©nly ground of quibble is the term hymn;^^ and as neither 
 hymn nor dicere is any part of the quibble, or even of the 
 argument, it is not worth while to tell the reader, whether 
 ■we are even novices m the Latin language or not, 
 
 2. He has shamefully misstated both the argument and 
 the conclusion, where he contrasts the reasoning of his 
 We-tay.^ht little boy., with the^ reasoning, of dQctarsi ; 
 
There never has been one of those, against whom he R*as- 
 written, who has attempted to draw such inferences from 
 such premises; and how he could permit himself to make 
 the statement, I am utterly unable to comprehend. 
 
 5. What are the forcible arguments, or the strong rea- 
 sons of Mr. M'M. which gives him a title to use the lan- 
 guage of coatempt, and to sneer at doctors? Reader at- 
 tend : To establish his position and excite your indignation 
 against mr quibblefi^ he produces the powerful and conclu- 
 sive arguments of four ifs and a wky not If they sung 
 the 45th, if they sung the 4rth, if they sung the 68th, and 
 if ihey sung a portion of the 102d, and why might they not 
 have sung them! Logic ! logic ! well may our author treat 
 with contempt all the puny race of logicians, who cannot 
 reach his elevation. But does he ofifer no other argument, 
 in this place, or on this subject, than that we have stated? 
 Only one other; but quite as forcible as the former ones. 
 It is in these words, ** certain I am^^^ and of course, must 
 settle the question to which it is applied. 
 
 We will now give the reader some account of the rea- 
 sons which influence our .opinion on the subject before 
 us, and whether it be quibble or not, let the candid judge. 
 
 The object on our part, is to show what we think to he 
 the fact <i that hymns of human composition, expressly in 
 praise of the Eedeemer, were used in the first and follow- 
 ing centuries. For that purpose, the letter of Pliny, the 
 jMoconsur of Asia Minor, is quoted, which says, that 
 
 The christians met together before daylight, and sung 
 together, w-* by ^tirns, . a hymn to Christ as to God. " Mr. 
 M'M. says, our first historical proof is drawn from this let- 
 ter, but the reader will see, that besides the Sacred History, . 
 we have produced the evidence of lieumannus, that modern 
 hymns were in comnvon use in the time of the apostles, 
 a-nd his opinion that Paul ; quoted from one of them — the 
 evidence of Socrates and Sozomon, that Ignatius introdu- 
 ced hymns in honour ofthe Holy Trinity, into the church at 
 Antioch — and the evidence of Caius,that the faithful chris- 
 tians from the beginning, composed such hymns and songs; 
 and Justin Martyn to the same effect. We are not, there= 
 fore, dependent upon the evidence of Pliny, our author to 
 the contrary notwithstanding. 
 
 Now, what iS'the point of light ia . which this letter oug|^| 
 
PRIMITIVE CHURCIT. 
 
 to be viewed? The author, Pliny, used several expedients 
 to obtain a knowledge of the peculiarities of the christian 
 worship; first from apostates, and then by torturing '*two 
 females who were said to be deaconesses." The result 
 of his inquiries was expressed in these words— And 
 this was the account which they gave me of the nature of 
 the religion they had once professed, whether it deserves 
 the name of crime or error: that they were accustomed on 
 a stated day to meet before day-light, and to repeat or 
 sing among. themselves, (or alternately) an hymn to Christ 
 as to God, and to bind themselves by an oath, with an ob- 
 ligation of not committing any wickedness, but on the con- 
 trary of abstaining frOm thefts, roberies, and adulteries; 
 also of not violating their promise, or denying a pledgef 
 after which it was their custom to separate, and to meet a- 
 gain at a promiscuous, harmless meal, from which last 
 they yet des'isted, after the publication of my edict, in 
 which, agreeably to your orders, I forbade any societies." 
 After this account from the apostates, Pliny examined the 
 two females by torture^ but could make no other or addi- 
 tional discoverieso 
 
 Now, the only part that is connected with our subject, 
 is the hymns, and the question, were they David's Psalms^ 
 or something else?, is the point at issue. We have seen 
 the arguments by which Mr. M'M» supports the former^ 
 I will now state why I think they were of a modern char- 
 acter. 
 
 The object of Pliny being to ascertain the distinguish - 
 ing peculiarities of the christian religion, what discovery 
 would he have made, or how would they have been dis- 
 tinguished, by singing the psalms our author has men- 
 tioned, or any other of that dispensation? This hymn, and 
 the morality of their lives,, are all the traits of character 
 unfolded: the one to show the safety of the state, as to 
 any danger from them, the other to distinguish them from 
 other sects, whether Jews or Heathens. Our author says^. 
 *^ would not every man of coinnwn sense perceive, that if 
 they sung the 45th Psalm, they must literally have addres- 
 sed Christ as God." Then there was no Jew who had 
 common sense. They would have sung all the Psalms of 
 David, without ever supposing they were singmg one of 
 ■lia.t character; but thev would have been very far from. 
 
94 
 
 0K PSALMODY, 
 
 singing a hymn to Christ as God. The Old Testament 
 promised, and the Jews, as we have before observed, ex- 
 pected a Messiah^ but the christians aire now required, on 
 all occasions, arid particularly in their praises, to acknow- 
 ledge the Lord Jesus Christy f/ie Messiah 5 and as one 0- 
 pinion is of as much force as another, I am persuaded, that 
 no man of common sense and unbiassed mind, would ever 
 have attempted to bend the testimony before us, as our au- 
 thor and his friends have done. And wliile I most cordi"- 
 ally admit, that the psalms mentioned, and 'many other^^ 
 Vv'ere prophetical of Christ, yet 1 think it abundantly ev=- 
 ident, that t1iey by no. means meet the injunction of the 
 apostle, or the practice of the first christians, in the praise 
 of the Redeemer. A song of praise was required, and it 
 appears was employed too; w:hich would acknowledge him- 
 in terms too earplicit to meet the concurrence of his great- 
 est enemies^, the Jews. Thus we have Igna'tius at Anti- 
 och, Justin in Judea, Pliny in Asi^i with Caius and Heu- 
 mannus, over the christian church, establishing the fact of 
 ^he hymns of the church,, in the apostolic age, being of 
 modern composition, and corresponding with the view we 
 have taken of those scriptures, which relate to the subject. 
 Several of our authorities lived and wrote after the first 
 century, but their testimony refers to it, that is, to those- 
 customs which had become established in the church at the 
 time of their writing. This may all be called ^rahuioifs^ 
 assumption^ quibble^ &c. &c. but the unbiassed reader 
 will not be deterred from ihe examination of the subject, 
 by jlouts of that description. It will, however, be verj- 
 readily conceded, t^iat our authorities would be more ex- 
 peditiously answered in this'way, than by argument. 
 
 The nest authority I oiFer is, Clemens Alexaiidrinus, 
 who, in his Pedagogue says, gather together thy simple, 
 children, to praise in a holy manner, to celebrate without 
 guile,. Clirist the leader of children, the eternal Logos, the 
 iniiiiite Age, the eternal Light, the Fountain of mercyj &c— 
 Filled with, the dew of the spirit, let us sing tog^ether sin- 
 cere praises, genuine hymns, to Christ oar king,*' &c. 
 Clement in Miller, p. 13 h This respects the practice of 
 the second century, v/hich is confirmed by the Apology of 
 Tertullian, Where he describes the christian worship -at 
 l^,rge. Hej'e I would be glad to give, another lai:g.e quota- 
 
TRiniTIVE CHURCH. 
 
 95 
 
 Hon from our author, but I cannot afford to fill ray book 
 with his; he- misstates, however, the evidence of Tertul- 
 lian, and the conclusions of Latta, as he did those in the 
 case of Piiny. Mr. M'M. admits that Tertullian testifies, 
 to the christians of his time, composing their hjmns by 
 their own ingenuity, or taking them from the scriptures; 
 but to get red of the obvious conclusion, says, ^* Tertul- 
 lian relates the practice of cei'tain individuals, as allowed 
 by some, meetings for social entertainment; therefore, 
 Tertullian relates an ordinance of God, for the stated and 
 united worship of his people! for, if not stated public wor- 
 ship,. it makes nothing for Dr. L." And again, ''because 
 those individuals, on those occasions, drew their songs, 
 either from the scriptitrcs or their own ingenuity; there- 
 fore, scripf z(7'e -songs were not then in use; but hymns of 
 human composition alone! — Such are the premises, and 
 such are the conclusions," Apol. j). 37. So says Mr. M' 
 Master; but unhappily, the whole is incorrect, and neither 
 the premises nor the conclusions of Dr. L. 
 
 In the part I have quoted, as well as in the preceding 
 paragraph, our author talks of this being the practice of 
 individuals, and these being meetings for social entertain- 
 ment. This is, at least, curious enough. I suppose these 
 were indeed individuals, for I have never known a company 
 engaged in any exercise whatever, but they were composed 
 of individuals : and as to the social entertainment, 1 do not 
 know what our author intends by this phrase. If he in- 
 tends a party for amwsemg/i^, he gives ihem great impor- 
 tance by introducing them into Tertullian's Apology for 
 the christians, and giving them the scriptures as the 
 source from which to draw many of their songs. If this 
 is not the design, how does the distinction arise, which he 
 makes between publij^^' stated worship, and social private 
 worship. Would songs be lawful in the one that would 
 be unlawful in the -other? If not, why the distinction^ 
 Tertullian says, ''Three make a church;" and I know no 
 difference which numbers t;an make in the exercises of 
 v/orship. The fact, however, is simply this, these meet- 
 ings were indeed in private bouses, because they had no 
 public churches in which to assemble~and they were for 
 the purpose of celebrating the Lord's supper and feasts of 
 oharity. Says Moaheini, ** If any are pleased to give the 
 
96 
 
 ON PSALMODY. 
 
 name of church to a house, or the part of a house, \vhich, 
 though appointed as the place of religious worship, was 
 neither separated from common use, nor considered as 
 holy in the opinion of the people, it will be readily granted, 
 that the most ancient christians had churches." Ecc^ 
 Hist. V. 1, p. 124. « After the christians had eaten and 
 drank the Lord's supper, (which they did at night for fear 
 of their enemies) every one was used to sing unto God 
 publicly, either out of the holy scriptures or according to 
 their own genius or ability," Ter. in Todd, p. 27-^Bas- 
 nage and others. 
 
 Our author again informs us, that TertuUian used the 
 133d Psalm at the celebration of the Lord's Supper. It is 
 of small importance, but the truth is best. It was at the 
 Agapae or feasts of charity, at which, in particular, they 
 sung this psalm, and what could be more suitable to a love 
 feast, than the delightful little psalm just mentioned. 
 "Behold how good and* how pleasant it is for brethren to 
 dwell together in unity &c. Augustine said, ^' that these 
 words being decently sung and rightly understood, pro- 
 duced a monastic life." It was therefore a favourite 
 psalm!! 
 
 We will here, however, invite the reader, for a little, 
 to pause and reflect. Our author has always, in this dis- 
 cussion, employed the language of contempt and abuse, 
 respecting his opponents and their arguments. We have 
 seen some of his strong reasons^ and now if the reader will 
 look back through the last 200 years, he will find this to 
 be the first instance he has given, of a Psalm of David 
 having been sung. It has not been shown to have been 
 done by Christ-— by his apostles — or by the first christians 
 after them, nor do I think it ever will. We have, however, 
 offered a mass of evidence on the other side. But still, 
 I would say, had a hundred instances been at hand, of the 
 use of Psalms, it would not prove the impropriety of using 
 other compositions, in the worship of God j but, when in- 
 stead of that being the case, we have the concurrent testi- 
 mony of sacred and profane history, which has been here 
 presented to the reader, what room is there for doubt or 
 hesitation on the subject? Origen, in the third century, 
 is the next authority introduced, of whom Dr. Latta says, 
 
 Origen, wha flourished nearly at the eanae time with 
 
1PRIMITITE CHURCH. 
 
 i'ertuUian, uses the very expressions of the apostle, in 
 the words of our text. He exhorted the people, says Bas- 
 nage, to strive by their hymns, by their psalms, and by their 
 spiritual songs, crying unto God that iheij might obtain 
 tiie victory through our Lord Jesus. — Has not this ancient 
 Father, in these words, an immediate reference to the com- 
 mand of the apostle, which enjoins upon christians a strict 
 and express regard to Christ in all their songs of devotion:' 
 Whatsoever ye do in word or deed, do all in the name of 
 the Lord Jesus, Thus does the great Origen not only 
 prove, but exemplify the doctrine*! am advancing,"' Latta^ 
 p. 33. 
 
 On this paragraph of Latta's, Mr. M'Masters remarks, 
 " He next introduces Origen, a contemporary of Tertul- 
 lian, exhorting the people " to strive by their hymns, by their 
 psalms, by their spiritual songs, that they might obtain the 
 "Victory through our Lord Jesus Christ." And then, in 
 correspondence with his usual laws of logic, concludes, that 
 hymns of human composition were used, in the psalmody 
 of the church, in the days of that Father, to the exclusion 
 of the book of Psalms. This was Dr. Latta's hypothesis, 
 and at all hazards he would argue for it. In this he is 
 followed very closely by his copyists." 
 . Any person, who can read a book, must,at a single glance, 
 see how little regard our author has paid to the reasoning 
 of Latta and his copyists. ( Of this last word of reproach 
 hereafter.) But, when he afterward subjoins, to the above 
 remark, ?i gross misrepresentation of our arguments, and 
 says, " This is bad reasoning, very bad to be sure, but it 
 is the reasoning of Dr. Latta, and of Messrs. Freeman and 
 Baird"-^It is too much to admit of a decent reply, and I 
 am not inclined to meet it with the answer it justly merits. 
 
 Mr. Latta says, that hymns of human composition in 
 honour of Christ, and for the glories of the gospel, are prop- 
 er in public worship. Mr. M'M. and his friends say the 
 reverse. To defend the practice, th€ Dr. and his copyists 
 offer the precepts given by the apostles, as well as the 
 practice of that age; and that it may appear in all the 
 clearness of its evidence, the> produce the practice of the 
 immediate successors of the apostles, and their most or- 
 thodox and pious descendants, for several centuries down- 
 ward. They offer no example or evidence to support more 
 
98 
 
 ON FSxVLMODY. 
 
 than it is calculated to bear; but the whole forms a chairi 
 so strong, that Mr. M'Master and all his assistants wiH 
 never break. He may discolour, and then abuse our ar- 
 guments; a much easier task, by the way, than to refute 
 them. I will- only here add the testimony of Todd, who 
 says. ^' Or%ew^ in the middle of the third century, tells 
 iis-qf the christian church, ' singing hymns of praise to the 
 Father, in or by Christ, in good rhyme, tune, metre, and 
 harmony.'^' Thus far Origen^ who died A. D, 254. 
 
 Dyonisius of Alexandria was raised to the superinten- 
 dence of that church about the year 246. In his time 
 there were a number of christians, who had imbibed the 
 opinion of a reign of one thousand years, and abundance of 
 sensual enjoyment, after the resurrection. Nepos, an 
 Egy.ptian bishop, although esteemed a pious man, was an 
 advocate for these opinions. Dyonisius wrote against him, 
 but Vv'hile opposing him, in relation to the above senti- 
 ments, >* he commends his faith, his diligence, his skill in 
 holy scriptures, and his agreeable psalmody, with which 
 many of the brethren were delighted." Or as another his- 
 torian expresses it, '* He was a man eminent for his con- 
 stancy in the faith, his industry and skill in the holy scrip- 
 tures, the many psalms and hymns he had .composed, which 
 the brethren sung in their public meetings, "Milnor, v. 1, 
 450— Gave, 510. 
 
 The case of -Paul of Samosata, is the next that occurs on 
 the subject under discussion. This famous heretic was 
 raised to the see of Antioch, A. D. 260, and was deposed 
 from his office in the year 269. The following is our au- 
 thor's account of this affair. After stating that the reason- 
 ino;, already noticed, was the reasoning of Latta, Freeman, 
 and Baird, our author goes on to sa} , ''A similar argument, 
 with no little parade, is drawn from the case of Paulus of 
 Saynosata, at Antioch. That heretic had abolished the 
 psalms which were sung there to the glory of Christ, 
 whose Godhead he denied, and appointed hymns to be 
 publicly sung in his own praise. For these impieties he 
 was degraded from the sacred office. These are the na- 
 ked facts.; aiid v/hat, think you, is the inference from 
 them? That the church used exclusively hymns of human 
 composition! — But why pursue the subject? Such reason- 
 ing rises not to the dignity q{ a sophism. Such perversions 
 
PRIMITIVE CHUReil. 
 
 of historical record, only tend to shake our confidence ia 
 human testimony." Before offering my own remarks, I 
 will give the reader an extract from Buffner''s Strictures^ 
 in which he replies to this paragraph, as follows — "Thus 
 does our author inveigh against the absurd pretensions to 
 reasoning, ^ and the perversions of historical record,' of 
 Latta and others,'' and save his charity by imputing tlieir 
 compositions to the rashness of youth, or the imbecility of 
 dotage. He professes himself to give us '*thc naked 
 facts the chief of which is, that Paul '^ abolished the 
 psalms usually sung in honour of Christ, and appointed 
 hymns to be publicly sung in his own praise." Who 
 would not infer from this account ox pscdms abolished and 
 hymns appointed, that the former were the Psalms ol 
 David; especially as our author raises such a clamour a- 
 gainst inferring the contrary.^" — Again; ''Naked indeed, 
 are our author's fiicts: for he has strippe*! them of every 
 circumstance by which their real meaning could he dis- 
 covered. But he well knew that if he added to the word 
 ^Psalms,' the circumstance of their being 'modern, and 
 the compositions of modern men./ liis readers could not 
 possibly imagine them to be David's Psalms." Rutfner, 
 p. 9. 
 
 I shall now give my own account, of these naked 
 facts," and that from unquestionable authority. In the 
 year 264, the heresies of Paul began to make considerable 
 noise; and a council was called 265, to inquire into the 
 real extent of his heresy and immorality, and to act ac- 
 cordingly. In this council, Paul "went so far as to de- 
 clare on oeith. that he held no such opinions as wereini' 
 puted to him; but that he adhered to the Apostolical de- 
 crees and doctrines. This gave so much pleasure to the 
 members of the council, that, before its dissolution, the}'- 
 united in singing a humn^ in which they celebrated the 
 PRAISES or THE SAVIOUR AS GoD." I^Iillcr's Lcttcrs, lOli 
 , This quiet did not, however, last long, for Paul contin-- 
 uing his corrupt practices-, and spreading or teaching Ms 
 false doctrines, another council was called in the year 
 269. On this occasion, they brought Paul out of his hi- 
 ding places, and de^wsed him from his office. As much 
 ot the charges as concern us, is contained in these words: 
 -'Tlie hymns made in honour of Jesus Christ he suppress- 
 
106 
 
 ON PSALMODY. 
 
 ed, as the composition of modern authors; and ordered 
 others to be sung by women, in his own praise, in the 
 church on Easterday, which caused horror in the hearersj 
 and he encouraged, as far as in him lay^ similar practices 
 in the neighbouring bishops." Milnor, v. 1, p. 457. 
 
 Any reader who will compare the /acfs of Mr. M'M. 
 with the real facts as they are, will see, lhat it is not at all 
 Impossible for a man to raise a zealous outcry^ against er- 
 ror ?Lnd perversions of historical records, while he is him- 
 self guilty of the most direct departure from the sacred 
 obligations of truth. How our author could think of ex- 
 posing himself, as he has done, in this and some other in- 
 stances^ I am not able to imagine. For, laying conscience 
 and all its^ solemn associations aside, he could scarcely 
 suppose, that, no person would read his book, but those 
 who . were either entirely ignorant of Church History, or 
 those who might be willing to cover these perversions of- 
 tts records. Dr. Latta neither laid down the premises, 
 nor drew the conclnsio7is which Mr. M'M. ascribes to him;, 
 so that he misrepresents both the authority he quotes, and 
 tlie author he opposes. The proposition of Latta is, that 
 a Gospel Psalmody g-enera/^^ prevailed in that age, and 
 '.hat position is supported by unequivocal testimony. On. 
 the facts before us, I would remark — 
 
 1. That a council, of the very soundest materials of 
 ivMtih the christiiLn church was composed at that period,, 
 united in singing a hymn to the honour of the Saviour as, 
 God, when Paul disavowed his heresy, and professed his, 
 adherence to the a/?23osfouca? c?ocf rims. 
 
 2. That the practice which was. established in the first . 
 century, by Ignatius, was maintained in Antioch in the 
 third century; nor liave we any account of its having until- 
 now been interrupted or suspended. 
 
 3. '*The use of such hymns was so decisively approved, 
 by a council representing a great part of the christian world, 
 that they alleged the abolition of them as a crime against 
 the purity and welfare of the church. No doubt then, as 
 Br. Latta said, the use of evangelical hymnsgenerally pre- 
 vailed among christians," Ruffner. 
 
 4. This place confirms those other passages which inform 
 ns of Psalms having been made /ro?^ the beginning^, m ho 
 ikour of Christt and their praising him as Qod. 
 
PRIMITIVE CHURCHo 
 
 lOi 
 
 5. The earliest opposition mentioned ever to have been 
 made in the church to such Psalms, was by a proud heretic 
 who denied the Divinity of Jesus Christ," Ruifner- 
 
 6. "I pretend not to affirm positively, but I think it pro- - 
 bable, that Paulas introduced the Ps?Jms of David in place 
 
 Gt* those v/hich he abolished. The true reason ^vhj he abol- 
 ished the established psalms of the church was, because thej 
 expressly ascribed divine honours to Jesus Christ; but his 
 pretended reason was, that they v/ere modern and compo- 
 sed by modern men. Common sense would have taught 
 him the ridiculous absurdity of such a plea for changing the 
 established psalmody, if he had substituted modern compo- 
 sitioris for those he abolished; but if he introduced the an- 
 cient Jewish psahns, he gave a consistent reason, and our 
 author would say an unanswerable one, for the change. But 
 did he not substitute hymns in his own praise? By no 
 means; they would have beea the most modern of all. 
 The council does not charge him with such an absurdity. 
 They only say, that he did on one occasion, the festival of 
 Easter, get women to sing in honour of himself; a thing - 
 very different from the stated- psalmody of the church. 
 They made no mention of what he substituted for the 
 psalms which he rejected as being modern. If they were 
 other modern psalms^ those psalms would doubtless have 
 deprived Christ of divine houours, and we should expect 
 the council to state the fact in their account of his mis- 
 deeds; but if they were the Psalms of David, the council 
 would not mention it in a list of charges. But do not 
 David's Psalms teach the divinity of Christ? Undoubted- 
 ly; but those who deny that doctrine, deny that it is con- 
 tained in those Psalms; and since they acknowledge them 
 to be a part of scripture, they can as readily sing as read 
 them; and much more readily pervert their meaning in 
 explaining the Psalms before singing, than misunderstand 
 a hymn composed from the New Testament, and unequiv- 
 ocally addressing Jesus Christ as God, equal with the Fa- 
 ther. It is therefore quite probable that Paulus introduced 
 the Psalms of David at An tioch." Ruflher. 
 
 Mr. M'M. again says, " That Paulus, at Antioch, had 
 hymns sung in his own praise, is admitted; and, that, in 
 other places, the orthodox and the Arians separated in sing- 
 ing the psalms, because the latter would have odes confor- 
 9* 
 
mable to tlieir her6sy, is fully known. But as I'airr aware 
 oj no inspired psalm, that is conformable to the Saviour's- 
 tleity, I presume they sor.ght their hvnins from some other 
 source than the book, of Psalms. Tell ns. what inspired 
 psalm \vas suitable to the praise ofPauius, and to the cel- 
 ebration of his heresy,*' Apoi. 49. 
 
 This language is not onl j irijiir ions ^ bwi insidious in the, 
 extreme, and a. perversion of the history to which it referSo 
 We know, and our author knows, that almost all the here- 
 tics that ever plagued the church of. Christ, have professed 
 great reverence for the scriptures^ and that the ArianSj , 
 in particular, have professed to rest their principles on- 
 that word. Why tlien would they refuse to sing the 
 J?.salms of David B Mr. RPM.' knows better than to sup- 
 pose it. They v.ould refuse tlie hymns that recognised, 
 the divinity of Christ, for the same reasons, and under^ 
 the same pretexts, that their descendants of the present 
 day, would reject our creed, confessions, or catechisms. 
 
 We shaU presently see, however, what kind of liymns 
 they were, about which the difference arose. None of 
 those, whom our autlior slanders, have ever said in one in- 
 sti\nce, or insinuatedi, that any psalm v.'hatever is confor- 
 mable to the, denial of our Savioiir^s deity. But, let us say- 
 what we may, Jews, and Arians, and Socinians, can iisev 
 those Psalms ajid deny that deity; and, when we wish to- 
 be pointed and explicit on .these subjects, we employ some 
 other formula, to express our vievvsj and it is very evident, 
 tiiat on that subject the songs of the primitive christians 
 were a principal part of ihe'iv creeds or confessions. Is it 
 again necessary to say, that although the Psalms of David, 
 contain many prophesies of the coming, and glory of the 
 Messiah, then expected, yet, there< is not 072e of them that 
 does or could recognise the Lord. Jesus Christ as that Mes- 
 siah. We v^.ry jn-Gjjerly apply these prophesies. to hira, be- 
 cause they all meet, and are yea.and amen in him; but, he^. 
 has required of us, a more explicit confes&ion, than these- 
 Psalms contain, which I think, 1 hav.e already sufficiently 
 shown. 
 
 We next observe^ that Pnidentius,- was a writer of this 
 century, and* a gomposer of hymns. We' have some quo- 
 tations trom his Hymn Book, entitled *». Peri Stephan,"irL 
 both Mosheim and Cave. The first refers to his 11th, and, 
 
F.RIMITIVE CHURCH. 
 
 the last to his 12th hymn and some others. • Mosheirn saj's^ 
 They were not remarkable either for excellence or mean- 
 ness." While we have these unquestionable testimonies to 
 the fact of the first christians composina; their songs, for 
 tiiree centuries of the christian dispensation, Vv'e have the 
 same evidence again confirmed, from the mouths or pens of 
 enemies. Milnor saysj There is a dialogue, called Phi- 
 lopatris, ascribed to Lucian, but probably written by some 
 other person somewhat later. Doubtless it is of high anti- 
 quity. It ridicules the doctrine of the Trinity. '- One- 
 three, three one. The most high God, Son of the Father, 
 the Spirit proceeding from the Father^' Such are the ex- 
 pressions in the dialogue. He speaks also of ' a beggarly, 
 sorrowful company of people;' he insinuates their disaffec- 
 tion to government, that they wished for bad news and de- 
 lighted in public calamities. Some of them fasted ten 
 whole days without eating, and they spent whole nights in ■ 
 singing hijmns.^^ Ecc. Hist. v. 1, p. 492. If it were Lu- 
 cian, it belonged to the second century. 
 
 What kind cTf hymns they sung is more definitely sta- 
 ted by Porphery, another enemy, who ridiculously enough, 
 says, A person asked Apollo how to nnike his wife re- 
 linquish Christianity? — It is easier, perhaps, replied the- 
 oracle, to write on water, or to fly into the air, than to re- 
 claim her. Leave her in her folly to hymn in a faint, 
 mournful voice, the dead God, who publicly suffered 
 d-eath from judges of singular wisdom." 
 
 In this passage we see the ra.alignity of Porphery against 
 Christianity and christians — the invincible resolution and 
 patience of those who professed the orthodox faith — and 
 that the death of the suffering Redeemer, here contemp- 
 tuously called the dead God, formed tlie burden of their- 
 hymns and songs of praise. 
 
 Of the fourth century, Mosheirn says, <'The christian 
 worship consisted in hymns, prayers, the reading of the 
 scriptures, a discourse addressed to the people^ and con- 
 cluded with the celebration of the Lord'g supper," v. 1. 
 p. S84. Again, The Psalmsof David were now receiv- 
 ed among the public hymns that were sung as a part of di- 
 vine service," p. 385. " For his authority, Mosheirn *refers 
 to X3yril of Jerut«alem, the apostolical constitutions, andt 
 Keauaobre. To these we will add the authority of Span- 
 
104 
 
 ox PSALMODY. 
 
 heim, who sajs, '^That besides hymns and songs Vind pri- 
 vate psalms, of which th'eir was a great number in their 
 solemn assemblies, the psalm book of David was brought 
 into the western church in this age," Spanheim in Todd 
 page 27. 
 
 Mosheirn, however, states another fact "that gives some 
 light as to the reasons and causes of those changes, and' 
 that difference of practice that prevailed at this period a- 
 inong the churches. We are not however to think," he 
 says, that the same method of worship was uniformly 
 followed in every christian society, for this was far from 
 being the case. Every bishop consulting his own private 
 judgment, and taking into consideration the nature of the 
 times, the genius of the country in which he lived, and the 
 character and temper of those whom he was appointed to 
 rule and instruct, formed such a plan of divine worship as- 
 he thouglit wisest and best. Hence that variety of litiir- 
 gies which were in use, before the bishop of Rome had u- 
 surped the suprerfte power in religious matters,- and per- 
 suaded the credulous and unthinking, that ^he model, both 
 of doctrine and worship, was to be given by the mother 
 church, and to be followed implicitly throughout the chris- 
 tian world," ibid. * , 
 
 Our author gives here a quotation from Milnor, where 
 he speaks of Ambrose introducing the eastern mode of al- 
 ternate singing, into the church of Milan, and adds, *'It 
 is to this Mosheim adverts, v.hen he incorrectly states? . 
 that David's Psalms were introduced among the hymns of 
 the church," Apol. p. 45. Doubtless every man must be 
 incorrect who states a fact which Mr." M'M. dislikes, let' 
 his authority be what it may. Spanheim, too, must, of 
 course, only mean alternate singing of the Fsalms of Da- 
 vid, when he states as already quoted, that "besides 
 hymns and so?z^s and private ^sa/ms, of which there was'a 
 great number in their solemn assemblies; the psalm book 
 of David was brought into the western church in this 
 age." It will, however^ require more than our author's 
 assertion, to overturn these evidences, or discredit these 
 authorities. 
 
 We* are now advanced considerably in the fourth cen= 
 tury — we have added one authority to another of the high- 
 est character, while our author storms and rages and calls ■ 
 
PRIMITIVE CHURCH. 
 
 105 
 
 It rant, ^mtuitous, perversion of history, and what not| 
 while he has not, all this time, offered a single proof of a 
 Psalm of David having been ever sung, in the christian 
 church, from the birth of our Saviour, but the 133d, by 
 Turtuliian of Africa,.at their love feasts— Mr. M'M. says, 
 at the administration of the eucharistic supper. Be it so. 
 —I have no objection to the use of it at any time; but it 
 will go a very small part of ihe way in proving, against 
 all the evidence we have offered, that the Old Testament 
 Psalms were employed during all that time in the christian 
 church. 
 
 Before I pass on, however, in this review of ancient 
 history, I would request the attention of the reader, to a 
 few remarks. I need not hope, from the tone of Mr, 
 jypMaster^s language^ ihait he will pay much attention to 
 any thing that can be said by a man whose writings he 
 views as /ar below criticism; but could I obtain the ear of 
 any of his friends, I would urge them by all the zeal they 
 have ever felt and displayed^ for the truth as it is in Jesus^ 
 to pause and consider what thej are doin^. We have the 
 testiu)ony of the earliest and best historians, that hymns 
 were composed by faithful christians from the beginning-^ 
 praising Cjikist as Goj) — ^cribihg Divinity to him — de- 
 claring him to be Gop indeed, &c. &c. From the daya- 
 of Caius tiie Presbyter, until the time of the learned and 
 pious Miller of Princeton, these facts have been used, in 
 the conflict with the enemies of the divinity of our Lord, 
 Avith irresistible effect; and now stand an impregnable 
 monument of the faith of the first christians, and their op- 
 position to this, as they. termed it, God denying heresy. 
 .Would then the biethren of Mr. M'M. nay, would Mr^ 
 M'M aster himself, were it in his power, wrest this weapon 
 out of the hands of the faithful? \\i,u\d they overturn 
 tliis monument of the church's pristine glory? would they 
 risk tiie consecjuences of removing these impassable barri- 
 ers, out of the way of the enemies of our Lord's divinity, 
 ratl)er tlian offer, or suffer to be presented, a song of praise 
 to Him, according to the injunction of the apustle-^the 
 spirit of the present dispensation — and the practice of the 
 church from the beginning? This is not saul from any ap~ 
 preliension of results; No: until a more extensive vandal- 
 ism shall overtake us than has ever visited the v/orld — unt 
 
it)6 
 
 ON PS^ALMODY. 
 
 til all ancient history is defaced, or destroyed, this eti- 
 dence will. remain; and as the millennium, or days of Zion's 
 triumph approach, the certainty will be more and more 
 manifest, that the song of the Lamb'is as much the privi- 
 lege and the duty of the christian church, as the song of 
 Moses. But while this evidence can never be obliterated, 
 or evaded, the disposition to eft'ect it is the same; and that 
 the author of the Apology has proved his disposition, and 
 used his endeavours to accomplish this purpose, requires 
 no testimony fro mi the present writer. He has shown his 
 readers, with what zeal he would deny, evade or obscure, 
 all those records which would go to the establishment of 
 the facts in question, viz — That the first christians were^ 
 in the practice of composing their own songs; which were 
 sometimes composed extempore, and at other times prepa- 
 red with more care, and preserved longer in nsef and also 
 in the practice of e^jcplkitly acknowledging Christ as G0D5. 
 in these compositions. But to return to our history. 
 
 In this period, when every bishop conducted matters as^ 
 he pleased, there was "one Harmonius, the son of Bar- 
 desanes, a noted heretic, industriously employed himself in 
 composing religious hymns, for the use of tlie Syrians, in 
 which lie interspersed his father's heretical notion?, and the. 
 philosophy of the Greeks. Ephraim, whose views of the 
 fundamentals of .the christian faith, were strictly sound, 
 and to whom the faith of the gospel was precious^ made 
 himself master of the measures and tunes, and in the use^ 
 of them composed christian /iy?ji?is, which v/ere well re- 
 ceived by the Syrians,.and sung to the same tunes as those 
 of Harmonius. He wrote also a discourse- on the utility of 
 psalmodv, and exploded idle songs and dancing," Milnor 
 page 249. 
 
 These- contests had, it appears,^ began sometime before 
 this, indeed had probably not ceased from the time of 
 P»aul of Samosata. About -the middle of this century, 
 Imwever, new difficulties arose: for Athanasias having 
 went to Aatioch, by the command of Constantius,.or ra- 
 ther by His invitation,, communed when ihere^ with the 
 Euslathians, who under the direction of Flavian, held a 
 conventicle there. This sanie Flavian was the first who- 
 invented the doxology, Glory be to the Father, the Son,, 
 ml the Holy Ghost, and in singing of the psalmi, not only. 
 
r 
 
 PRIMITIVE CHUR€H. 107 
 
 those who frequented his meetihg, but in general all who 
 followed the Nicene faith in the church of Leontius, did 
 the same, in opposition to the Arian doxology-, Glory to 
 the Father, by the Son, in the Holy Ghost. So earnest 
 were the two parties against each other. Leontius was a 
 coniirmed Arian, but of a milder temper than the rest of 
 his party. He saw that it was by for^e only he was in 
 possession of his church; numbers of people still profes- 
 sing the Nicene faith. He dared not, therefore, oppose 
 the Trinitarian hymns^ and laboiired to preserve peace in 
 his ow^n time; but touching his white hair, he said on the 
 occasion, * When this s^now sha;ll melt, there will be much 
 dirt,' hinting at the dissensions which he imagined would 
 arise alter his death," Milnor, v. 2, p. 93. 
 
 Sometime alfter the attair now mentioned, at Antioch, in 
 the time of Valentinian, Justina his mother, a bigoted A* 
 Tian, used her utmost exertions to induce Ambrose, bishop 
 of Milan, to resign his office; but when that course proved 
 ineffectual, more vicJent measures were adopted, and still 
 more violent expected. "Ambrose, during the suspension 
 of this affair, employed the people in singing divine hymns 
 and psalms, at the end of which there was a solemn dox- 
 ology to the honour of the Trinity. The method of re- 
 sponsive singing had been generally practised in the east, 
 and was introduced by Ambrose into Milan, whence it 
 was propa«^ated into all the churches. The people were 
 much delighted, their zeal for the doctrine of the Trinity 
 was inflamed, and one of the best judges in the world., 
 who then lived at Milan, owns that his own soul was mel- 
 ted into divine affection on these occasions," Milnor, v. 2, 
 p. 198. 
 
 Mr. M'M. gives a little history on this subject, which, 
 as usual, demands our attention. It seems it is not mere- 
 ly in deductions, I have to disagree with this writer, but^ 
 very often, respecting the facts themselves. Respecting 
 Augustin, bishop of Hippo, Mr. M'M. gives us a quota- 
 tion from his confession, as follows — I rpad," says he, 
 ''with pleasure, the Psalms of David,: the hymns and 
 songs of thy church, moved my soul intensely; thy truth 
 was by them distilled into my heart; the flame of piety 
 -•.vas kindled, and my tears flowed from joy," Apol. p. 44. 
 
 I shall now give this quotation from Milnor, where our 
 
108 
 
 ON PSALMODY. 
 
 author himself had it. Augustin, is speaking of himself, 
 and his friend Alypius, and says, We were both in the 
 capacity of catechumens, and I read with pleasure the 
 Psalms of David. With what mingled piety and indigna- 
 tion did I look on the Manichees who madly rejected the 
 antidote of life. O, that they saw the internal eternal life, 
 which because I had tasted, I grieved, that I could not 
 shew it to them. 
 
 The holidays bein^ finished, I signified to ray scholars, 
 that they must provide themselves another teacher. And 
 I wrote to Ambrose an account of my errors, and of my 
 present desire; and begged him to recommend some part 
 of thy word more particularly to my attention, as a prop- 
 er preparative for baptism. He pointed out to me the proph- 
 et Isaiah, I apprehend, on account of his superior perspicuity 
 in opening the gospel. However, finding the first part of 
 this prophet more obscure, apprehending the rest to be 
 similar, I deferred the reading of him till I was more ex- 
 perienced in the scriptures. The t4me approaching in 
 which I must give in my name, I left the country and re- 
 turned to Milan. There I received baptism with Alypius 
 and the boy Adeodatus, the fruit of my sin. He was al- 
 most fifteen ye^rs old, and, in understanding, he exceeded 
 many learned men. I glorify thee for thy gifts my God; 
 for I had nothing in the boy but sin. For that I brought 
 him up in thy religion, thou, and thou only, inspiredst me. 
 I looked with trembling at his prodigious genius. But thou 
 «oon removedst him from the earth, and I remember him 
 with the greater satisfaction, as I have now no anxiety for 
 his childhood, his youth, or his manhood. Nor could I at 
 that time be satisfied with contemplating the mystery of 
 redemption. The hymns and songs of my church moved 
 my soul intensely ; thy truth was distilled by them into my 
 heart; the flame of piety was kindled, and my tears flowed 
 for joy. This practice of singing had been of no lon^ stand* 
 ing in Milan. It began about the year when Justma per- 
 secuted Ambrose. The pious people watched in the 
 church, prepared to die with their pastor. There my mo- 
 ther sustained an eminent part in watching and praying. 
 Then hymns and songs after the manner of the east were 
 sung, with a view of preserving the people from weariness; 
 and thence the custom has spread through the christian 
 churches." Milnor, y. 2, p. ^44. 
 
PRIMITIVE CHURCH. 
 
 The reader will now see the object of our author. That 
 ' lie may make the impression, on the reader, that the 
 " hymns and songs of the church" are the same as the 
 Psalms of David," he disjoints botli expressions from their 
 connexion, and places them together, without the least 
 inark or grammatical notice, to tell his readers that there 
 is about a page between them, with a variety of other mat- 
 ter; and that the Psalms cf David, which he read, are not 
 at all the same as the hymns and songs which they sang. 
 To bolster up his plan, however, h« says it was the alteriiate 
 mode of singing, that was the subject of these dilFerent ac- 
 counts. These are his words, ''The truth is. the manner 
 of singing, and not the matter sung, is the subject of record, 
 in respect of the church of Antioch, at that time. The 
 notice of the matter of psalmody is incidental, but, on that 
 account, not the less important," Apol. p. 49. Here Mr. 
 M'M. introduces the cases of Flavian, Athanasius, Am- 
 brose, Jerome and others, to support, his patch-work quo- 
 tation, from Augustine's confession. Let us again look at 
 these statements. 
 
 Was it indeed the Psalms of David, that Paul attempted 
 to abolish at Antioch, and that the council sang? — Was it 
 the Psalms of David that Ephraim composed as we have 
 already seen? — Were the trinitarian hymns and doxology 6f 
 Flavian, indeed the Psalms of David?— Were the hymns 
 and doxology at Milan, which inflamed their zeal for the 
 doctrine of the trinity, the Psalms of David? — Respecting 
 these, Spanheim says, as I have twice already quoted, 
 "That besides hymns, and songs, and private psalms, of 
 which there was a great number in their solemn assemblies^ 
 the Psalm book of David was brought into the western church 
 in this age." Mr. M'M. endeavours to make it appear that 
 it was only the manner of singiiig; but as w^e examine the 
 subject the evidence increases in support of the ground we 
 have taken. That the Psalms of David were in use at this 
 time, among" the others, we have not denied; but, to ob- 
 serve the schemes which our author adopts to get round 
 some plain pieces of history, and to deny that hymns were 
 used by these very individuals, whom he offers as witnesses 
 in his favour, is really curious enough. If the Psalms of 
 David would infl'ame their zeal for the doctrine of the trin- 
 ity, why should not Jews, and Arians, and other heretics?. 
 10 
 
110 
 
 ON PSALMODY. 
 
 be thus inflametl? Nay, if the Psalms or the whole Bible 
 will thus preserve orthodoxy, why does our author employ 
 a Confession of Faith to help it? But more of this hereafter, 
 Spanheim says, there were a great many of these different 
 kinds of hymns and songs, but our author tries to make 
 light of the evidence of such writers as Socrates^ Sigebert, 
 Cyril, Spanheim, Beausobre, Mosheim, and Milnor. True, 
 he only says Mosheim is in an error : but if he is in an er- 
 ror on this subject, so are all the others. Their testimony 
 is one. Nor can I doubt, but either of them knew as well 
 what he was writing as Mr. M'M. and was quite as little 
 likely to have been erroneous in his statements. 
 
 But we are not yet done with the case of Flavian, as the 
 testimony of Chrysostom, who has been introduced, will 
 confirm what we have advanced on this subject, if it re- 
 quires confirmation. 
 
 "Notwithstanding the entreaties of his pious mother, he^' 
 (Chrysostom) "lived in monastic austerities for some time; 
 after which, Flavian, bishop of Antioch, promoted him to 
 the office of presbyter in his diocese. About the year 379, 
 a sedition broke out at Antioch, on account of the taxes, 
 and the people dragged about the streets the statues of 
 - Theodosius, and of his excellent lady Flacilla, and their 
 two sons, in contempt. But finding afterwards the danger 
 of the emperor's resentment, this inconsistent and turbulent 
 people were in the greatest distress. Antioch had ever 
 been very favourable to the name, at least, of Christianity, 
 since the time that the disciples were first called christians 
 at Antioch. But luxury and love of the world, were, it is 
 to be feared, much more common in these times than godli- 
 ness, even among the christian inhabitants. About two 
 hundred thousand citizens made up the sum total; and half 
 of these were christians. John failed not to improve the 
 opportunity. Serious as he himself was in christian views, 
 so far as he understood them, and excellent as a preacher 
 of the law, he exhorted thera to repentance; and very prop- 
 erly made the awful suspense they were then in, an in- 
 structive emblem of our expectation of the day of judgment. 
 Hymns and litanies were composed to solicit God to move 
 the heart of the emperor to pity, and many who had never 
 attended the house of God, and had spent their whole time 
 m the theatre^ now joined in divine worship with much 
 
PRIMITIVE dHtJRCH. 
 
 Ill 
 
 earnestness and assiduity. Flavian the bishop, though a- 
 ged and infirm, undertook a journey to Constantinople to 
 deprecate the wrath of the emperor." Milnor, v. 2, p. 274. 
 
 On the ease of Flavian, whom our author has introduced 
 as an evidence of the use of ancient Psalms at this period, 
 it may be remarked, as the reader will recollect^ that we 
 have before found him usin^trinitarian hymns, and adding 
 to them the trinitarian doxology — that now we find him, 
 and John Chrysostom his presbyter, composing appropriate 
 hymns for a particular occasion; at least they employed 
 them, let the poet be who he might. So much therefore for 
 the opposition of Flavian, Chrysostom and others to hymns 
 of human composition. With whom therefore the charge 
 of disregard gf authority rests, let the reader judge. 
 
 Our author offers a reason why the Psalms of David were 
 not common in the western churches before this period. 
 He says, In most of these churches they had hitherto, 
 from obvious causes, been generally destitute of this part 
 of worship. That was not an age of Bible societies. Co- 
 pies of the scriptures were rare, and a Psalm book not to 
 be had. The defect was supplied as the Bible was trans- 
 lated into the vernacular tongues," Apol. p^ 51. The 
 reader will recollect, that this is precisely one of the rea- 
 sons we have offered, why the first christians could not 
 use the ancient Psalms, as the Bible was not to be found in 
 the various dialects, or tongues, in which the gospel was 
 preached on the day of Pentecost; but we have seen, by the 
 repeated authorities already offered, that this circumstance 
 did not prevent them from using maw?/ others, much less any, 
 as our author would intimate. The next evidence our au- 
 thor offers is, of the general use of David's Psalms by all 
 ranks, on the authority of the apostolical constitutions, 
 Jerome and Chrysostom. He says, In the apostolical 
 constitutions we learn, that ' the women, the children, and 
 humblest mechanics, could repeat all the Psalms of David.' " 
 From Jerome, he says, You could not go into the fields 
 but you might hear the plow-man at his hallelujahs, and the 
 vinedresser chaunting the Psalms of David. " From Chrys- 
 ostom, he says, In the church's vigils, the first, the midst, 
 the last, are David's Psalms. In the morning David's 
 Psalms are sought for; and David's is the first, the midst, 
 and the last. At funeral solemnities, the first, the midst, 
 
ON PSALSrODY. 
 
 and the last, is David. Many who know not a letter can 
 say David's Psalms by heart. In private houses where the 
 virgins spin — in the monasteries — in the deserts, where men 
 converse with God — the first, the midst, and the last, is 
 David. In the night, when men are asleep, he wakes them 
 lip to sing; and collecting the servants of God into angelic 
 troops, turns earth into heaven, and of men makes angels, 
 rhaunting David's Psalms." Apol. p. 46, &jc. 
 
 If that age and country were half as good as this picture 
 would make it, the world has never witnessed such another. 
 But to let that pass; I would first observe, that we are 
 here told of the most unlettered, and all the lower orders of 
 society, being perpetually engaged in singing the Psalms of 
 David; nay, that many who knew not a letl^r, could say 
 ihem by heart — and on the 51st and 52nd pages, we are 
 told that, the reason why 'the western church had not adop- 
 ted the practice sooner,, was, that it was not an age of Bible 
 societies^ that copies.of the scrijHures were rare^ and a Psalm, 
 hook not to be had. Query — How many Bibles, or Psalm 
 books, would it require to supply a people whoknevv not a 
 letter, and yet had the Psalms of David by heart? The fact, 
 however, i^that the statement of our author, so far as it is 
 true^ confirms the evidence of those who say that now the 
 Psalm book of David w^as introduced, amongtheother songs. 
 The novelty of the songs made the people zealous to obtain 
 and repeat them. This is generally the case» as a disposi- 
 tion of that character,- was not confined to Athens. We 
 happen to have a piece of history at hand, precisely in point. 
 D'lsrael, in his curiosities of literature, says,. *'It appears- 
 that the first book of Psalms in verse was written by Ma- 
 rot," (by some called Marmot) Frenchman.— -It was 
 published at Paris, and contained fifty-two psalms written 
 in a variety of measures. This book v, as dedicated to the 
 feir.o- of France, and being a gay novelty, no book was ever 
 more eagerly^received by all classes, than Marot's Psalms. 
 They sold faster than the printers could take them off their 
 presses; but as they were understood to be songs, and were 
 unaccompanied with music, every one set them to favour- 
 ite tunes, commonly those of popular ballads. Beza com- 
 pleted the collection, and Gal\ in set them to music : but 
 when the court of France found that Calvin used them in 
 -.v.orshlpj. th^y not only forbade them j but Marothad to fly." 
 
PHIMITIVE CHURCH. 
 
 Again, When Sternhold's version appeared in England, 
 tlie same fondness for novelty appeared. His psalms were 
 practiced by the Puritans in the reign of Elizabeth, and 
 more particularly during the protectorate of Cromwell, on 
 the same plan of accommodating them to the popular tunes, 
 and jigs, which, one of them said, were ' too good for the 
 Devil.' Psalms were now sung at Lord Mayor's dinners, 
 and city feasts^ soldiers sung them on their march, and at 
 parade; there were few houses which had not their evening 
 psalms." 
 
 The effects of novelty is equally apparent in each of the 
 above cases; and it is well, after all, if Mr. M'Master's 
 men, who were made into angels, were a whit more celes- 
 tial in their minds, than many of the psalm-singers of the 
 courts of France or England. Think not, reader, that I 
 am at all disposed to make light of this practice : by no 
 meansf but t repeat, that on the face of it, there is rather 
 a confirmation of my statement, and of the authorities 
 which I have adduced, that about this time the psalms 
 were introduced into the churches. The authors, how- 
 ever, whom I have quoted, require no confirmation from 
 any quarter, nor will the varnish that has been bestowed 
 on that tale, compensate for the trouble of its application^ 
 
 It is of small importance, whether any thing more is ad- 
 vanced on this subject or not; but as our author goes on 
 with his history, we Imve no objection to follow in the 
 same course. 
 
 In the fifth century, Peter Fullo, had, by the favour of 
 the emperor Zeno, and Acocius, bishop of Constantinople, 
 obtained the see of Antioch. "This troublesome and 
 contentious man excited new discords in the church, and 
 seemed ambitious of forming a new sect under the name 
 of Theopaschites; for to the words, O God^ most holy^ 
 &c. in the famous hymn which the Greeks called Tirsagi- 
 urn, he ordered the following phrase to be added in the 
 eastern churches, who hath suffered for us iipmi the cross. 
 His design in this was manifestly to raise a new sect, and 
 also to fix more deeply in the minds of the people, the 
 doctrine of one nature in Christ, to which he was zealous- 
 ly attached. His adversaries,, and especially Felix, the 
 Roman pontiff, interpreted this addition to the hymn a- 
 bove mentioned, in a quite different manner, and charged 
 
114 
 
 6^ PSAOfODTo 
 
 him with maintaining, that ail the three persons of the 
 Godhead were crucified; and hence those who ap4>roved of 
 his addition were called Theopaschites. The consequence 
 of this dispute was, that the western christians rejected 
 tlie addition inserted bj Fullo, which they judged relative 
 to the whole trinity; while the orientals used it constant- 
 ly after this period, and that without giving the least of- 
 fence, because they applied it to Christ alone." Mo- 
 sheim, V. 2, p. 78. 
 
 This place proves, that in both the eastern and western 
 churches, whatever use they made of the Old Testament 
 Psalms, hymns of human composition were yet in common 
 use— that they were not newly introduced, for this is cal- 
 led a /amoMS hymn, which implies that it was a considera- 
 ble time in use and well known — that they were in the 
 practice of expressing their sentiments, of the Redeemer's 
 • giaracter and work, in their hymns — -and that they were 
 yet watchful against the introduction of error by the com- 
 position or alteration of their songs of praise. We now 
 come to the ninth century. 
 
 Another, tliough less important controversy, (than that 
 about predestination) arx)se about this time, concerning the 
 concluding words of a very ancient hymn, which runs 
 thus: te, trina Beitas unaque, poscinius; which may be- 
 thus translated- — 0 God, who art three, and at the same 
 time but one, we beseech thee^ ho,, Hincman wisely pro- 
 hibited the singing of these words- in the churches that 
 were under his jurisdiction, from a persuasion that they 
 tended to introduce into the minds of the multitude, no- 
 tions inconsistent with the unity and simplicity of the Su- 
 preme Being, and might lead them to imagine that there - 
 were three Gods. But the benedictine monks refused to 
 obey this mandate, and Bertram, who was one of the 
 most eminent of that order, wrote a large book to prove 
 the expression trina Deltas, or theeefold Deity, orthodox,, 
 from the authority of fathers, which was esteemed the on- 
 ly criterion of truth in these miserable times. Godeschal- 
 cus, who now lay in prison, heard of this dispute, entered-^ 
 warmly into it, and in a laboured dissertation supported* 
 the cause of his benedictine brethren; on which account 
 Hincman accused him of tritheism, and drew up a treatise 
 to prove the charge, and to refute that impious a^id enormous 
 
iTRIMITIYE CHURCH. 
 
 lieresy. This controversy, however, was but of a short 
 duration, and the exceptionable passage of the hymn in 
 question maintained its credit, notwithstanding all the ef- 
 forts of Hincman, and continued as before to be sung in 
 the churches." Mosheim, v. 2, p. SS9. _ 
 
 We find as before, that this hymn is termed veryanciem, 
 and although the term is indefinite, and does not specny 
 any particular period of time, it yet unavoidably leads to 
 the conclusion, that the chain of facts is unbroken, with 
 respect to the practice of the church, in the use of modern 
 hymns, in her praises to God, and also their being a depos- 
 itory of her doctrines, and a confession of her faith. 
 
 Our author, after all his exertions to evade or deny the 
 most unquestionable historical evidence, for five or six 
 hundred years — and often employing language calculated 
 to deceive common readers, only some of which I have no- 
 ticed, comes at last to his confessions as follows : " It never- 
 theless may be admitted, without injury to our cause, .that 
 in those days of evil, when clerical ambition, and ecclesi- 
 astical profligacy appeared with such unblushing effronte- 
 ry, advantage was taken of the commotions of the times, 
 to introduce by every mean, the conflicting corruptions of 
 doctrine, order and worship. And it would be strange if 
 the united charms of poetry and music, were not laid in 
 requisition to further their designs. 1 admit the probabil- 
 ity of hymns of human composure being numerous; and 
 that they were frequently used in public worship, we need 
 not doubt. That many of them were intended to honour,, 
 and as many others intended to dishonour the Redeemer of 
 men, neither the opinions of the times, nor the characters of 
 the prime actors of those days forbid us to suppose. 
 
 But when all this is granted, I assert, without apprehen- 
 sion of any well supported contradiction, that there is no 
 ground to believe, that inspired songs were not used, 
 tVom the beginning, in the church of God; or that uninspired 
 hymns were exclusively adopted, or at all adopted with di- 
 vine approbation,''^ Apol. 53. After this, Mr. M'M. gives 
 his readers another misrepresentation of our reasoning and 
 conclusions, in his usual manner, which I do not think ne- 
 cessary farther to notice. On the quotation which I have 
 given, however, I offer the following remarks : 
 
 Our author, finding himself utterly unable to resist 
 
116 
 
 ON BS^ALMODt. 
 
 ti^e concurrent testimony of history, at last admits— tliat 
 hymns of human composition were numerous— that many 
 of them were intended to honour the Redeemer — and that 
 they were frequently used in public worship. 
 
 2. To destroy the effects of these concessions, he 'as- 
 cribes? all this to ecclesiastical profligacy — unblushing ef- 
 frontery—the commotion of the times — and the imited 
 charms of poetry and music. With those who c^n believe 
 that these causes combined, or contributed, to the use of 
 hymns in worship to honour the Redeemer, it would be 
 utterly in vain to reason. Were these the reasons that 
 induced the christians, even in the apostle's time, to meet 
 before daylight to sing a hymn to Christ as God? were 
 these the causes that produced those hymns, composed- 
 by the faithful brethren from the beginning, representing 
 Christ as God indeed? .and were these the reasons why 
 tiie first defenders of the divinity of Christ, referred to- 
 these first hymns sls a most unanswerable proof of the faith 
 of the first christians? 
 
 3. To help the matter, our author alleges that there were 
 as many hymns both calculated and intended to dishonour 
 the Redeemer, and the reasons assigned are that neither 
 the opinions of the times, nor the characters of the prime 
 actors forbid us to suppose it. Mr^. M'M. would let him- 
 self be heard, were any of those writers whom he opposes,, 
 to take a matter for granted, because they were not for- 
 bid to suppose it. Hymns, however, in honour of the 
 Redeemer, is historical truth — those intended to dishonour 
 him, our author's supposition. But if it were true, it in- 
 terferes no more with the question of evangelical hymns,-^ 
 than the preaching of heresy does with the preaching of 
 the gospel of Christ. 
 
 4. After all this contest, the whole question rests on 
 the assertion of our author. After passing through so ma- 
 ny ages, and being able to offer, from the birth of Christ 
 until the fourth century^ only the solitary instance of the 
 133d Psalm, of the Old Testament Psalms having been 
 &ung, and but few instances after it — after being obliged 
 to yield up the argument, in the ungraceful manner we 
 have seen, he at last asserts^ without any apprehension, &c., 
 Mr. M'Master's assertion, therefore, is the whole of the. 
 argument that rema^insj and the reader may take it fori 
 
MODERN HISTORY. 
 
 IIT 
 
 what it is worth. Whether I have produced evidence to 
 establish the fact, of the first and purest christians compo- 
 sing their hymns in honour of Christ — whether they did 
 not feel themselves obeying the injunctions of the apostles, 
 in so doing — and whether we are not both authorised and 
 required to unite at present, as in the visions of John, the 
 songs of Moses and the Lamb — or whether I have failed- 
 as to my historical references, and deductions, in all these 
 points, is now left to the candid and conscientious delib^^ 
 eration of the intelligent reader*. 
 
 — e^©©— ' 
 CHAPTSR V. 
 
 Modern History of Psalmody Reviewed, 
 
 " It appears from the records of the early periods of the church, thai 
 christians, in their public assemblies, praised God in the language of scrip-" 
 ture songs. It also appears, that the term %7nn was applied to David's 
 Psalms." Apology, p 55. 
 
 ^' T^hey aflarm that all our ancestors, eveti the apostles themselves, were 
 of th&t opinion, (viz; that Christ was a mere man) and taught the same with 
 them." — "This might carry a plausible appearance of truth, were it not 
 first contradicted by the holy scriptures, next by the books of several per- 
 sons long before the time of Victor. In fine, how many psalms, and hymns, 
 and canticles were written from the beginning, by faithful christians, which 
 celebrate Christ, the word of God, as no other than God indeed f" Milnor; 
 v.l,p. 249. 
 
 We have already observed, that this writer, which was 
 Gaius the Presbyter, although Milnor seems to think the 
 book anonymous, refers. to the times of the apostles, and 
 indeed he, in the most express terms,, states these psalms 
 to have been composed by the faithful brethren from the^ 
 beginning, and thus refutes the claims of the heretics to a 
 descent from the apostles. If there is any confidence in 
 church history, this author shows that these hymns were 
 in use in the days of the apostles,and that the term jjsalms, 
 was applied to those of modern composition, as readily 
 
118 
 
 ON PSALMODY. 
 
 to those of the Old Testament; and helps very mudi to 
 confirm our explanation of the language of the apostle. 
 Nay, this has an authenticity stamped upon it, beyond the 
 bare veracity of the historian; for, had the author of this 
 book, whoever he miglit have been, referred to supposed 
 facts that had not existed, or had not been known,^ the ar- 
 gument would have recoiled upon him, and the world 
 would have heard it. It is also a fact, that the term psalm^ 
 was much more frequently applied to modern compositions, 
 than the term hymn, was to the Fsalms of I>avid. These 
 facts, will not only fairly balance the sentiments of our 
 author, above expressed, but overturn the inference he 
 wishes to deduce from them. We return again to our 
 history. 
 
 In his '* Modern History of Psalmody,"^ our author car- 
 ries us at once ta the tops of the mountains, where the 
 Waldenses, "'mid Alpine cliffs," sung the songs of scrip- 
 ture; "the Albigenses, in 1210," who, were metre psalm- 
 singers." 
 
 As we have no wish to question these facts, we just ob- 
 serve, that it proves about as much as if any future histo^ 
 rian were to write that the Americans, in 1825, were 
 psalm-singersf in relation to which, two queries might 
 readily be offered, viz^ — What psalms did they sing? and 
 whatever might be the reply to this, if any particular system 
 were specified, it might be returned, Did they sing no other? 
 Such is the case of these now mentioned. We add be- 
 sides, that if, as our author states, they were metre psalm- 
 singers, their psalms were not those of David; as I think all 
 respectable historians agree^, that the version of Marmot 
 was the first; and of course their's are more likely to have 
 been some other than the Old Testament songs. We find 
 indeed that some of them attempted to turn the scripture 
 ^' into low Dutch rhymes, for the edification of their breth- 
 ren," but there are no exceptions made, and no particular 
 parts specified, unless it is the reason assigned for the 
 work, which was, that "In scripture there are no jests, 
 fable/Ji, trifles or deceits, but words of solid truth;" so that 
 no particular reference is made to the psalms. 
 
 In the catechism of the Waldenses, we have the follow- 
 ing question and answer — Quest. " In what manner do 
 jou adore and serve the God in whom you believe? — Ans. 
 
MODERN HISTORY, 119 
 
 1 adore him by the adoration of external and internal 
 worship; externally by bending of the knees^ elevations 
 of the hands, by inclinations, by hymns, by spiritual songs, 
 by fasting, by invocation."— Milnor, Ledger's Gen. Hist, 
 and Perrin's Extracts. It is indeed abundantly evident 
 that the Waldenses, the Paulicians and Lollards, used 
 human compositions in their praise, and were reproached 
 as hymn -singers^ which Mosheim shows to be the etymol- 
 ogy of the epitbet Lollard. 
 
 Mr. M*M. says, John Huss, in the fifteenth century, 
 as Wickliffe had done in the fourteenth century, sung the 
 Psalms in verse." Whether the Psalms of David were 
 then in verse or not, or whether it were them or some other 
 psalms that Huss sung, is not material; but we have un- 
 questionable evidence that he sung other songs, at a time 
 when, if ever he acted in a conscientious manner, and in 
 full view of eternal consequences. 
 
 John Huss and Jerome of Prague, were both burnt for 
 heresey; the first on the €th of July, 1413, and the other 
 on the 30th of May, 1416. Eneas Sylvius, a Roman Cath- 
 olic historian says, '*They went to the stake, as to a ban- 
 quet; not a word fell from them, which discovered the 
 least timidity; they sung hymns in the flames to the last 
 gasp without ceasing," Milnor, v. 4, p. 219. Lest Mr. 
 M'M. might be tempted to call all these hymns. Psalms 
 of David, I will add the case of Jerome, who ** As he went 
 to execution, sung the apostle's creed, and the hymns of 
 the church, with a loud voice and a cheerful countenance. 
 He kneeled at the stake, and prayed. Being then bound, 
 he raised his voice, and sung a paschal hymn then much 
 in vogue in the church. 
 
 Hail ! happy day, and ever be adored, 
 
 When hell I was conquered by great heaven's Lord. 
 
 JJEnfant in JUilnor^ v. 4. p. 230. 
 
 To these may be added, " Henry Voes and John Esch, 
 who cheerfully underwent the fiery trial on the same day; 
 testifying a wonderful constancy. As they were led to 
 the stake, they cried with a loud voice, that they were 
 christians; and when they were fastened to it, and the fire 
 was kindled, they rehearsed the creed, and after that sang 
 the verses alternately af Te Deum laudamus, till the flames 
 deprived them of life." This was A. D» 15 £3. Milnor, 
 
t20 
 
 ON PSALMODY. 
 
 V. 5, p. 262. " Luther, in memory of these faithful ser 
 vants of God, composed a Latin hymn, which has beeu 
 much used in the protestant churches," ibid, p, 263. 
 
 Luther is one of Mr. M'M's witnesses, for the Old 
 Psalms. Let us hear what he says, or what is said of him, 
 besides this hymn. '^^ Luther, a short time before he ven- 
 tured to administer the Lord's supper in the German lan- 
 guage, had had the precaution to compose and print a very 
 useful little book, containing thirty-eight German hymns, 
 with their appropriate tunes, for the express purpose of 
 conveying and fixing in the memories of the common peo- 
 ple, a deal of religious instruction in a very concise and 
 agreeable manner. The subjects were, parts of the cate- 
 chism; leading articles of belief; prayers and thanksgivings. 
 In fact, the book was a summary of christian doctrine, ex- 
 pressed in very neat and elegant German metre; and so 
 well managed, that the harmony and modulation of the 
 voice agreed with the words and sentiments, and tended to 
 raise the correspondent affections in the minds of the sing- 
 ers. On this account the author has been called the true 
 Orpheus of Germany, and to his praise it is added, that he 
 applied Jiis knowledge of musical numbers and harmonies 
 to the expectation of the most pious and fervid motions of 
 the soul," ib. 467« 
 
 Whether the above be the version of psalms which was 
 published by Luther, according to our author, or not, I do 
 not pretend to say. I can indeed find his commentaries on 
 the Psalms, but not any version of them; and I rather in- 
 cline to the opinion that he never composed one. At all 
 events, we see he was a hymn -maker, and a hymn-singer; 
 and we also see that the term kymn^ although it may^ in a 
 very few instances, have been applied to the Psalms of Da- 
 vid, was the general appellation of human composition. 
 
 John Hulin too, while preparing for the fire, sang sev- 
 eral songs of praise with great cheerfulness," ibid. 53 U 
 Also, "AtTournay in Flanders, in 1528, an Augustine 
 monk, named Henry, was condemned to the flames, for 
 having thrown off his dress, married a wife, and preached 
 against popery. The bishops ofl&cial told him he might save 
 his life if he would but own that the woman he had married 
 was his concubine. But he, refusing to lengthen his days 
 m such terms, praised God by singing Te Deum, and soon 
 
Mt)DERN HISTOR\, 
 
 after, clieerfully finished his course in the fire, ^- Miln.or, v. 
 §, p. 596. 
 
 I have few remarks now to olfer. The reader will have 
 seen, that notwithstanding the number of witnesses which 
 our author has brought, or attempted to bring, for the use 
 of David's Psalms, even where it has been the fact tiiat 
 they have been used, we nevertheless find them making or 
 using others, without scruple or hesitation — whether it has 
 been the primitive fathers of the christian church — tlie fa- 
 thers of the Reformation — -or our commentators and stand- 
 ard divines. So far then as their authority is of weight, we 
 have itj but the sweetest consolation is, that this is only a 
 small weight thrown into the scale of scripture truth and 
 apostolical practice. Let it be however as Mr. M'M. has 
 said, about Luther's version of the Psalms, and we have the 
 following catalogue, viz. — 
 
 ^. D. 
 
 The version of Luther, published - 1525 
 Old English version, - . - - 1559 
 Marmot's, 50-1543. Beza and Marmot, 1550 
 Some Scotch Psalms, 1555 — The whole Psalter, 1559 
 Sternhold and Hopkins, . . - 1562 
 Version of the translation of the Bible, 1613 
 New England version, _ _ _ 1640 
 The version of Rouse, - - - . 1649 
 Barton's version, - - . . 1682 
 
 Ford's do. 168G 
 
 Tate and Brady, - - . . j^gg 
 Psalterium Americanum, - - - 1718 
 Watts' version, - _ _ . 1719 
 Davis' version, v _ _ . ^§^3 
 
 More than twice this number of versions of the Psalms have 
 been published; but the above is perhaps sufficient as a 
 specimen, of entire versions, and odd psalms or parts of 
 versions, it is not necessary to notice. 
 
 In England there have been many translations of the 
 Psalms into metre. The first, as far as my knowledge ex- 
 tends, goes under the name of Sternhold and Hopkins. 
 They were assisted by three other persons. Sternhold was 
 groom of the robes to King Henry the Vlll. and after-' 
 wards of the privy chaiiiber to Edward VI. He had a leg- 
 acy given him by Henry.. He translated 37 Psalms; Hop 
 
122 
 
 ON PSALMODY. 
 
 kins. 65j the rest were done by William Whittingham. 
 William Kothe, and- Robert Wisedom. This version was 
 appointed by autl^ority to be used in the English church, 
 and was for a long time the only one in use Bishop Horse- 
 ]y preferred it to all others." The next we notice is, The 
 whole book of psalms faithfully translated into English me- 
 tre. Whereunto is prefixed a discourse, declaring not only 
 the lawfulness, but also the necessity, of the heavenly or- 
 dinance of singing scripture psalms in the churches of feod. 
 By those of England. Coll. iii. Let the word of God 
 dwell plent eon sly in you., in all wisdom^ teaching and ex- 
 horting one another in Psalms, Hymns and Spiritiial songs, 
 singing to the Lord with grace in your hearts. James v. 
 If any be afflicted, let him pray; and if any be merry, let 
 him sing Fsalms. Imprinted 1640." 
 
 The preface of this curious book begins thus. — *' The 
 singing of psalms, though it breathe forth nothing but holy 
 harmony, and melody,* yet, such is the subtilty of the ene- 
 mie, and the enmity of our nature against the Lord and his 
 wayes, that our hearts can finde matter of discord in this 
 harmony, and crotchets of division in this holy melody — for 
 —There have been three questions especially stirring con- 
 cerning singing. First, what psalms are to be sung in 
 churches.^ Whether David's and other scripture psalmes, 
 or the psalmes invented by the gifts of godly men in every 
 age of the church? Secondly, if scripture psalmes, wheth- 
 er in their own words, or in such meter 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 at the close saying amen!" 
 
 In answering these questions, the writer of the preface 
 proves, that it is lawful and right to sing the Psalms of David ^ 
 attempts to show tliat it is best to sing no others: and in- 
 sists that the whole congregation ought to join in this part 
 of worship. We also learn^ that in those days there were 
 strong doubts in the minds of many, whether it were right 
 to translate the book of Psalms into *meeter.' And it is 
 not a little amusing to observe how, with their scruples a- 
 • bout singing any thing but the Psalms of David, they were 
 embarrassed with the objection, that to change the Psalms 
 jttto metre, was to ^Iter the scripture. The writer's con- 
 
MODERN HISTORY. 
 
 123 
 
 duslon on this subject is right curious. He says — But 
 the truth is, as the Lord hath hid from us the Hebrew times, 
 lest we should think ourselves bounel to imitate themj so 
 also the course and frame (for the most part) of the Hebre \v' 
 poetry, that we might not think ourselves bound to imitate- 
 that, but that every nation without scruple might follow as 
 the graver sort of tunes of their own country songs, soe the 
 graver sort of verses of their own country poetry." 
 
 The writer then professes that the sense of the text is 
 closely followed in this translation; but after all, he is obli- 
 ged to make an apology for some changes which the tyranny 
 of metre compelled him to make; such as * (rood's fearers' in- 
 stead of 'those who stand in awe of God;' ' humbly blesse' 
 for 'blesse;' 'rejoice' instead of ' shout for joy,' &c. 
 
 About the same time that the above was published 
 in New England, the version of Mr. Rouse, which is still 
 in use, was prepared. The introduction of it to the public 
 notice, was by the secular duthorittj^ as it appears that the 
 '» House of Commons, (of England) by an order bearing date 
 JS^ovember 20, 1643, recommended the Psalms published 
 by Mr. Rouse, to the consideration of the Assembly, of 
 Divines," sitting at Westminster. Francis Rouse, Esq. 
 was an influential member of both bodies, the house of 
 Commons and General Assembly. Whether there were 
 any, and, if any, what connexion between him and the au- 
 thor of this version of the Psalms, I am not at present able 
 to say. 
 
 The next year after the above recommendation, the Com- 
 missioners from Scotland, in writing to their constituents, 
 the Scotch Assembly, an account of their proceedings, a- 
 mong other things, say '^There was also presented to the 
 Assembly, a new paraphrase of the Psalms in English 
 meeter, which was well liked of, and commended by some of 
 the members of the Assembly; but because we conceived 
 that one psalm book in all the three kingdoms was a point 
 of uniformity much to be desired, we took the boldness (al- 
 though we had no such express arid particular commission) 
 to oppose the present allowing thereof, till the Kirk of 
 'Scotland should be acquainted with it; and therefore, we 
 have sent an essay thereof in soni^ Psalms. We have also 
 sent another specimen, in print, done by some ministers of 
 the city. Your wisedome bes to consider, whether it be 
 
124 
 
 ON PSAL5I0DY. 
 
 meet to examine them by vour commissioners there, that 
 their judgments be sent up unto the Assembly here, both 
 about the generall of uniformity in this point, and about 
 the particular way of eftectingit, whether by either of these 
 two, or by any other paraphrase, or by changing some ex- 
 pressions in the books now in use, which is aymed at by 
 the first of these two. — Worcester House London, May 
 20, 1644 — Jo. Maitland, Alexander Henderson, Sarn^ 
 Uutherford^ Robert Bailie^ George Gillespie.^^ 
 
 The reply of the Scotch Assembly is added in the next 
 month of that year, as follows : ''That point concerning a 
 i:hange of the paraphrase of the Psalmes in meeter, we 
 have referred to the commissioners here, whose power and 
 commission granted by the preceding A«Jseinbly, we have 
 renewed and continued. Subscribed in the name of the 
 Gener till Assembly^ by the Moderator, Edinburgh, 4th June, 
 1644." Acts of the Assembly. 
 
 The Westminster Divines completed their work in fa- 
 vour of this version in the next year, as appears from the 
 following account. *'The Assembly perfected nothing 
 further this year; but complaint being made of the obsolete 
 version of the Psalms by Sternhold and Hopkins, the Par- 
 liament desired thern to recommend some other to be used 
 in churches; accordingly they read over Mr. Roiise'^s ver- 
 sion, and after several amendments, sent it up to the House, 
 J^^ov. 14, 1645, with the following recommendation: — 
 'Whereas the Honourable House of Commons, by an or- 
 der bearing date JW". 29, 1643, have recommended the 
 Psalms published by Mr. Rouse to the consideration of the 
 Assembly of Divines, the Assembly has caused them to be 
 carefully perused; and as they are now altered and amen- 
 ded, do' approve them, and humbly conceive they may be 
 useful and profitable to the church, if they be permitted to 
 be publicly sung;' accordingly they were authorised by the 
 two Houses.'^ Neil's History of the Puritans,, v. 3. p, 315. 
 
 The EnglislA having published their revision of Rouse's 
 paraphrase, by the advice'of the Assembly and the authority 
 of Parliament, the Scotch Assembly continued the revision 
 for some yearg longer. It was nearly two years after the* 
 adoption of it in England, before we hear any thing farther 
 from the commissioners to whom the business was entrus- 
 tod. A committee was then appointed on the subject,, and 
 
MODERN HISTORY. 
 
 125 
 
 their report was taken into consideration by the Assembly, 
 at Edinburgh^ 2Sth ^higusU 1647? Postmeridian, Sess. 
 25 — ^ct for revising the paraphrase of the Psalmes brought 
 JVom England, with a recommendation for translating the 
 other scriptur all songs in meeter. 
 
 The General Assembly having considered the report of 
 the committee, concerning the paraphrase of the Psalms 
 sent from England; and finding that it is very necessary 
 that the said paraphrase be yet revised : Therefore, doth ap- 
 point Master John Jidamson to examine the first forty 
 psalms, Master Thomas Crawford the second forty, Mas- 
 ter John Rowe the third forty, and Master John Mvy the 
 the last thirty psalms of the paraphrase j and in their ex- 
 amination, they shall not only observe vi^hat they think 
 needs to be amended, but also to set down their own essay 
 for correcting thereof; and for this purpose recommends 
 to them, to make use of the travels of Rowallen, Master 
 Zachary Boyd, or of any other on that subject, but espe- 
 cially of our own paraphrase, that what they finde better in 
 any of these works may be chosen; and likewise they shall 
 make use of the animadversions sent from presbyteries, 
 who for this cause, are hereby desired to hasten their ob- 
 servations unto them; and they are to make report of 
 their labours herein to the commission of the assembly for 
 publick affairs against their first meeting in February next: 
 and the commission after revising thereof, shall send the 
 same to the provincial assemblies, to bee transmitted to 
 presbyteries, that by their further consideration, the mat- 
 ter may bee fully prepared to the next assembly; and be- 
 cause some psalms in that paraphrase sent from England, 
 are composed in verses which do not agree with the com- 
 mon tunes, Therefore, it is also recommended, that 
 these psalms bee likewise turned in other verses, which 
 may agree to the common tunes, that is, having the first 
 line of eight sylabs, and the second of six, that so both 
 yersions being together, use may be made of either of them 
 in congregations, as shall bee found convenient : And the 
 Assembly doth further recommend, That Mr. Zachary 
 Boyd bee at the pains to translate the other scripturall songs 
 in meeter, and to report his travels also to the commis- 
 sion of Assembly, that after their examination thereof, theT 
 11* 
 
12S 
 
 05r psAorow. 
 
 may send the same to presbyteries, to be there considered 
 tinti! the next general Assembly," Acts of Assembly. 
 
 The next year, 1648, they passed an " Act for examine 
 ing the paraphrase of the Psalmes, and other scripturall 
 songs." 
 
 " The General! Assembly appoints Rouse's Paraphrase of 
 the Psalms, with the corrections thereof now given in by the- 
 persons appointed by the last Assembly for that purpose, 
 to bee sent to presbyteries, That they may carefully re- 
 vise and examine the same, and thereafter send them with 
 their corrections to the commission of this Assembly to be 
 appointed for publick affairs. Who are to have a care to 
 cause re-examine the animad'/ersions of presbyteries, and 
 prepare a report to the next Generail Assembly; Intima- 
 ting hereby, That if presbyteries be negligent hereof, the 
 next Generail Assembly is to go on and take the same 
 paraphrase to their consideration without more delay; And 
 the Assembly recommendvs to Master John Jldamson and 
 Mr. Thomas Graivford^ to revise the labours of Mr. Zach- 
 ary Boyd, n^on the other scripturall songs, and to prepare 
 a report thereof to the said commission for publick affairs;^ 
 That after their examination, the same may be also re- 
 ported to the next Generail Assembly," ibid. 
 
 The next year, 1649, the Assembly disposed of this 
 matter by a " Reference to the commission for publick af- 
 fairs for re-examining the paraphrase of the Psalmes, and 
 the emitting the same for publick use. 
 
 The Generail Assembly having taken some view of the 
 new paraphrase of the Psalms in meeter, with the corrections 
 and animadversions thereupon, sent from several persons 
 and presbyteries; and finding that they cannot overtake- 
 the review and examination of the whole in this assembly; 
 Therefore, now after so much time and so great pains a- 
 bout the correcting and examining thereof from time to 
 time, some years bygone, that the whole may come now to 
 some conclusion, They do ordain the brethren appointed 
 for perusing the same during the meeting of this Assembly,, 
 viz. Musters James Hamilton, John Smith, Hew Mackail, 
 Robert Traill, George Hutcheson, and Eobert Laivries^ 
 after the dissolving of this Assembly, to goe on in thafe 
 worke carefull}', and to report their travels to the com^ 
 mission of the Generail Assembly for publick affairs, at 
 
HISTOR-Y. 
 
 tlieir meeting at Edinburgh, in Mvember, And the said 
 commission, after perusatl and ra-examination thereof,. is 
 hereby authorised with full power to conclude and estab- 
 lish the paraphrase, and to publish and emit the same for 
 publick use," ibid. 
 
 In virtue of the aforesaid 'powers, granted to the com- 
 mission of Assembly, they proceeded to pass the following 
 Jlct of the cortimission of the General Jlssembhj, appro- 
 ving the JYew paraphrase of the Psalms in metre, and ap- , 
 pointing them to be made use of in congregations and' 
 families. 
 
 Edinburgh, 23d November, 1649, Post meridian. 
 The commission of the General Assembly, having with 
 great diligence considered the paraphrase of the Psalms in 
 metre, sent from the Assembly of divines in England, by 
 our commission whilst they were there, as it is corrected 
 by former General Assemblies, committees from them, and 
 now at last by the brethren deputed by the late Assembly 
 for that purpose, and having exactly examined the same, 
 do approve the said paraphrase as it is now compiled ; and 
 therefore, according to the power given them by the said 
 Assemblies, do appoint it to be printed and published 
 for public use : hereby authorising the same to be the only 
 paraphrase of the Psalms of David to be sung in the Kirk of 
 Scotland^ and discharging the old paraphrases, and any 
 other than this new paraphrase to be made use of in any 
 congregation or familie after the first day of May, in the 
 year 1650. And for uniformity in this part of the wor- 
 ship of God, do seriously recommend to Presbyteries, to 
 cause mak.e public intimation of this act, and takfe special 
 care that the same be timeously put to execution, and duly 
 observed. A. KER." 
 
 This act of the commission of the General Assembly 
 was confirmed and supported by an Act of the commit- 
 tee of the estates of Parliament, authorising the said par- 
 aphrase in Kirks and families. 
 
 Edinburgh, 8th January, 1650. 
 
 The committee of estates having considered the Englisii 
 paraphrase of the Psalms of David in metre, presented 
 this day unto them by the commissioners of the General 
 Assembly, together with their act and the act of the lata 
 
r2& 
 
 PSALMODYr 
 
 Assembly, approving the said paraphrase, and appointing 
 the same to be sung through this Kirk. Therefore the 
 committee doth also approve the said paraphrase, and in- 
 terpone their authority for the publishing and practising 
 thereof; hereby ordaining the same and no other to be 
 made use of throughout this kingdom, according to the 
 tenor of the said acts of the General Assembly and their 
 commissioners. T. HENDERSON."' ibid. 
 
 Thus, the version of the Psalms by Rouse, was fully es- 
 tablished by the highest authority of both church and state^ 
 in the year 1649; only one hundred and seventy-five years 
 now past. In the year 1682, a version prepared by 
 William Barton, v/as published by the company of sta- 
 tioners in London. The title of the book is, " The Book 
 of Psalms in metre. Close and proper to the Hebrew: 
 smooth and pleasant for the metre. To be sung in usual 
 and knovv^n tunes." This however, is the second edition 
 with amendments, and the addition of fresh metres.^ 
 
 In the year 1686, Simon Ford, D. D. published anoth- 
 er version, which he entitles A new version of the 
 Psalms of David into metre, smooth, plain and easie to 
 the most ordinary capacities; and yet as close to the orig- 
 inal languages, and the last and best English translation, 
 as the nature of such a work will well permit." 
 
 The use of all these, however, in the English churchy- 
 was superceded by the versification of Tate and Brady, 
 which is that now found in all the Episcopal prayer 
 books. 
 
 The next work which wg shall notice in the English 
 language, is entitled Psaltepium Americanum. The 
 Book of Psalms, in a translation exactly conformed unto 
 the original; but all in blank verse, fitted unto the tunes 
 commonly used in our churches. Which pure ofl'ering is 
 accompanied with illustrations digging for hidden treasures 
 in it; and rules to employ it upon the glorious and various 
 intentions of it. W^ hereunto are added, some other por- 
 tions of the Sacred Scriptures, to enrich the cantionaL 
 Boston, in N. E. Printed by S. Kneeland, for B. Elliot, 
 S. Geerish, D. Henchman, ajid J. Edwards,- and sold at 
 their shops, 1718." 
 
 Whether this book was ever brought into use, I cannot 
 learn. It is anonymous; and has a very learned and pi- 
 
MODERN HISTORY. 
 
 129 
 
 ous preface. The writer in justifying his undertaking saySy 
 "Our poetry has attempted many versions of the Psalms, 
 in such numbers and measures as might render them capa- 
 ble of being sung, in those grave tunes which have been 
 prepared and received for our christian psalmody. But 
 of all the more than twice seven versions, which I have 
 seen, it must be affirmed, that they leave out a vast heap of 
 those rich things, which the Holy Spirit of God speaks in 
 the original Hebrew; and that they put in a large heap of 
 poor things, which are entirely tKeir own. All this has 
 been merely for the sake of preserving the clink of the 
 rhyme; which after all, is of small consequence unto a 
 generous poem; and of none at alTunto the melody of sing- 
 ing; but of how little then in singing unto the Lord." 
 
 The author, after going on to vindicate his blank verse 
 says, "For the new translation of the Psalms, which is 
 here endeavoured, an appeal may with much assurance be 
 made unto all who are masters of the Hebrew tongue^ 
 whether it be not much more agreeable to the original, than 
 the old one; (Rouse's version was now about 70 years in 
 use) or than any that has yet been offered to the world." 
 
 And yet when he comes to give his "Admonition con- 
 cerning the .tunes," he tells us that "the version is fitted 
 to all the tunes, the notes whereof are eight and six" — that 
 is covimon metre; and the expedient adopted to procure 
 vai-iety is to add in black letter, words enough to every 
 otlier line to make long metre, or take away a suitable 
 number to make short metre. 
 
 Thus, in 103d psalm, we have long or common metre, 
 by retaining or excluding the words printed in brackets: 
 
 « O my awakened soul, do thou 
 Bless [always] tl.e eternal God; 
 And all my inward powers the name 
 Of his pure [spotless] holiness." 
 
 Tliere are in this version hundreds of interpolations of 
 this sort. 
 
 Dr. V/atts' book of hymns was published in 1707; his 
 psalms in 1719. "A revision of Watts' paraphrase was 
 made some thirty years ago by Joel Barlow, author of the 
 Columbiad, and subsequently, by the late Dr. Dwight, 
 who versified the psalms omitted by Watts. These are in 
 general use among the Dissenters in England, and in most 
 'jf the churches in the United States." 
 
130 
 
 ON PSALMODY. 
 
 Having given this brief and imperfect historical sketchy 
 I shall subjoin specimens of the rare versions mentioned, 
 that the reader may compare them. I shall for this pur- 
 pose take two verses of the 18th psalm, simply because I 
 have no copy of vSternhold and Hopkins before me; and 
 this is the only part of that version which I now retain in 
 memory. But first, the passage in the common translation 
 may properly be transcribed. Psalm xviii. 9, 10 — ''He 
 bowed the heavens also and came down, and darkness was 
 under his feet. And he rode upon a cherub, and did flyf 
 jea, he did fly upon the wings of the wind." 
 
 1 
 
 9. The Lord descended from aBove, 
 And bov.-ed the heavens most lagh j 
 And underneath his feet he cast 
 The darkness of the sky. 
 
 10. On cherubs and on cherubimj 
 Full royally he rode, 
 And on the wings of mighty winds 
 Came flying all'abroad, 
 
 .2 
 
 A^ic England 9. Like\vise the heavens he downe bowed^, 
 version. And he descended, and there vras 
 
 Under his feet a gloomy cloud; 
 
 10. And he on cherub rode and flew, 
 Yea he flew on the wings of winde. 
 
 3 
 
 Jtouse's version. 9. He also bowed down the heaven?, 
 And thence he did descend; 
 And thickest clouds of darkness did 
 Under his feet attend. 
 10. And he upon a cherub rode^ 
 And thereon he did fly; 
 Yea on the swift wings of the wind 
 His flight was from on high. 
 
 4 
 
 Barton''s version. 9. The Almighty Lord the heavens bowed^ 
 And downward did descend- 
 Beneath his feel a sable cloud 
 Of darkness did extend : 
 10. A cherub-chariot did him bear, 
 Whose plumes he made his sail; 
 The winds his winged coursers were. 
 And darkness was his vail«- 
 
 Sternhold 
 Hopkins. 
 
MODERN HISTORY. 
 
 131 
 
 ■FordPs version. 9- Tiie lieaven,s, v?hen their Lord came down. 
 Did in an humble posture bend j 
 And for the footclnth of his throne. 
 Vast darkness did itself extend. 
 
 10. His steed a glorious cherub was, 
 
 Whose wings did swiltly him convey 3 
 
 As swiftly as the winds do pass, 
 
 When through the air they force their way. 
 
 Tate S{ Brady's 9. 
 version. 
 
 10. 
 
 He left the beauteous realms of light, 
 Whilst heaven bow'd down its awful headj 
 B eneath his feet substantial night, 
 W as like a sable carpet spread. 
 The chariot of the Kin^ of kings, 
 Which active troops of angels drew} 
 On a strong tempest's rapid wings, 
 W^ith most amazing swiftness flew. 
 
 Psalterium 9. The heavens also he bowed down, 
 Americanum' And he made his descent: 
 
 , A cloudy darkness then there was 
 Under his feet displayed 3 
 
 10. Upon cherub then he rode, 
 
 And flew with wondrous wings, 
 Yea he flew swiftly on the wings 
 Of the spirituous wind. 
 
 8 
 
 Watts'' version. 9. He bow'd his ear to my complaint. 
 Then did his grace appear divine. 
 
 10. With speed he flew to my relief, 
 As on a cherub's wing he rode 3 
 
 C. Jkf. 10. He rides upon the winged wind, 
 
 And angels in array- 
 In millions wait to know his mind, 
 And swift as flames obey. 
 
 Davis"* version. 9. He bow'd the heavens, and as he past 
 Darkness beneath his feet be cast — 
 10. He left the heaven of tus abode, 
 And on a cherub swiftly rode. 
 
 "The reader my compare these several versions vi^ith the 
 common translation, and judge for himself in which the 
 sense is given with the greatest precision. The conclusion, 
 if I am not greatly mistaken, will be this, that to turn the 
 
132 
 
 ON PSALMODY. 
 
 psalms into metre, however bald and limping, it is unavoid 
 able to add words to which there is nothing correspondent 
 in the original. And surely he that can adopt, for his own 
 use, one of these versifications, ought not to cry out against 
 those who prefer the others, as corrupters of the word of 
 God in this part of his worship. Let every man be fully- 
 persuaded in his own mind; and let no one judge his broth- 
 er, nor throw an occasion of stumbling in his brother's way. 
 
 The history of Church-psalmody, if it would be fully 
 and fairly given, would at once cure all the prejudices 
 which are entertained on this subject. God has been 
 worshipped acceptably in Hebrew psalms, the rhyme and 
 tunes of which are now utterly unknown; in Greek and 
 Latin hymns; in psalms turned into the metres of English, 
 Dutch, French, Indian, Hindoosthanee, and a hundred other 
 languages; and in the various versions which we have seen 
 that our ancestors used in other ages. How utterly im- 
 proper is it then to break the communion of the churches, _ 
 on account of differences as to the version to be used in 
 jpublic worship. " 
 
 For several of the above extracts, distinguished by the 
 quotation marks, without the name of an author, I am in- 
 debted to the Evangelical and Literary Magazine, publish- 
 ed in Richmond, Virginia. In one opinion, however, I am 
 constrained to differ with this judicious writer, as I am too 
 well aware of the strength of prejudice, on this subject, to 
 hope that any history — any argument — or any degree of 
 moral swasion will at once cure all, or ever cure some of the 
 prejudices which are so fondly cherished on this subject. 
 
 I apprehend that none of our American versions ever ob- 
 tained much popularity. The last one by Davis, has some 
 Tery fine scintillations; but not enough to recommend it 
 to general use. Three of the English versions obtained 
 considerable popularity, and some parts of Sternhold and 
 Hopkins, notwithstanding it was allowed to be obsolete in 
 the time of the Westminster Assembly, will perhaps never 
 be excelled. Tate and Brady's has also its excellencies; 
 but that by Rouse had the advantage of being supported by 
 the higher powers, and prevailed over all its rivals. In- 
 deed, some psalms of this version I do not expect ever to 
 see improved by any other. The meaning of the prose is 
 conveyed with accuracy,, with energy, and with taste; but 
 that cano^t be justly said of all. 
 
MODERN HISTORY. 
 
 The great object of Mr. M'M. in his book, professedltf 
 is peace; and to effect this very desirable end, he zealously 
 seeks '^a point, where the jarring parties may meet in con- 
 cord; where they may ungird their armour, forget their an- 
 imosities, and unite for a while in a son^ of praise to God 
 their Saviour. " At last, the wonderful discovery is made— ^ 
 small as the point is, his eagle-eye has descried it — his 
 eager grasp has seized it. ]>Jow indeed the accents of 
 peace, and Zove, aiid meekness, and candour, and harmony^ 
 and union, are all flowing, if not from his heart, at least 
 from his pen, and our attention is called with enthusiasm 
 to this point of union and concoi d. But what is this dis- 
 covery — this point of union? It is this; do you believe 
 and say and do, as I believe and say and do, and we shall be 
 all friendship, and harmony, and peace. In other words, 
 do you adopt as apart of your creed and practice, as a 
 
 gart of your doctrine and worship, the version of psalms 
 y Rouse, and no other, and all will be well. Mr. M'- 
 Master, however, appears rather indignant at the imputa- 
 tion of contending for Rouse's, or any other version. He 
 says, "Yet, Dr. E. whether I will or not, will have the 
 ' Apology' to be no more than a defence of Rouse's poetry I" 
 p. 177. "I have said, the dispute is not about versions: 
 this should be kept in recollection. Let us have what 
 justly merits the name of a version, and the contest shall 
 end. We ought, indeed, to select the best. We believe 
 that used in the church of Scotland, in the Associate and 
 Reformed Presbyterian churches, is the best. We do not 
 say it is perfect; it is susceptible of improvement, as the 
 version of the Bible is; but we have none better; we have 
 no other one so good," p. 77. '*Boswell, the friend of 
 Johnson, who gave stability to our language, was a man of 
 talent and of taste: he, too, gives his testimony in favour of 
 this version, as the best extant. Take his own words — ' I 
 am well satisfied that the version used in Scotland is, upon 
 the whole, the best; and that it is in vain to think of hav- 
 ing a better.' " I certainly do not wisb to imitate our 
 author, in imputing to my opponent sentiments which he 
 disavows; but I have a right to notice the inconsistency 
 and tergiversation, which abounds on this part of the sub- 
 ject. If the question ' is not about versions, what is the 
 weaning of all the above language, and much more of tlie 
 12 
 
184 ox PSALMODY. 
 
 same character. " We believe it is best'^ — we have non€ 
 better' — •* no other one so good"—**\t is in vciin to think 
 of having a better," &.c. ^c. And what are we to think, 
 when this language is compared, or rather contrasted, with 
 the following, »* We do not say it is perfect'^ — "it is sus- 
 ceptible of improvement*^ — *'it is not so perfect as to pre- 
 clude improvement," &:c. &c. Our author can see very 
 clearly the inconsistency of Dr. Ely, in admittino: the im- 
 perfections of Watts, and still employing his poetry: but 
 he can see nothing inconsistent in his owrt language or 
 conduct. If the reader can see with him, he will have the 
 fellcitv to exercise a very accommodating faculty indeed. 
 See Apol.pp. 18, 60, 61, >6, 77, 157. 
 
 If my own opinions^ about versions, were of any impor- 
 tance, I would say, as already said, that some parts of the 
 paraphrase of Rouse will never be much improved, attempt 
 it who may; but, besides the defective poetry, some other 
 parts are certainly not a true representation of the senti- 
 ments or facts of the original. The first verse of the first 
 psalm, and the fourth verse of the sixty-ninth, have fre- 
 tjuentlv been given, with some others, as an unauthorised 
 construction of, or addition to the original. InPs. cvi. 19, 
 we have a glaring error in matter of fact. The prose says, 
 •»They made a calf in Horeb, and worshipped themoltea 
 image." The version of Rouse says, 
 
 « Upon the hill of Horeb thej, 
 An idol calf did frame.-' 
 
 This is utterly inconsistent, not only with the original, 
 and with the translation, but with the history. The hill 
 was fenced around — none dared to touch it, and when 
 Moses and Joshua came to the people who worshipped the 
 idol, they had to descend from the hill for that purpose. 
 Here our author might be interrogated, as he does with 
 respect to Watts, a smooth line of poetry, though con- 
 taining a false statement, of more importance than the truth 
 of God's word." But while it is no difficult matter to find 
 faults, in any of the versions we have, it is also easy to 
 find excellencies, and this, in ray opinion, would justify a 
 selection from the different versions extant; and probably 
 one of the most effectual measures to procure the best pos- 
 sible version, would be to make a selection of this charac- 
 ter, proceeding from the first psalm to the last in order. 
 
MODERN HISTORY. 
 
 185 
 
 Same authors have excelled in one place, and some in an- 
 other, and probably there is no one psalm but has been well 
 executed by some author. Of the foregoing nine versions^ 
 to say nothing of the many others that have been attempted, 
 some professing to preserve the letter and some the spiy-it of 
 the original, better than all others, who is to decide the di- 
 vine right of any one? or is it already decided by the As- 
 sembly and Parliament? and must we still retain it and n& 
 other? A restriction not found in all the book of God. 
 ■ We have seen now, that the very individuals who have 
 been brought forward, by our author, as witnesses for the 
 use of David's Psalms, viz. Huss, Luther, &c. were not 
 only hymn-singers^ but makers of hymns; and that from 
 the most unquestionable evidence. Horne, Scott, and 
 Kidgley, too, whose language or evidence is introduced 
 with the most ridiculous and empty pageantry, to prove 
 what no one denies, that they spake well of the Fsalms; 
 and who does not recommend new hymns of praise for the 
 7iew mercies, and new blessings of the gospel day. It nev- 
 er entered into the thoughts of these men, that friendships 
 to a gospel psalmody, inferred enmity to Old Testament 
 Psalms. 
 
 Perhaps the christian world was never so nearly being 
 entirely without a gospel psalmody, properly so called, 
 as it was for some time before and after the introduction of 
 the version by Rouse into the church. I think 1 have 
 given unquestionable evidence, that a psalmody emphati- 
 cally gospel, and of modern composition, was used from 
 the time of the apostles, until the time of the Reformation; 
 and that it was in the purest branches of the church that it 
 was employed. I have shown the manner in which the 
 version of the psalms, which we now possess, as well as 
 several others, was introduced, and under what circum- 
 stances. I have likewise given sufficient evidence, in tlie 
 Acts of the Assembly, that they were very solicitous for 
 the versification, at least of other scripture songs; nor did 
 they make any distinction between an allowable indulgence^ 
 and an indispensable privilege. To this I will add but 
 one remark, which is, that the cry out about preferring 
 our own composition to the language of inspiration, is just 
 as applicable to our preaching, and our prayers, as to our 
 praises; and if we are to be so confined in the one, we 
 ought to be so in the other. 
 
ON PSALMODY. 
 
 ^J:n Examination of the Jlpology of Mr. 
 JSP Master.. 
 
 '•'The sons of Zion are friends to truthj children of the same family,^ 
 thfey touch with freedom each others mistakes 3 they reprove with an aflfec- 
 tionate heart, and love as brethren still." — "Differences can never he 
 removed unless they occupy a share of thought, and find a place in free and 
 meek discussion. Discussion, to rise above chicanery, must be plain j to be 
 useful it must be meek. The result of an opinion is not always seen by its 
 advocate J and when disavowed, though it belong to his system, should nofc 
 be imputed to the man." Apology, p. 27. 
 
 Our design, in this chapterj is to examine the language 
 employed in the Apology, as well as some of that extran- 
 eous matter with which it abounds. As these have, in fact, 
 nothing to do with the subject of discussion, but have been 
 introduced for purposes best known to the author himself, 
 they have been passed in our attention to the main question-, 
 and reserved for the present place. 
 
 In noticing this language, I avoid dwelling on the undis- 
 guised compliment, the author of the Apology pays to his 
 own good sense — sound religion — -and superior standing, 
 by the confidence of his manner, and the indiscriminate 
 contempt he pours upon all who have the temerity to differ 
 from him. The aged are hypochondriacal fools, or drivel- 
 ling dotards; and the lagging behind, but inconsiderately 
 dealing out to the world,, their thoughtless and rash effusions. 
 We shall, however, give them in our author's own words. 
 
 Speaking of Dr. Latta he says, " Some copyists of the 
 Doctor, such as Messrs. Freeman, and Baird, of inferior 
 standing in the Presbyterian church." — ''As these lag be- 
 hind iheiv original, in every thing but virulence against the 
 inspired songs of Zion," p. 33.— "For other reasons than 
 tlie safety of their literary fame, it is trusted, that these 
 productions of Latta, Freeman, and Baird, were the hast^ 
 effusions of the rashness of youth, and thoughtless compo- 
 sitions of dotage, rather x\\m the matured conclusions of 
 panly mindgj' p. 39., 
 
EXAMINATIOK, 
 
 137 
 
 In the first edition, our author had the more emrgetk' 
 phrase, "the thoughtless t/rweZ/iw^s of dotage/' Whether 
 the alteration was suggested by an external or internal 
 monitor, I know not; but had the emendations extended 
 much farther, the book would have lost nothing of its value. 
 Again, "The autlior" (Latta,) ''whose non sequiturs fi\i 
 so many pages," p, 49. — *' This is a refinement of modem 
 evangelizers,^^ p. 59. — "And, repeats another, whose 
 pages are /ar 6e/oit!7 criticism^ and who would not have been 
 noticed here, were it not for the company in which he is 
 found," p. 100. Indeed! wonderful condescension!! "In 
 that state of intellect, m which a man can persuade himself, 
 that he is metamorphosed into a teapot y'' p. 101. — '' Did these 
 writers understand that confession which they subscribed; 
 and were they sincere, when they professed to believe its 
 articles, andvawed to teach its doctrines F" p. 1 03. — Those 
 evangelical illuminati,^^ p. 106. — Respecting hymns and 
 spiritual songs being human composition, he says, •* A little 
 more sense on the part of some, and a little more modesty 
 on the part of others, teaching them not to presume too far 
 on human ignorance, would induce them to be ashamed of 
 such paltry tricks,^^ p. 123. Surely our author must be 
 a paragon of modesty and good sense.' Any of those, how- 
 ever, who are the objects of his hatred and abuse, would be 
 ashamed indeed to employ such language. Again, " It 
 discovers no small degree of shallowness to argue, as do 
 Messrs. Freeman, Baird, and others," p. 145. — "To 
 remedy such bloating of self-complacencif, a more intimates 
 acquaintance with the spirit that breathes in the scripture 
 songs, may with confidence be recommended," p» 149^ 
 
 We are now at liberty to suppose, that the author of the 
 above language, with some more that has been noticed, and 
 much more that might benoticed, is very modest, and sensible^ 
 and in no degree bloated with self-complacency ; butj wheth- 
 er the above phraseology has had its source in the courtesy 
 of the gentleman — the taste of the scholar— or the meekness 
 of the christian minister; or whether it has arisen from 
 some other less estimable disposition, or motive, I leave to 
 the consideration of the reader, and the cool reflections of 
 the author's own mind.- But why do I say to his reflec- 
 tions? This is his third and twice corrected edition — he 
 Qannot be charged with the rashness of youth, or the imbe- 
 12* 
 
ON FSALMODY. 
 
 €i i it y of age-~/i is are the matursd conclusions of a. m?Li:\[f 
 mind— ifc'e, therefore, must not venture to call in question,, 
 either their correctness, or propriety, or we shall be de- 
 nounced SLS at least semi-infidels, and the doom of Uzza will' 
 be thundered against us. How consistent too, this Ian-' 
 ^iia^e is, with the professions our author has made, of «/- 
 J'ection., brotlierhj love, meekness, and candour^ I- leave also' 
 with the reader. It is, hov\^ever, a tolerable good speci- 
 men of the manner in which he touches the mistakes ofhis'^ 
 friends^ and as he must; not be supposed to make' any mis- 
 takes^ he ought to be exempted from those- touches. As, 
 too, I have no ileart to follow him, in his manner of writing, 
 to which [ purposely decline giving a name, I once more' 
 dismiss it. 
 
 But, passing the language of our author, we are met by- 
 personalities, of a different camplexion, which it is more im- 
 portant to notice. These are, charges most/o7i^ and /aZse, 
 ij^ heresies of various, and even nameless kinds, and degrees, 
 and virulent enmitji to the inspired songs of Zion. When 
 charges of a character so serious and unfounded, are not' 
 only laid, but pertinaciously reiterated, in the various forms- 
 of private conversation, pulpit declamation, periodical pub- 
 lication, and formal volume, it is a duty to ourselves, to* 
 the church, to the world, and to the cause of trirth, to re- 
 pel them. It may also be proper here to observe, that- 
 although I have no disposition to retort the scurrilous invec- 
 tives of Mr. M'M. it may yet be questioned, what language- 
 is decortis, and yet sufficient to meet the occasion. By 
 what names shal l I call slandfer, misrepi-esentation, &c. &c.: 
 If decency forbids the employment of appropriate terms, it? 
 will surely deprive me, in a great measure, of the right of 
 self-defence. I may, therefore, feel myself impelled to 
 call things by i\\e\r right names, and to repel the slander 
 171 propria persona, although I still hope to use the language- 
 of propriety and decorum. I shall use no epithet correspon- 
 ding Vv^ith, or retorting, dotard, lag behind, or teapot. 
 
 With regard to Dr. Watts, our author charges him witii 
 having embraced a compound of Noetianism, Sabellian- 
 ism, Avianism and Sociniaiaism," p. 191.— With introdu- 
 cing his poetry with *• prefaces containing a bitter libeF 
 ao-ainst the original songs of Zion," p. 62. — and with "in- 
 troducing his ei FOis into his hymns," p. 117. On thissu^* 
 
EXAMINATION. 
 
 ject I would just remark, that Dr. Watts did not held the 
 errors with which he is often charged. Were t\\^ Dr. as 
 erroneous as his most zealous accusers allege, it does not 
 contaminate his poetry, unless his errors are found in it — 
 that if his poetry were ever so corrupt, it does not interfere 
 with the duty, or the privilege of the church, on this sub^ 
 ject; for if the privilege and the duly can be established, 
 they have only to reject such as are exceptionable, and 
 provide others that are not. These accusations, therefore, of 
 Watts and others, have been instrumental in leading the 
 readers off the question altogether, and turning their minds 
 to invidious personalities. 
 
 That Dr. Watts was not altogether orthodox, in some of 
 his opinions, it is not intended to deny^ but, in consequence 
 of some of his speculations, the Socinians, without just 
 reason, claimed him as their own, in order that they might 
 avail themselves of the weight of his character, as a support 
 to their cause. While this management was practised' 
 by one class, the enemies of gospel psalmody, from a faA' 
 less worthy motive, attributed to the Doctor the same er- 
 rors. The first wished to aid their own cause, the last had it 
 in view to destroy the reputation of the Dr. and thus between 
 two opposite denominations, the character of the Dr. was 
 immolated, while the one was flattering, and the other rag- 
 ing. That Watts was not the heretic he is represented,, 
 is evident from his Psalms, Hymns, and Doxologies. — 
 This evidence Mr. M'M. attempts to evade in one way, 
 and the Rev. J. R. Wilson in another. The language of 
 our author is as follows : 
 
 "Did Dr. Watts attempt, directly or indirectly, to 
 transfuse his peculiar views on this subject into his religious, 
 poetrjr? Some think he introduced it, not very indirectly, 
 into his Imitation of the Psalms. Considering the strong 
 propensity of man to propagate his sentiments, it would be 
 strange if he did not attempt it," p. 117. 
 
 Mr. M'M's. Apology has been highl} recommended by 
 Ms brethren; but how they or his readers could have pa- 
 tience to read or hear such arguments, I am at a loss to 
 imagine. Our author demands arguments decided and clear y 
 and offers the some think, of nobody knows who, to support 
 his hypothesis. If we suppose that he had not the poetry 
 of Watts in posse^sioDj no Apology can excuse his cx)a^ 
 
140 
 
 PSALMODY. 
 
 demning his works, without having them before hirn, or 
 knowing what they are. To pass such a sentence by report 
 is not the part of a loving brother, or a candid examiner^ 
 nor even of a just and honorable opponent. 
 
 But our author did not act thus, he had the works of the 
 Dr. before him — the quotations he has given is sufficient 
 evidence of this fact. Why then does lie offer a some 
 think argument, when with his zealous orthodoxy and the- 
 ological acumen, he could not fail to find the place where 
 those peculiar views are introduced. Why then has he 
 not given us the psalm or hymn — the verse or line, where 
 this some think heresy lies lurking, that we may at least 
 be watchful of the danger and avoid it. Some think, and 
 strarige if he would not, are the whole of the argument f 
 which corresponds precisely with an if, and a ivhy not—^ 
 arguments fully sufficient for our author; but we must 
 produce arguments decided and clear. There is, however, 
 a reference made to the churches of New England, where- 
 our author politely says, "^The rude howling of the worst 
 of heresy, is the music at its head;" and he would insinu- 
 ate, that the poetry of Watts had some considerable share 
 in the promotion of these heresies. lie very adroitly in- 
 quires, "What is the connexion in New England, betweert^ 
 these composures of Dr. Watts, and the existing opposi- 
 tion to orthodox doctrine? I leave this question to be an- 
 swered by them whom it more immediately concerns."-— 
 A most excellent method, by the by, to leave the impres- 
 sion, and avoid the responsibility of the assertion. But 
 the candour of the above mode of argument, by ifs and. 
 some thinks, and why 72 ois, and strange if he would not^ 
 supported by insinuations diVidi questions which others may 
 answer, is not very well adapted to my comprehension, or 
 sense of truth and honesty. 
 
 Mr. Wilson, however, is more explicit on this subject.— 
 In his " Review of Dr. Miller's Letters," speaking of Watts 
 be says, "As to his ' Psalms, Hymns and Doxologies,' con- 
 taining strong acknowledgments of the Trinity, he will 
 permit us to doubt. W^hat evidence have we of his belief 
 in this doctrine, from his Psalms and Hymns? The decla- 
 ration that Christ is * God's eternal Son,' is Dwight's, and 
 not Watts'; for it is well known that it was not in his imi- 
 tation of the second Psalm. " We may permit some pea- 
 
EXAMINATION. 
 
 pie to doubt, for doubt they will, although the truth were 
 as clear as a sunbeam; but to whom the above fact is well 
 known, I am unable to say, as some happen to think the 
 very reverse, equally well known, and more easily estab- 
 lished. This I shall now attempt. 
 
 I have before me a copy of Watts' Psalms and Hymns,, 
 published in Gharing Cross, London, with all the Eng- 
 lish localities, and without the corrections, or alterations 
 of D wight. Two or three extracts from this copy may be 
 of use in settling this question. This copy of Watts, on 
 the second psalm, to which reference has been made, says^ 
 
 Ver. 3 — C. M. I call him my Eternal Son, 
 And raise liira from the dead j 
 I make my holy hill his throne. 
 And wide his kingdom spread. 
 
 Ver. 5 — L. JYl. His wondrous rising from the earth 
 
 Makes his Eternal Godhead ^nown i 
 The Lord declares his heav'nly bijrth, 
 This day have I begot my Son. 
 
 The above is not more explicit than many other psalms^ 
 and very many hymns, on the subject of Christ's divinity. 
 
 1st Book, Ere the blue heav'ns were ptretch'd abroad, 
 Hymn2, ver. 1. From everlasting was the Word; 
 
 With God he was ; the word was God? 
 And must divinely be ador'd. 
 
 2d Book, A thousand seraphs strong and bright 
 Hymn 51, ver 4. Stand rouifd the glorious Deityj 
 But who among the sons of light. 
 Pretends comparison with thee? 
 
 ver. 5. Yet there is one of human frame, 
 Jesus array'd in tlesh and blood. 
 Thinks it no robbery to claim 
 A full equality with God. 
 
 The two following verses are of the same character, and' 
 only carry out the evidences of Christ's deity. Any one, 
 who has a desire to know whether the Dr. acknowledged 
 the divinity, and even personality of Christ, will soon be 
 satisfied if they examine die English editions of his poetry 
 with an unbiassed rnind. Indeed, a quotation from the- 
 preface to his Doxologies, ought to put this question to rest. 
 In it he says — I cannot persuade myself to put a full pe- 
 riod to these divine hymns, till I have addressed a- special 
 si)ng of glory to God the Father, the Son, and the Holy 
 
142 
 
 ON PSALMODY. 
 
 Spirit. Though the Latin name of it, Gloria Patra, be re- 
 tained in our nation from the Roman church; and though 
 there may be some excesses of superstitious honour paid 
 to the words of ity which, may have wrought some unhappy 
 prejudices in weaker christians, yet 1 believe it still to be 
 one of the noblest parts of christian worship. The subject 
 of it is the doctrine of the trinity, which is that peculiar 
 §lory of the Divine JS'ature, that our Lord Jesus Christ has 
 so clearly revealed unto men, and is so necessary to true 
 Christianity.^^ That the Doctor was no less on advocate 
 for the personality, than for the deity of Christ, and the 
 Holy Spirit, is manifest also from the following doxologyi 
 
 ^ 3d Book, Glory to God the Trinity 
 
 H. 29, V€7: 1. Whose name has mysteries unknown 5 
 
 In essence One, in person Three j 
 
 A social natvire, yet alone. Et alias. 
 
 As, however, it has been said . that in advanced life he 
 retracted some of these sentiments, when he became, in , 
 the courteous language of our author, a tea-pot; we will 
 see if we cannot trace his opinions until or during this 
 season of mental imbecility. His work, on the doctrine 
 of the Trinity, was published subsequent to the publica- 
 tion of his psalms and hymns. In the preface of this work,, 
 he says, "'Tiie late controversies about the important doe- 
 trine of the Trinity, have engaged multitudesof christians 
 in a fresh study of that subject^ and amongst the rest I 
 thought it my duty to review my opinions and my faith. 
 
 In my younger years, when I endeavoured to form any 
 judgment on that article, the Sociivians were the chief or 
 only popular opponents. Upon an honest search of the 
 scripture, and a comparison of their notions with it, I 
 Wondered how it was possible for any person to believe the 
 Bible to be the word o? God; and yet to believe that 
 Jesus Christ was a jHej'e man. So perverse and prepos- 
 terous did their sense of the scripture appear,^ that I was 
 amazed how men icho pretended to reason above their neigh- 
 hours, could wrench and strain their understandings, and 
 subdue their assent to such interpretations. And I am of 
 the same opinion still.'' Again, '•^Vs\\^\-i\ lately resumed 
 this study, I found that the refiners of the Arian heresy 
 had introduced a much more plausible scheme than that of 
 Sox^inus. While I read some of these writers,. 1 was so 
 
EXAMIXATION. 
 
 14a 
 
 wuch divested of prejudice, and so sincerely willing to 
 find any new light, which miglit render this sublime doc- 
 trine more intelligible, that some persons would have 
 charged me with indifference. But 1 think my heart was 
 right in these inquiries. And as the result of my search, 
 I must say, that I am a steadfast and sincere believer of 
 the Godhead of Christ still. For though those authors 
 give a rational and successful turn to some places of scrip- 
 ture, which I once thought did contain a substantial argu- 
 ment for that truth: yet there never was any thing that I 
 could find in these new writings, that gave me a satisfying 
 answer to that old, that general and extensive argument 
 for the Deity of the Son and Spirit, which I have proposed 
 in its clearest light in the eighth proposition." 
 
 I will now give as many of the propositions, which the 
 Dr. lays down, in the opening of this discourse, as I think 
 will fully unfold his sentiments on this subject. 
 
 VII. Prop. **The peculiar and distinguishing charac- 
 ters of Godhead, are those names, titles, attributes, 
 WORKS and worship, which God has assumed to himself 
 in his word, exclusive of any other bein^; and has either 
 asserted them, expressly, to belong to himself, or left it 
 sufficiently evident in his word, that they belong to him 
 alone. 
 
 VIII. Yet these very names, titles, attributes, works 
 and worship, which are peculiar to God, and incommuni- 
 cable to another, are ascribed to three, by God himself, 
 in his word; which three are distinguished by the names 
 of Father, Son, and Spirit. 
 
 IX. There are, also, some other circumstantial, btit 
 convincing evidences, that the Son and the Spirit have 
 the true and proper Godhead ascribed to them, as well as 
 the Father. 
 
 X. Thence it necessarily follows, that these three^ viz. 
 the Father, Son, and Holy Spirit, have such an inti- 
 mate and real communion in that one Godhead, as is suf- 
 ficient to justify the ascription of those peculiar and dis- 
 tinguishing divine characters to them. 
 
 XI. Since there is, and can be but one true God, these 
 three, who have such a communion in Godhead, must 
 properly be called the one God, or the oNLYTRUii God. 
 
 XU. Though THE Father, Son, and Spirit are but 
 
144 
 
 ON PSALMODY. 
 
 me God, yet there are such distinct properties, actions, 
 characters and circumstances ascribed to these three, as 
 are usually ascribed to three distinct persons among men* 
 XIII. Therefore, it ha« been the custom of the chris- 
 tian church, in almost all ages, to use the word ''person,'^ 
 in order to describe these three distinctions of Father, 
 Son, and Spirit, and to call them th^^ee distinct persons." 
 See Pres. Mag. July, 1821, and Watts on the Trinity. 
 I would have given a larger quotation, would my limits 
 permit — but the above is sufficient. 
 
 Such are the propositions, which the Dr. undertook to 
 defend, against both Arians and Socinians. How then his 
 
 longing to his system, and that by the arguments we have 
 seen, I am quite unable to comprehend. 
 
 But Mr. M'M. adopts another plan, to convict the Dr. 
 of being guilty of "a bitter libel against the inspired songs 
 of Zion." I had intended to have given a long quota- 
 tion from the preface and essays on psalmody, by the Dr. 
 but as I have already taken up so much of the reader's 
 time with it, I shall only give a short one, in the manner 
 of Ruffner, or rather, to save myself some trouble, I will 
 transcribe it from his book. In this passage I will do as 
 the author above mentioned, put the part, in Italic letters, 
 which Mr. M'M. left out, to make the language of Watts' 
 book as bad as possible. Speaking of the psalms and their 
 ceremonial form, he says — - 
 
 Thus, by keeping too close to David, in the house of 
 God, the veil of Moses is thrown over our hearts. While 
 ■we are kindling into divine love, by the meditations of the 
 loving kindness of God, and the multitude of his tender 
 mercies, within n few verses some dreadful curse against 
 men is proposed to our lips, that God would add iniquity 
 to their iniquity, nor let them come into his righteousness, 
 JfUt blot them out of the book of the living, Ps. cxix. 27, 28, 
 which is so contrary to the new commandment of loving 
 our enemies, and even under the Old Testament is best ac- 
 counted for by the spirit of prophetic vengeance. 
 
 Some sentences of the psalmist that are ea^pressive of 
 the temper, (or state) of our own hearts, and the circum- 
 stances of our lives, may compose our spirits to seriousness, 
 avd allure us to a sweet retirement within ourselves; but 
 
 enemies can, so pertinaciously 
 
 errors as be- 
 
EXAMINATION. 
 
 l45 
 
 Me meet with a following line li'hich so peculiarly belongs 
 to one action or hour o f the life o f David or o f Asit-ph, that 
 it breaks off our song in the midst; our consciences are 
 affrighted, lest we should speak a falsehood unto Ctod; thus 
 the powers of our son Is are shocked on a «udden, and our 
 spirits ruffled, before we have time to reflect that this may 
 he sung only as a history of the ancient saints. Besides, 
 it almost always spoils the devotion by breaking the uni- 
 form thread of it; for while our lips and our hearts run 
 sweetly together, applying the words to our own case, there 
 is something of divine delight in it, but at once we are 
 forced to turn off the application abruptly, and our lips 
 speak nothing but the heart of David." As Mr, M'M. 
 took care to throw out all that part that is printed, as wfc 
 have said, in italics, it is not necessary to subscribe to every 
 word of Watts, to see that our author had little disposition 
 to do him justice; but, by garbled quotations, to render 
 his sentiments or expressions as offensive as possible. Had 
 our author, however, thought proper to have given another 
 quotation from the Dr. it would have explained his views, 
 without the necessity of accusing him of enmity to the songs 
 of Zion^ or of uttering a bitter against them. He says, 
 By reading we learn what God speaks to us in his woVd; 
 but when we sing, especially unto God, our chief design is> 
 or should be, to speak our own hearts and words unto God, 
 By reading we are instructed what have been the dealings 
 of God with men in all ages, and how their hearts have 
 been exercised, Sacm^ut songs are generally expressions 
 of our own experience or of his glories; we acquaint him 
 with what sense we have of his greatness and goodness, and 
 that chiefly in those instances which have some relation to 
 us. I will not assert it unlawful to sing to God the Avords 
 of other men, which we have no concei n in, and which are 
 very contrary to our circumstances, &c. yet it must be con- 
 fessed, abundantly more proper, when we address God in 
 a song, to use such words as we can for the most part assume 
 as our own." This last quotation gives the sentiments of 
 the Dr, respecting the difference between reading and sink- 
 ing, and the design of both; such too, are our own senti- 
 ments on the same subjects. Had we room to give more 
 copious extracts from the Dr's own language, and in the 
 order he has given it, every reader would see, that our au- 
 13 ' . 
 
116 
 
 On psalmody. 
 
 thor was very far, indeed, from doing his sentiments jus- 
 tice; and that the charge of eamitj against the Psalms ol' 
 Davids is a gross slander. Of singing the Psalms implying 
 2L falsehood^ see this work, p. 44. But if the Dr. were 
 the enemy of the psalms, and if his heterodoxy were greater 
 than has been alleged, how does that effect his psalmody? 
 Does GqA Bever employ imperfect men, erroneous men, 
 or even wicked men, to do good in his Zion.^ Does he not 
 both fmm babes and from the wrath of man, as he sees good, 
 ordain praise? Who was itdelivered those sublime prophe- 
 sies recorded in Num. xxiii. .and xxiv. ? Or the prophesy 
 recorded John, xi. 49^52? If God were pleased to em- 
 ploy, in such a service, Balaam and (Caiaphas, is it impos- 
 sible he should make use of Dr^ Watts for the edification of 
 the church?. Nay, even David would never have given us 
 the Psalms on the principle that God does not employ erring 
 men and wicked men, in the service of his church. And, 
 if he afforded to those already mentioned an extraordina- 
 ary afflatus, why might he not afford in the present case, 
 at least an ordinary supply? If so too, what is the mean- 
 ing of all the vituperation and abuse of the character and 
 misrepresentation of the sentiments of Dr. Watts? What 
 has any of it do with the question of the privilege and duty 
 of christians in the exercise of praise to God, through the 
 Lord Jesus Christ? I feel then, that while it is fully evi- 
 dent that the Dr's sentiments have been greatly misrepre- 
 sented, and his language mutilated and garbled for that 
 end, all this is entirely off the subject, and has in truth 
 nothing to do with it 
 
 Neither, indeed, has the Hymn book of Watts, any im- 
 taediate connexion with the question. If it is erroneous, 
 it- ought not to be employed; but whether erroneous or 
 otherwise, it determines nothing of the christian's duty, as 
 to the general principle. 
 
 We have seen the attempts which have been made, by a 
 some think argument, and by ascribing the orthodoxy of the 
 Psalms and Hymns to Dwight, to criminate Watts, and 
 prove the heresy of the psalmody he composed. I will now 
 notice a little the critical acumen our author has display- 
 ed, for the same end. After exposing the no small shallow' 
 ness of Freeman and Baird, he exemplifies his sentiments, 
 by a few remarks upon Watts, beginning with Psalms xlv. 
 
EXAMINATION. 
 
 ill 
 
 f>_^lj'pon thv right hand did stand the queen in gold of 
 Ophir. 
 
 Upon tliy right hand did the €[ue«n 
 
 In gold of Ophir stand. Rouse. 
 
 At his right hand our eyes behold 
 
 'I'lie queen, array'diu purest gold: 
 
 The world admires her heavenly dress, 
 
 Her robes of joy and rig^t'ousness. TVatts. 
 
 Our critic says, these *Uwo last lines labour under the 
 very great inconvenience of being untrue; for the worlds as 
 distinguished from the churchy never arfmir^fi her heavenly 
 dress, her robe of j.oy and righteousness." It so happens 
 that the untruth lies with the critic, and not with the poet. 
 The poet did not say whether he was viewing the world, as 
 distinguished from the church, or not. This, however, is 
 no more than a quibble. Both the psalm and the poet are 
 speaking of the spread of the gospel, and the impression it 
 makes on those called the people, by the one, and the ivorld 
 by the otherj which has the same signification in scripture. 
 Ai»;ain — 
 
 A soul distress'd with sin's desert 
 
 My God will ne'er dispise. Watts. 
 
 Our author says, " The cases of Cain, Judas, and all the 
 trembling devils in hell, falsify the assertion." I was at a 
 little loss whether to stain my page with his language, or 
 let it pass. It is not like the language of a man who in- 
 clines to speak in a sober manner of serit)us things; but not 
 all the infernal witnesses, to whom our author has appealed, 
 and his own testimony into the bargain, would make the 
 assertion false, without the aid of that wilful misconstruc- 
 tion, of which, however, our author has given us many 
 specimens. Watts is not speaking of the feelings of des- 
 pair, but a broken and contrite heart, as the rest of the psalm 
 shows. This then is merely an ellipsis, which no one can 
 be at a loss how to supply. The phraseology might be 
 better, but it is a gross misrepresentation to construe it as 
 Mr. M'M. has done. After all, too, there is a most striking 
 similarity between it and the version of Rouse. If the one 
 is wrong, the other cannot be right; and I do not doubt but 
 Mr. M'M's. witnesses would give the lie to Watts, Rouse, 
 and David, although they should all speak by the same 
 spirit. 
 
14^ 
 
 ON PSALMODY. 
 
 Again— 
 
 ShouTdst thou condemn my soul to hell, 
 
 And crush my flesh to dust, 
 Heav'n would approve thy vegeance weli.. 
 
 And earth must own it just. 
 
 Watts. 
 
 Our critic says, " The words and sentiment of the imitation 
 are in direct contradiction to the word of GU)d, in such a 
 ease; and are only fit for one in the gall of bitterness and 
 bond of iniquity. " If our author has ever realized the ex- 
 ercises of a convinced sinner, he must have experienced 
 something very like what the above stanza describes. He 
 did not calculate the anxiety of his mind^ by the correct- 
 ness of theological systems* He did not stand before God 
 and say, " I have repented of my sin— I have a right to 
 pardon — it would be unjust to condemn me — both earth and 
 heaven would declare it to be so." The fact is, that the 
 diftxjrence in sentiment, between it and the prose, or Rouse^ 
 is so small, that none but a critic's eyes would discern it,, 
 and lie only by the help of his imagination. Once more, 
 
 He comes to make his blessings flow, 
 
 ITar as the curse is found. TV %tts. 
 
 Mr. M'M. says, '*^The curse is upon all devils and wick- 
 ed men universally. — Is a smooth line of poetry, though 
 containing a false doctrine, of more importance than the 
 truth of God's word?" Our critical author, appears to have 
 a great fondness for employing devils and wicked men to 
 assist him, but they are poor help at best,, and none at all 
 here. 
 
 The first thing I remark is, that our author has done here, 
 as in some other places, first misrepresent,, and then 
 criticise. He sets down, Fs. xcviii 2, ''^TheXord hath 
 made know his salvation."-— Then Rouse's paraphrase, . 
 
 The Lord God his salvation, 
 Hath caused to be known. 
 
 lie then places with these, Watts' paraphrase on the third 
 verse — 
 
 He comes to make his blessings flow, 
 Far as tbe curse is found. 
 
 Let us, however, compare the verse which Watts para- 
 phrased, with these lines,, and.- see how they agree — v.. S,, 
 
EX AM'IN ACTION. 
 
 149 
 
 All the ends of the eartli have seen the salvation of our 
 God." Prose translation — 
 
 And the salvation of our God 
 
 All ends of the earth have seen. Rouse. ^ 
 
 He comes to make his blessings flow, 
 
 Far as the curse is found. Watts. 
 
 The reader v.ill easily perceive, that these lines v/efe not 
 intended as a paraphrase of the second verse, and w hy our 
 author represented it so, is best known to himself. 
 
 I next observe, that it is quite information, that the 
 curse extends to devils. The psalmist is speaking of the 
 salvation afforded in the gospel of Christ. Now, what- 
 ever salvation that was, the curse it came to remove, is 
 the one of which the poet speaks, and no other. Now, I 
 would ask our author, if devils have any thing to do with 
 the curse incurred by a broken covenant of works, or a 
 rejected Saviour. They will suffer for their own sin; but 
 not in mane's curse, unless as his tempter. The question 
 may then be retorted on our author; is a pmart criticism 
 of more importance than the truth of the gospel? 
 
 I again observe^ that the subject is not the extcntion of 
 the gospel to mankind as individuals; but to the different 
 countries and regions of the earth. If our author is dispo-' 
 sed to take the meaning of the psalm to the regions of dis- 
 pair, we will be equally justified in applying it to the man- 
 sions of the blessed; and then it is much farther than the 
 curse. But tlie criticism is at best silly, and it is not worth 
 while to follow it. 
 
 But, inquires Mr. M'M. '*Is the langxiage of the imiifl- 
 flow here, the language of the text or of any other scripture?"^ 
 Any one who will read the fifth chapter of the Epistle to 
 the Romans, especially from the fifteenth verse to the end, 
 will not believe Mr. M'Master, and the apostle both. 
 
 Where sin abounded, grace did muck more abound," is 
 of itself sufficient to< settle the question.- Our author would 
 do well to relinquish the office of a critic, for he knows as 
 little about it, as other men, and less than many. Neither 
 will the cloud of witnesses he has summoned from the in- 
 fernal regions, enable him to falsify Watts in these places. 
 
 In the version of psalms by Dr. Watts, there are about 
 2000 verses; of these, our author has attempted to play the 
 X3* 
 
critic, "vvitH about six; \vit\\ what success the reader \\' HI 
 judge.^ Could any one doubt the disposition of our authoi" 
 to find faults, errors, or heresies? No, surely : but, while 
 attempting to establish the some think, of some body, or of' 
 nobody, he exercises his critical powers, on these six verses 
 —brings devil* and wicked men to help him, and — quits. 
 Better he had quit before he begun. More than six 
 verses of Rouse's paraphrase, could be shown to be except 
 tionabk; but I have given my view of that matter already. 
 So much, however, for the heresies of Watts, and the erroVs 
 ID his psalms. 
 
 It is now time to pay a little attention to some things our 
 author has said respecting the Science of Praise," and its 
 autlior. He says, *'The Rev. Dr. James^ Latta, of 
 Glresnut Level, Pennsylvania, appeared as the chief cham- 
 pion, in the latter part of the last century, for a new system 
 of sacred songs; and also the most confident enemy of the 
 scripture Psalms. Some copyists of the Doctor, such as 
 Messrs. Freeman and Baird, of inferior standing in the 
 Presbyterian church, have since appeared in the same cause. 
 As these lag behind their original in every thing but in 
 virulence against the inspired songs of Zion,they shall now 
 occupy but little of our time : our attention shall chiefly be 
 directed to the coiKiusions of Dr. Latta,-' p. S3. 
 
 As Mr. Freeman has, some time since, given " an ac- 
 count of the deeds done in the body,*' it is altogether a 
 matter of indifference to him, what standing is assigned to^ 
 him by the Apologist; it cannot affect his standing before 
 God: neither does the author of the Science of Praise, see 
 any thing in the expression, that deserves the least atten- 
 tion, unless it is the spirit which it so manifestly breathes. 
 On the other parts of the quotation, however, I observe, 
 that it is not true that Dr. Latta was the confident enemy 
 of the scripture Psalms— it is not tnie ihfLt Baird is virulent 
 Against the inspired songs of Zion- — it is not true that Latta 
 was the original of Baird, or that Baird was the copyist of 
 l^atta — a-nd, I believe, itis not inte respectingMr. Freeman; 
 for, although I have not seen Mr. Freeman's performance, 
 I can more easily believe that our author would misrepresent 
 him, as he has done others, than that he was the gnemy of .' 
 scripture Psalms. 
 
 *• The resVtU of aa opinion," says otir author,, *«'is^iidi^ 
 
EXAMINATION^. 
 
 always seen by its advocate; and when disavowed, though, 
 it belong to his system, should not be imputed to the man."' 
 He appears, however, to calculate by the rule of inverse 
 proportion; as in the ratio of our profession of regard for 
 the Psalms and disavowal of the contrary, he urges the 
 charge of enmity. This may be a little of the consistency^ 
 to which he is so strongly attached. In the preface of the 
 Science of Praise, is the following paragraph — Wliatever 
 may be the qualifications or defects of the following essay, 
 it is presumed that at least it will possess a claim to some 
 originality, as neither matter or form has been obtained from 
 any person on earth. The word of God, and careful re- 
 flection, are the sources from which I have extracted what 
 follows, except the few historical references which I liave 
 given. " Mr. M'M. had no evidence, atid could have none, 
 to contradict the above statement; but, in defiance of evi- 
 dences, for the purpose of giving expression to th€ feelings 
 of his mind, he gratuitously, repeatedly, a.nd untruly, states- 
 the author to have been the copyist of Latta. No sooner 
 had the book of Mr. M'M. circulated, than this was retai- 
 led, on his credit,. among the Reformed; and that I had just 
 written the discourse of Latta^ with a little alteration of 
 style, and arrangement, was the common impression: 
 whereas,, the literal and unvarnished truth is, that I had : 
 never read the *' Discourse" of Dr. Latta, at the time the 
 Science of Praise was published, nor had I any other work 
 of the kind, large or small, to aid me in its preparation^ 
 The above extract, from the preface, presents the literal 
 truth. Whether Mr. M'M. will choose to assign the ori- 
 gin of the present work to any other person, I neither know 
 nor care; the slanderous falsehood is now refuted and re- 
 turned to its proper owner; nor do I anticipate that it cau^ 
 ever be requisite hereafter to notice it. I only, therefore^ 
 add, that I would not be the plagiarist of any man upon 
 earth, not even the authnr of the Apology; and that, what- 
 ever I present as my own, shall never be claimable by another. 
 
 But owr author has also represented me a» the virulent 
 enemy of the songs of Zion. And what are the proofs? 
 They are by quoting, at least /oztr times, one passage, mu- 
 •tilated and misrepresented; but never one time, sls it is in 
 the original — by making for me, with others, a creed whick 
 I never believed — putting it in language I never wrote — ^ 
 and adding my signature, to which I never consentedo 
 
ON PSALMOBY. 
 
 If this is either honest, or honourable, things have lost 
 their names, and right and wrong have changed places. 
 Here are the pages of the ^* Science of Praise," to which I 
 refer: In this period," (the fourth century,) " the Arian 
 heresy succeeded to the heresy of Paul of Samosata. It 
 suited both of these to endeavour to supersede the use of 
 those hymns, which expressly recognised that divinity to 
 which they were opposed. Their errors could not be ex- 
 pected to succeed so well while hymns were continually re- 
 freshing the minds of the worshippers, with the all -impor- 
 tant doctrine of the Divinity of Jesus. But by recommending 
 the Paalms of David in their stead, under the specious ar- 
 gument of their divine authority, their minds might be 
 gradually led from the doctrine of a Divine Saviour, to that 
 of a pattern of piety and virtue^ dying for the confirmation 
 of his doctrines^ and an example to his followers. 
 
 The Psalms of David were properly suited to such a 
 designed perversion of truth.- Their application to Christ 
 is obscure and figurative,- and of course they were more* 
 easily evaded or misapplied," p. 81. 
 
 In this passage, we may be allowed still to believe there 
 is no ambiguity, no mistake, and no necessity or excuse for 
 one in the reader* It is stated, first, that the Arian heresy 
 succeeded that before mentioned- — second, that the Arians 
 adopted the specious policyr which they still practice, a- 
 gainst creeds, confessions, or any writings which explicit- 
 ly recognise the divinity of Christ, viz. that the Bible is 
 sufficient^ and no other formulas are necessary, or admissi- 
 ble — and thirdly, that the design of all this, as it still is, 
 was to lead the minds of men from correct to erroneous 
 views of the Redeemer's character and oflice. 
 
 In the next passage, the Psalms of David are said to 
 have b^en properly suited to such a designed perversion- 
 of truth." And why? Their application to Christ, is ofr- 
 scure and figurative; and, therefore, more easily evaded or 
 misapplied. If it is wrong to say that the Psalms are ob- 
 scure and figurative, the apostles must have greatly erred. 
 Paul terms the whole service, beggarly, shadowy, &c. and 
 Peter alleges, that the prophets themselves did not know 
 the full meaning or extent of their messages, and that evea 
 the angels desired to look into them. If, then, there is 
 Bothing obscure in them to our authorj.his poweiS must be 
 
EXAMINATIOK, 
 
 unrivalled indeed. After all, too, this use of the Psalms 
 bj errorists is termed evasion, misapplication, and design- 
 ed perversion. This might have saved the sentence from 
 the construction it has received from our author and his 
 friends. But the expression that the Psalms of David were 
 properly suited to this perversion, appears to alarm our 
 friends very much. Let us, however, consider it a littlco. 
 Was not the grace of God, manifested to Abel, properly 
 suited to call forth the malignity of Cain's heart? But does 
 that reflect on that grace No. Was not the coming of 
 Christ, and the promulgation. of his gospel, properly suited 
 to bring, not peace, but a sword; and make a man's enemies 
 those 0? his own house.^ But does that reflect on the wisdom 
 or the mercy of the Saviour, or the glory of his gospel? No. 
 Finally : the offensive passage in the Science of Praise," 
 -w dis properly suited to invite our author to misrepresenta- 
 tion; but I am unable to help it. My language was not the 
 cause, as in these other instances, it only gave the occasion* 
 Did Mr. M'M. however, believe, that the above passage 
 conveyed or contained the very exceptionable sentiments he 
 has attached to it? I think he neither did nor could think it* 
 My reasons are, that there is no ambiguity in the language; 
 and what is more decisive, is that, if the language employ- 
 ed had carried an exceptionable meaning with it, Mr. M'M. 
 would not have felt himself reduced to the necessity of 
 misstating it, in order to misrepresent it. The latter part 
 of the paragraph, which is explanatory of the former, is 
 never quoted — the part quoted is never given in its own 
 form; but important words are left out, and the language 
 transposed, to give it a colouring that does not belong to it. 
 Such are the means by which our author proves his char- 
 ges — by some th ink — by strange if he would not — by gar- 
 bled, mutilated, and perverted quotations. 
 
 A Rev. friend of my own, who had not read my book, 
 upon perusing the Jlpology told me, that I certainly must 
 have expressed myself at least incautiously,, or Mr. M'M. 
 would never have represented it as he did. He, however,, 
 procured my essay, and on a subsequent occasion, having 
 inquired whether he were yet of the opinion that my lan- 
 guage was exceptionable, or incautious, he indipiantly 
 replied, No sir. There is nothing improper in your 
 language, nor could any man of common sense misunder-^ 
 «itand itv'' 
 
t54 
 
 ON PSALMODY. 
 
 To give one other instance, out of man?/. An Elder ii* 
 the Associate Reformed church, when animadverting with" 
 severity on this paragraph, which has been a copious theme, 
 was asked whether he had read it; to which he replied m 
 the negative. It was offered — he read it^ and again, when 
 interrogated on the subject, replied, that he had not seen 
 any thing so exceptionable in it; but that it must be the fact, 
 for Mr. J\PM, understood language better than him, and lie 
 said it was there f 
 
 Another instance, with respect to myself, will be suffi- 
 cient. Immediately after the*quotation already given, it is 
 said — "Thus the Socinian and Arian heresies had almost 
 driven the hymns of praise to Christ out of the church which 
 is honoured by his name. They have also partly restored 
 the Jewish method of praise, although it is far from corres- 
 j)onding with the nature, design, precepts or examples of 
 that ordinance. These are as a cloud of witnesses placed 
 before us. They demonstrate the necessity of offering ' with 
 ihe spirit and the understanding,' the Sjjontaneous effusions 
 of devout affections, holy zeal, pious gratitude, and fervent 
 love, to him who is the divine author and supreme object of 
 every act of worship," p, 82. As one article of the creed 
 our author has made for us, is taken from this paragraph, 
 by placing them together, the reader will see whether the 
 original authorises that paragraph or not- — 
 
 XIV. That every christian possessing a poetical talent^ 
 is more capable, and as much authorised, to make a sys- 
 tem of psalms for the use of the church, as were any of 
 the inspired prophets — Nay, the spontaneous effusions of 
 the christian poet are preferable to the set compositions of 
 inspired bards." — Latta pp. 23, 96; Baird, p. 82; Watts' 
 Pref. p. 6. If the reader will take the trouble of compa- 
 ring the two sentences here quoted, the first from the 
 
 Science of Praise,'^' and the last from the " Apology," 
 p. 199, he will see, that except the two words spontaneous 
 *ffdsions, there is not even a similarity between the ex- 
 tract and the original, much less the sentiment charged 
 upon \L 
 
 Bad arguments," says our author, are presumptive 
 proof that the cause they subserve is not good," p. 97. If 
 this be true, the cause' which Mr. M'M. pleads must be 
 desperate indeed ! Yet I will not say that the cause of o«r 
 
EXAMINATION. 
 
 155 
 
 author is the worse for his manner of defence. A good 
 cause may have a very weak or a very wicked advocate; 
 but the bad arguments of our author, are not easily ex- 
 hausted, let the reason of their employment be what it 
 mav. t feel disposed, however, to hasten my examination* 
 to a conclusion, and shall notice but one other class of 
 personalities, which our author has employed in the con- 
 tro\ersy. He places himself on the seat of judgment, 
 calls our praises will-worship^ adding to the Word of God, 
 &c. &c. &c. then he flings vengeance around with an un- 
 sparing hand, and to save his charity, makes the crimes of 
 Nad ab and Abihu, n thoughtless mistake; and pronounces 
 Uzza a pious man, that he may have a kind of excuse 
 for not sending us all to perdition at once. ' He says, " On 
 this subject we have more than mere verbal prohibitions. 
 To succeeding ages God has set up actual monuments of 
 instruction and of warning. The fact of Nadab and Abi- 
 hu is full in point. In their character, there does not ap- 
 pear to have been any intentional opposition to the insti- 
 tutions of God. Thoughtless, perhaps, they brought, in- 
 stead of the stated fire from the altar, common fire from 
 the hearth. This appears to have been a very trivial de- 
 viation from the appointed order, but it was a deviation; 
 and God, by an alarming stroke, taught Israel that he 
 would be sanctified in them that approach to worship him, 
 by a punctilious regard to every part of his institutions. 
 The death of Uzza impresses on the mind a similar lesson. 
 The apparent smallness of the deviation, and purity of in- 
 tention, never, in the sight of God, consecrated an inva- 
 sion of his prerogative, the exclusive right of settling the 
 matter and the forms of his own worship. Uzza was pi- 
 ous, and being actuated by a very laudable motive, the 
 safety of the ark of God, he took hold of it. But this was 
 not required of him, and his life was forfeited by his de- 
 vout temerity. God is still the same; strange fire, and 
 the intrusion of an unhallowed hand upon the ark, are as 
 offensive now, as formerly they were. He will not give 
 his glory to another. Whether are those who use scrip- 
 ture ^)salms, or those who employ our multiplied hymn 
 books, in the worship of God, most in danger, in the case 
 of psalmody, of unwarrantable innovation.^ Let this be a 
 <^uestion, not of disputation, but of conscientious inquiry/' 
 
156 
 
 ON PSALMODY. 
 
 p. 95. To view the above merely as a specimen of rea 
 soningj or argument, would relax the muscles of a stoic; 
 but to consider the liberty Mr. M'M. takes to aecomrao- 
 .date such awful transactions to his purpose^ is calculated 
 to fill the mind with much more solemn reflections. 
 What are his arguments? Having; assumed what he can 
 never prove^ that sinsing the praise of God in the language 
 of the present dispensation is will-worship — adding to 
 scripturen &c. he proceeds to inform us that "the fact of 
 Nadab and Abihu is full in point^^ — then acquits them of 
 intentional opposition to the institutions of God — then 
 what? whv the action was thoughtless and the deviation 
 trivial. This is all fine, but where is the proof? it is all 
 comprised in the word perhaps; a verv fit argument to 
 succeed an if — a why not — a some think — and strange if 
 he should not. But let us look at it again. Our author 
 here represents the Divine Being as inflicting a most aw- 
 ful punishment on Nadab and Abihu, who had no evil in- 
 tention, but for a thoughtless and trivial deviation from 
 the prescribed forms. Has our aut'^or himself never com- 
 mitted a thoughtless and trivial deviation? But the matter 
 is still worse with respect to Uzza : The devout temerity 
 — smallness of deviation — purity of intention — very laud- 
 able motive — and a pious man. Yet this pious man, with 
 all these qualifving circumstances, is struck down by the 
 judgment of God, in the act of transgression, and that too, 
 only a small deviation; without a moment to breathe forth 
 his penitence, or plead for pardon! This is shocking! ! And 
 for what is all this horrible stuff? just for the purpose of 
 saving appearances, while brandishing over our heads, or 
 fulminating against us the judgments here recorded. And 
 whv? because we sing the praises of our risen, ascended, 
 and glorified Redeemer, in the spirit of the new song, long 
 promised to the church. 
 
 On the subject of Nadab and Abihu's crime and punish- 
 ment, Scott, after supposing that they were elated with 
 the distinction to which they had arrived, says, they were 
 *'underthe influence of pride and ostentation; ancl it is 
 also probable they were in some measure heated with wine 
 — and without orders." Poole thinks, against orders, as 
 "well as drunk. Scott again, on verse 9, says, " As the 
 sin of Nadab and Abihu seems, in part at least, to have 
 
EXAmNATION. 
 
 15^ 
 
 been occasioned by a degree of inebriation, a law was on 
 this account enacted, that the priests should drink no wine 
 nor intoxicating liquor, either before or during their min- 
 istrations in the sanctuary; in order that their judgments 
 might be unclouded by the fumes of intemperance, when 
 required to practice or interpret the law of Ood"- — Scott 
 in locum. As too, this writer says in relation to Uzza, 
 <«No doubt the Lord saw that in Uzza's conduct, which 
 indicated irreverence and presumption"—Iii short, I can- 
 not tell precisely how great the guilt of any of the individ- 
 uals in question was, and I believe I know almost as much 
 about the matter as our author, notwithstanding he ap- 
 pears so well acquainted with the. operations of their 
 minds, and the reasons of the divine procedure. We 
 have no satisfactory reason, however, to think the men 
 pious^ or their crimes trivial. 
 
 Not tired with dealing out vengeance, our author grasps 
 another bolt, and hurls it, '* Cursed be the deceiver, which 
 hath in his flock a male, and voweth and sacriticeth unto 
 the Lord a corrupt thing." But after he has shot this 
 bolt, he calls out, " To no individual do I apply this mal- 
 ediction," p. 17S. Whether Mr. M'M. by this qualifying 
 expression, means to neutralize the threatened vengeance, 
 or — but I forbear. 
 
 But why this curse? Because our hymns are not equal 
 to the scripture Psalms — granted. This, says our author, 
 should settle the question — be it so, and lit us have it 
 distinctly expressed : thus, the songs of scripture are in- 
 expressibly superior to any songs of human composition; 
 therefore, no other than the songs of scripture should ever 
 be used in the worship of God. Again — The prayers of 
 that Spirit who helpeth the infirmities of his people, are 
 very far superior to any prayers we can present; there- 
 fore, we ought never to present any other than the pray- 
 ers of scripture, in the worship of God. Finally, the dis- 
 |jf courses of the prophets, of Christ, and of the apostles, are 
 by far better than any sermons we can preach, or any dis- 
 courses we can deliver; therefore, we must never offer in the 
 service of God, any discourses other than those of scrip- 
 ture, otherwise we shall be subject to the malediction of 
 *' the deceiver, which has in his flock a male, and voweth and 
 sacrificeth to the Lord a corrupt thing." The argument 
 
158 
 
 ON PSALMODY. 
 
 has just as much force in the one case as in the other. 
 General instructions are given to preach, pray and praise; 
 but- no man can show a confinement as to the matter or 
 words, in the one or in the other. As it respects quality, 
 somethiEg is said. We are to {>reach, not another gospel, 
 but the gospel of Christ— we are to praj, but according 
 to t^ie wi!! of God— we are to praise, but it must be with 
 the spirit and the understanding, and in the name of the 
 Lord Jesus. The man, therefore, who brings his imper- 
 fect sermons, or his imperfect prayers, is as much exposed 
 to the curse of the deceiver, as the man who offers his im- 
 perfect song of praise. Indeed our author writes with 
 such rash and irreverent presumption, as truly amazes 
 me. 
 
 Another of our author^s m-guments may be joined to the 
 above; where, speaking of Romaine, he quotes him as say- 
 ing. Experience demonstrates that God does bless the 
 singing of psalms in the churc^h, and does not bless the 
 singing of men's hymns." Whose experience may we 
 ask, has demonstrated the above? Not the experience of 
 Romaine or Mr. M'M. or those who have not employed 
 them, for they can tell nothing abaut ii. Not the expe- 
 rience af those who employ men's hyj^ans, for they assert 
 the contrary. Whose experience then is to decide — those 
 who have had experience on the subject, or those who have 
 bad none? The fact is, the experience of the greater part 
 of pious worshippers is. in direct opposition to the above 
 quotation. 
 
 In Mr. M'M's. animadversions on Dr. Ely's Review, 
 he does not deal so much in nicknames or opprohrious epi- 
 thets^ as in the preceding part of the work, but he amply 
 makes up for it in harder, taunt and ridicule, and in con- 
 temptuous language utterly unbecoming either the chris- 
 tian or the gentleman. Passing these, however, I wish to 
 notice a few things in that part of the work, as I do not 
 suppose that Dr. Ely, or any one else will ever think of 
 writing a reply to it. On the 169th page, he resumes his 
 favourite topic of adding to the Word of God, and seems 
 not a little dissatisfied that the Dr. should protest against 
 an insinuation of that character. If then the use af evan- 
 * gelical hymns, which are not considered as authority — are 
 mt attached to the Bible—are not made a term of commu- 
 
EXAMINATION. 
 
 159 
 
 nion, be adding to the scripture; wl^at edHstructior> ought 
 to be given to the adaption of an Act and Testimony, 
 which is used as authority;- and in which even political 
 opinions are made terms of communion? Ought this fo be 
 kss viewed as adiling to the Word? does this less author- 
 ise the demand 5* ''Who hath required thi-s at your hand?" 
 Were L to give an answer to our author's sagacious ques- 
 tion, "AVhat would be a correct and comprehensive de- 
 linition of will-worship?" I might be tempted to answer — 
 Making the political principles of a National Covenant, and 
 an Act and Testimony, terms of counuu-nion in the church 
 of Christ. 
 
 Our author reiterates his hare-faced slander of seml-infi- 
 delity, in taunting Dr. Ely about their uniting with the 
 General Assembly. He sets out to find a point where all 
 may unite — writes his ktters to the friends of union — then 
 taunts Dr. Ely for his weening solicitude for their uniting 
 with us. With whom," says our author, with Dr. E. 
 and his semi-Socinian brethren." This slander it is dif- 
 ficult to believe to be other tha4i deliberate and designed, 
 and the offspring of a principle which I forbear to mention. 
 It is truly painful to write with this man; he renders 
 language really necessary, that would not be so, in a con- 
 test with any other. He writes for union; Dr. Ely says, 
 *' come unite," and then he ridicules his weening solici- 
 tude — How candid! He again repeats his untrue state- 
 ment about Dr. Latta, &c. offering the Fathers as proof, 
 that hymns of human composition were . exclusively used, 
 in the three first centuries, which Dr. L. and his copyists 
 did not propose proving; although if they had, a single short 
 psalm is all that tas been shown to the contrary. Dr. E. 
 says, " What the Bible does not forbid, it permits. This 
 is a peculiar attribute of the Divine law." This Mr. 
 M'M. denies, and in an extravagant rhapsody of two pa- 
 ges, to prove its incorrectness, tries it upon purgatory^ 
 — prayer for tlie dead — midwife baptism — rauricular con- 
 fession — extreme unction—penance, &c. In lar less wri- 
 ting, however,- he might have tried it by a better- rule, and 
 it would have stood the test^ "Where no law is, there is 
 no transgression," is expressly the same sentiment, wheth- 
 er it applies to purgatory or not. 
 
 In reply to some remarks of the Dr's. about Hebrew 
 
160 
 
 (m FSA^LMGDY. 
 
 poetry, &:c. he says, '' Sage discoveries — very necessary to 
 be communicated to Seceders and Reformed Presbyteri- 
 ansP^ This little piece of pitiful party vanity, is scarcely 
 worth notice, and it was once hoped that no such invidious 
 distinctions would have bfeen introduced. But what will 
 become of our r?o?i-reformed Presbyterians, when all the 
 learning and sense are monopolized by Seceders and Re- 
 formed Presbyterians— Alack ! Alack ! ! 
 
 The remainder of these " Animadversions," is jiist a- 
 continuation of his vituperations, with some repetitions of 
 former statements, in the defence of sentiments we have 
 already considered. Neither have I a heart to follow such 
 a writer. 
 
 Let us now take a short review of his mode of writing, 
 and see what it ought to prove. A great part of our au- 
 thor's work, if not \i\s forte, consists in the personal abuse 
 of all who are in the way of his dogmas. This abuse con- 
 sists in nicknames, and scurrilous invectives — in the most 
 weighty, yet unfounded accusations — and the arraying a- 
 gainst them a number of the most terrible denunciations 
 in the word of God. Now, indeed, I have no kind of ob- 
 jection to a sober discussion of this question, and I would 
 render my most hearty thanks to the man who should, in a 
 sober and decorous manner, bring all the force that can be 
 made to bear upon the subject, against the sentiments I 
 have advanced f let them be tried to the utmost; but I 
 never can feel or express gratitude for the manner Mr. 
 M'M. has adopted; and can assure him that this is not 
 the age, when an authoritative manner, enforced by the 
 most offensive personalities, wiW buUy or terrify mankind 
 out of their sentiments. Stilly however, it is matter of re- 
 gret, that the denomination to which our author belongs, 
 and even his reverend brethren, have appeared pleased with 
 this very trait in the character of his work. Of this I will 
 give but two instances, one of each class. This will be 
 sufficient. These two will show, that although it is a ve- 
 ry possible case, that the book might be circulated for the 
 sentiments, while the manner was disapproved, the instan- 
 ces before us are particularly respecting the manner. An 
 individual of that communion in the city where this is. 
 printed, and one too of respectable rank in society, fre- 
 quently entering iiito debates on this subject,, was. found;' 
 
EXAMINATION. 
 
 161 
 
 to use the expressions, tea-pot and lag behind, more fre- 
 quently (and successfully no doubt) than any other argu- 
 ments. Mr. M'M. therefore, has encouragement to write 
 in the same style : it is, of course, probable he will not re- 
 linquish it. But what is more encouraging still, is, that 
 in the state of Pennsylvania, and west of the mountains, 
 one of Mr. M'M's brethren invited a clergyman, of a dif- 
 ferent denomination, to read the last edition of the Ajiol- 
 ogy. The person thus addressed, declined on the ground 
 of his scurrilous manner, and his abuse of the aged and 
 the dead. The proposal was renewedly urged by the con- 
 sideration, that he would see what a threshing he had giv- 
 en the Dr. meaning Dr. Ely. Now I very much fear, that 
 where this threshing spirit is cherished, by both the writer 
 and his readers, the sacredness of truth is in some danger, 
 even where there is no intentional departure from it. But 
 I think we have some reason to complain that, our author 
 is scarcely consistent with himself in relation ta this mat- 
 ter. He lays down the principle, that " a sentiment disa- 
 vowed, althougl) it belong to the system, should not be 
 imputed to the man" — and respecting his opponents, "that 
 they all have spoken many things in commendation of that 
 divinely inspired book, is matter of fact." It therefore ap- 
 pears to m€ a little difficult to reconcile the principle laid 
 down — the fact admitted — and the practice adopted. Were 
 it, however, a fact, that all those opposed to Mr. M'Mo 
 were deserving of all the epithets he has bestowed upoti; 
 them — that some of them lag behind — that others have 
 been drivelling dotards — that they all have beeji bloated 
 with self-complacency — and that Dr. Ely wrote " so much 
 in the style of nonsense, that it should probably be exempt- 
 ed from the charge of wickedness^^ — were all these cor- 
 rect, what does it prove with respect to the privilege and 
 duty of the church, in the exercise of praise.^— Nothing, cer- 
 tainly. Might we then' venture to inquire into the design 
 of this method of writing, I would not willingly attribute- 
 it altogether to the threshing spirit, or to a settled malig- 
 nity of temper; and when I look around, I cannot fix mjr 
 mind upon another motive, but one, viz. That by alarm- 
 ing the piety of some readers, at the imputed heresy and 
 profanity of those who differ from them; and by personal 
 abuse, exciting the abhorrence of others, against those- 
 14.* 
 
writeis, they may prevent their people frorn reading tnetr 
 h«oks, or hearing their argaments; Mr. M'M. has, on this 
 subject, proved vei y correct in his calculations, if they were 
 of this character. Besides the cases we have noticed, it 
 has often been urged as proof positive, of any charge he- 
 has seen lit to exliibit, and a triumphant refutation of 
 any argument produced againt them, that *' Mr. M'Mas- 
 ter "said it." This mode of writing, therefore, which our 
 author has adopted, will probably sustain his cause, better- 
 md longer tiian any other for which he can possibly ex- 
 change it. There is another advantage attend-ing thisr- 
 mode of writing; it has a tendency to prevent a reply'l 
 Few are able to repel such language,- without a degree of* 
 conformity to it; and many would rather let the caus6 
 take its course, than engage- in a battle of bilingsgate. • 
 Neither is the point of difterence any. thing nearer an ad= 
 justment, by proving or disproving the heresy of Dr. 
 Watts or others: n>inds of a certain cast, may be, indeed 
 led from the main question by it; birt tlie fact itself proves 
 nothing. Were the errors of his psalms and hymns es- 
 tablished^ it would evince the necessity of either correct- 
 ing or rejecting them,; but it could never affect the right, 
 iJie privilege or the duty of the church, in this part of' 
 worship. And would it not be considered as too presump- 
 tuous on our part, to suggest a hint to a writer of Mr, 
 M'M's eminence, it might be intimated i\\dii one^argument^i-^ 
 such as he demands of us, decided ' and c/ear, to establish' 
 our confinement to the Old Testament Psalms, would- do 
 more to convince us, if he should think such a result de- 
 sirable, than all the outcry he can ever raise about adding 
 to or taking from the book of God; or all the judgments 
 he can level at ouf heads. We may be allowed to hope- 
 that we have read those scriptures with as much attention 
 —with as much zeal--with as mu,c^\ deference-*--and with 
 as great a desire- to be conformed to theni, as the author of 
 the Apology;, and vv.e are not to lie menanced inti^ a relin- 
 quishment of our understandings, by a ras/i, rwc^e, and ir^ 
 reverent misapplication of those scriptures, by Mn M'M. 
 Il would indeed appear^ that; our author could preach.; 
 psalmody as well from Uzza,- as Mr. Wallace could from- 
 iShibboleth^ hut we are not in the least apprehensive, tha^: 
 the doom of eithec th© Ephraimitesj or the oth&rs,„ wilii 
 
BXAMmATION. 
 
 liefal us for offering up our praises in the very name of our 
 iiord and Saviour Jesus Christ; if it is done with the 
 spirit and with the understanding." 
 
 Let the reader carefully and deliberately examine the 
 arguments of the Apology, and see what they prove. The 
 foundation of his argument is laid in the 43are supposition 
 that our Saviour sung the Hillel — that his disciples were 
 not likely to depart from the example — that Paul and Si- 
 las sung David's Psalms — that these and these only were 
 recpmmended by Paul and James. All this, however, is- 
 gratuitous — without the shadow of proof. Neither is there 
 any evidence oftered, during tiie first and second centu- 
 nes, of singing a Psalm of David; and but one in the third. 
 In this discussion our author gives scope to his hard words, 
 and appears at no loss for epithets. While, however, I 
 say, as I have repeatedly said, tbat both our arguments 
 and conclusions have been shamefully misrepresented, I 
 do not say it in the spirit of retaliation, but as an unquali- 
 fied faot, for which I pledge my veracity, and stand rea- 
 dy to produce the evidence, from Church History, Mr- 
 M'M's book, and our own writings. I feel that the ev- 
 idence has been produced, but if any one should doubt 
 whether it were produced fairly, I am ready to give the^ 
 necessary satisfaction, or prove m^y own incompetency to> 
 any who may think it necessary to put me to the trial. 
 
 BesideS'tliis, it maybe observed, that the propriety of" 
 the employment of David's Psalms, is not the grand point 
 of disputation, nor any dispute except as to ceremonial pe- 
 eulrarities. Our author, how^cver, employs his time, and" 
 pen and paper in defending th-ese psalms without an antag- 
 onist. He gives a mutilatedj and partial history of the 
 ancient church; and one equally so of the modern, in re- 
 lation to this matter. After he has triumphofntly proved, 
 that the old psalms may or ought to be used, he brings for- 
 ward Horne,^ Scott, Davidson and Horsley, to show that 
 some very handsome things have been said of them. Had 
 he applied to us, we could have furnished him with ten 
 times the number; but what does that prove? It just a^- 
 ^empfs ^0 ^rore, what has not been denied, and is not in 
 question; but it very successfully, in many cases, leads 
 his readers from the subject to a useless discussion. Buti 
 whenever he approaches the real question} respecting- 
 
164 C5N PSALMOBr. 
 
 hymns of human cpniposition, in his sixth reason^ he tlis- 
 covers that he is run out. He says, " I am forbidden by 
 mj prescribed limits, to expand the subject much farther;" 
 and then declaims a little in liis accustomed style. I 
 should have supposed that so great a logician as our author, 
 would not have exhausted himself on irrelevant matter, so 
 as to prevent his attention to the main question. One 
 reason is assigned, however, that the admission of hymns ^ 
 tends to corrupt religion. It might have been expected, 
 that few would have brought forward such an argument, 
 in the present day. The argument, from the use, to the 
 abuse, has long been exploded. Many by preaching, dis- 
 sesninate errors; therefore;, let no one preach the gospel—- 
 and as our author says, every denomination inculcates 
 their own opinions, from the pulpit, let us inculcate none. 
 Our author does not act, according to this principle, either 
 " as to press or pulpit. We have satisfactor}^ evidence, 
 that in the early ages of the church, hymns were not only 
 extensively used, but were a de^iiository, Q.nd defgnce, of 
 orthodox sentiments; and if the enemies of truth, some- 
 tivnes took that mode to express^ or disseminate their er- 
 rors, it did not prevent the others, but quickened their zeal 
 in their employment of hymns, expressive of the purity of 
 their sentiments — ^and the vigour of their faith. 
 
 The evidences too, which our author has brought for- 
 ward, at the different periods of history,, have generally,. 
 I think I might say universally, proved all we could wish 
 on our side. Tertullian, Flavian, Ghrysostora. Ambrose^, 
 and Augustine, with many others, establish the fact of 
 modern hymns havifig been freely used, in the purest parts 
 of the church, during the early ages;, and Huss, Luther, 
 and others, establish the same fact in their time, and by 
 their own practice.. 
 
 The modern witnesses leave our author in the same 
 situation; for while they say those line things, that he has 
 quoted, they never think it inconsistent with due respect 
 for the psalms, to employ a gospel song. Such are Horne, 
 Scott, Ridgley and others; some of whom enjoin it as a 
 duty inculcated in the New Testament; and Ridgley, who 
 seems to hesitate more than any of the others, says that it 
 gives him no offence to employ such hymns. 
 
 There is, however, another principle that is brought for* 
 
EXAmNATION. 
 
 165 
 
 ward to sustain the sinking cause. It is expediency, &nd 
 to this is added " With that which is doubtful in the wor- 
 ship of God we should not venture," p. 94. To a certain 
 extent, both these principles are good, but do they apply? 
 I think not. Mr. M'M. I expect, has no doubt, but he is 
 authorised by the word of God, to subscribe to Covenants, 
 and an Act and Testimony, of a certain form, generally 
 known. I would have very serious doubts on that subjects 
 I have not the smallest doubt, respecting the duty of the 
 worshippers of God to ofter, at least a considerable propor- 
 tion, of their songs of praise,- in the language of the present 
 dispensation, and expressly in the name of Christ, and 
 while they use the song of Moses, not to forget the song of 
 the Lamb. Where is the umpire? Is it Mr. M'M's doubts 
 or mine? Say the word of God. Mr. M'M. however has 
 no question but that word'is on his side, and I have as 
 little that it is on mine. He msij abuse me, because I sing 
 a gospel hymn, about which he has such strong doubts:' 
 yet that will not convince me, nor induce me to retort on 
 his Covenants and Testimony, however strong my doubts 
 may be; although I must think him quite vulnerable in 
 that quarter. Doubting^ therefore, can decide nothing on 
 this subject, for our douhts, SLixd our certainties, operate in 
 opposition to each other, and neutralize both, except as 
 his weight may be greater than mine. As, therefore, I 
 have no doubt respecting my duty, expediency is out of 
 the question; for whatever is a duty, \s expedient. Al- 
 though then, our author should contend, as i,ealously as 
 conftdently, as rashly, and as ignorantly, for God, as did 
 the three friends of Job, it may so happen, and we think 
 it will, that his bills of indictment, however plausibly, 
 drawn up, will be ignored, so far as respects the subjecfc 
 before us. When our author, too, brings forward the 
 demand, *' Who hath required this at your hand?" we 
 may be permitted to think, that we could give a more 
 scriptural and satisfactory reply, than our author and his 
 friends, as to some of their ov/n principles and practices. 
 
 Another expedient, employed in this argument, is, to 
 play upon the words paraphrase, imitation, version, &Co. 
 The specimens I have given of versions, might lay that 
 conceit, of the psalms by Rouse having any higher claim 
 Uian the others. But this is always termed, the Psalms of^ 
 
o:n psalmody. 
 
 David—Ethers are called paraphrases — and Watts^ °w' 
 termed, with contemptuous emphasis, an Imitation. But 
 what is an vmitatiGn?^ Any thing that is made witli a 
 (Considerable degree of likeness to another, maj be called 
 an imitations and the nearer the a^pproach to the original, 
 the imitation is the better, until it ceases to be more, or 
 less, than the original itself; or the imitation so perfect 
 that a distinction cannot be made. It is manifest^ then, 
 that no version we have ever-obtained, has been any thing; 
 more than an imitation, although some of them have been 
 better likenesses than others. There are at least five or 
 six other paraphrases, that have as fair a claim to the title 
 of David's Psalms, as the version, yr paraphrase, by Rouse. 
 But a considerable proportion of the worshippers in some 
 churches, are kept extreme!}^ ignorant on this subject, t 
 wish there were not reason to believe that it is intentional. 
 In my vicinity, are found, as well as elsewhere, those who 
 contend, that the pamphrase now in use, came just as it is 
 from the hands of David I How does this happen too, 
 among those who boast of religious information above 
 others? The reader will answer the question for himself. 
 It may not, however, be inGxpedlent- in di-awing toward a- 
 conclusion, to review the arguments I have attempted to 
 ky before the reader. These indeed are not likely to 
 meet the good graces of Mr. M'M. Speaking of Dr. 
 Latta, and others, he says, "As respects their reasoning, 
 I have rarely met With any thing,, bearing the name, so 
 contemptible." When we shall have learned, to estab- 
 lish our principles, by perhaps, probably, if, ivhij not, &c. 
 &c. we may expect to rise in our author's scale of logical 
 excellence; but while we use the law and the testimony^ 
 and the most respectable historians, the difficulties they 
 place in our author's way, will doubtless excite hisjndig- 
 nation, aad contempt, and it is much easier tt> express- 
 those feelings, than to answer our arguments^ 
 
 In tlie present work, the reader will recollect, that we 
 have attempted to ans^w^er a demand \v?n\c^ by Mr.. M'M. 
 of evidence of songs, of human composition, having ever 
 been admitted to. a place in the worship of God. It is be- 
 lieved, that this demand has been fairly met, and in the first 
 chapter, fully answered, pp. 23-31. The presumptionv 
 bftwe.ver strong, of our first parents and their immediate- 
 
EXAMINATION. 
 
 167 
 
 ^lescendaiits, offering up their praises, is by no means the 
 ground on which I rest this position. The other evidences, 
 coUateral, incidental, and direct, will bear me out in the 
 opinion, that, from the creation to Exodus, there were 
 numerous songs otfer^d, in the praise of God, which were 
 neither more nor less than human composition. 
 
 In the next period, see second chapter, pp. 31-48, from 
 the Exodus to Christ, however numerous the songs of in- 
 spiration were, we have imqiies'tionable eric/ence, as I think 
 I have shewn, of many others which have no claim to in- 
 spiration, or any thing more than human composition : and 
 -the opinion of the learned, that they were yet vastly more 
 numerous, than those to which we refer. Besides this, 
 we have sufiicient evidence, that the Jews took special 
 care to adapt their songs to the various passing events — 
 made or altered them to suit circumstances — and refused 
 singing when they did not. ' We have, therefore, an im- 
 pressive example, that our hearts and our lips should unite, 
 in this exercise, and the spirit and the understanding be 
 able to co-operate, in sounding his praise. By the example 
 of the Jew s — by the captives at Babylon — by Solomon — 
 and by M'Leod; thejitness of songs, to the times and cir- 
 cumstances of their use, is manifestly required. It is not, 
 therefore, blasphemy to say, that the misapplication of a 
 psalm may constitute a falsehood — pp. 44, 45. Nor will 
 any man xxf truth accuse us, of having ever imputed false- 
 hood to the psalms themselves, but to the improper use of 
 them. 
 
 The third chapter relates to the age of Christ and his 
 apostles, pp. 48-84. Here we find no example of the use of 
 ancient songs — the singing the hillel, by Christ and his 
 apostles, is merely gratuitous: not even probable; and, if 
 it were sung, it would neither disprove the use of others, 
 nor establish the permanent obligation of using it, any more 
 than the observance of the passover,'with which it was 
 connected, would establish that rite, pp. 51-54. The 
 Corinthians, and other churches, sung psalms of their own 
 composition-T-SG-oQ. We think also it has been shown, 
 that the apostle intends by the word of Christ, the gospel 
 he, and the other apostles, had preached. In addition to 
 what has been said, pp. 59-65, we may mention Paul's 
 charge to Timothy, where although he commends him for 
 
168 
 
 ON PSALMODY. 
 
 his knowledge of the scriptures, yet directs him especially 
 to the gospel he had taught him, " Hold fast," says he, 
 "the form of sound words, Which thou hast heard of me, 
 in faith and love which is in Christ Jesus. " 2 Tim. i. 13. 
 Again — "And the things which thou hast heard of me 
 among many witnesses, me same commit thou to faithful 
 men, who shall be able to teach others also." 2 Tim. ii. 
 2. Once more— -" But continue thou in the thing which 
 thou hast learned, and hast been assured of, knowing of 
 whom thou hast learned them,^^ 2. Tim. lii. 14. Here 
 then, the apostle directs Timothy to the gospel he had re- 
 received from himself; and is it probable he intended a dif- 
 ferent, or better rule, to the Ephesians and Colossians, 
 whom he instructed, than to Timothy, who was to be an 
 instructor? In fact the apostk, generally, directs those, 
 to whom his epistles are addressed, to th^ word of the 
 gospel which he preached to them, for the ground of their 
 faith, and the regulation of their practice. An<l it is a- 
 bundantly evident, to the unprejudiced mind, that the 
 word of Christ, which is to dwell in the saints, as the 
 matter of their songs, is the same as the preached gospel 
 which he had proclaimed according to the command and 
 will of God. 
 
 In this place too, I have assigned some reasons, pp. 65- 
 72, why I am fully satisfied that by the terms the apostle 
 employed, of Psalms, Hymns and Spiritual songs, he did not 
 design a confinement to the former, or any particular sys- 
 tem of songs. The weight of these arguments, every rea- 
 der must estimate for himself. To me they appear con- 
 clusive. 
 
 It is next proved, as I think, that doing these things in 
 "the wame of our Lord Jesus Christ, really intends some- 
 thing more, than any ancient rites, or prophesies, or songs, 
 -will express, pp. 72-84. Here indeed I consider the weight 
 of the question to Ue; for, if the opinion I have given on 
 this subject, is sustained by the arguments and evidence, 
 it must be, not merely the privilege, but the indispensable 
 duty of the present dispensation, to offer up praises in the 
 manner for which we have contended. Indeed I have 
 thought it not a little strange, that it should ever have been 
 supposed, that in our nearest approaches to God, we are 
 confiined to an acknowledgment of all the peculiarities 
 
£XAMINAT10Ki 
 
 169 
 
 t)f an abolished ritual, without being allowed to express 
 one of the peculiarities of the present dispensation. The 
 character of God, the doctrines of grace, and the workings 
 of the human will, require little change of expression; but, 
 why those things, that are peculiar to the present state of 
 the church, should be neglected, while ancient peculiari- 
 ties are recognised, I am utterly unable to see, or compre- 
 hend; 
 
 In the fourth chapter^ pp. 84-1 17, it has been attempted to 
 give a more enlarged view of ancient history, on this sub- 
 ject, than has been offered before; and, unless I greatly 
 mistake, it has been established, by incontrovertible evi- 
 dence, that not only after, but even during the age of th« 
 apostles, hymns of human composition, were used in the 
 church, which appears^ if there were any remaining doubt, 
 to establish our explanation of the apostle's language. We 
 have detected a number of mistakes^ of our author, about 
 the practices of those times, and still more palpable" ones, 
 about our arguments and conclusions, and other matters 
 of fact. 
 
 The history of the modern church, in relation to her 
 psalmody and versions, will, I apprehend, afford new infor- 
 mation to a good many readers. The idea indeed was 
 cherished, of making both the ancient and modern histories 
 larger, but this work, althougli in a very close letter, began 
 to swell very much* and I have thought what is here afford- 
 ed will be sufficient. Of the weight of these arguments, 
 either separate or together, the reader must judge. If 
 they are inapplicable^ or weak, they are of course to be 
 rejected. If they have opposed no weight to the writings 
 of Mr. M'M. and his friends, their sentiments must be 
 established, unless better arguments are founds and we 
 must confine ourselves to the songs of the former dispen- 
 sation, or rather to the version of Rouse; for although Mr. 
 M'M. says it is imjjerfect and might be mended, he als9 
 says it is in vain to expect a better. If, however, I have 
 proved the different propositions I have advanced, and 
 particularly those discussed in the third chapter, and the 
 beginning of the fourth, our duty, as well as our privil'ege, 
 can no longer be questionable. 
 
 Had it not been the unauthorised statements in the 
 Apology, of plagiarism ^nd enmittj to the Psalms of Davixl, 
 15 
 
170 
 
 ON PSALMODt, 
 
 this book would not have been written. However much 
 such a work was wanted, at the present time, I had 
 no wish to obtrude myself upon the public, or to en- 
 counter a pen nibbed for* the immolation of character. 
 Having, however, repelled these slanders, I cannot antici- 
 pate any thing our author can say, that will induce a reply. 
 My mind is fixed, never again to reply for the same pur- 
 pose which produced the present attempt: but whether 
 any, or what other circumstances may produce such a re- 
 sult, I know not. 
 
 With respect to the Apology, I do not, if I know any 
 thing of the workings of my own mind, say it from any feel- 
 ing of resentment, but from a satisfactory conviction of its 
 truth, that I have never read any work, on religious contro- 
 versy, containing such a tissue of abuse, and misrepresenta- 
 tion, as is presented in that book. However contemptible, 
 too, I may appear to its author, I would not be the writer of 
 it for all the literary honours he will ever wear — no, not for 
 all the laurels that ever entwined the brows of a book- 
 maker. 
 
 Perhaps the reader may think me sometimes too severe, 
 and he may be correct: but, while I admit that the whole 
 truth ought not always to be expressed, I have not express- 
 ed one sentiment, in principle, nor stated one circum- 
 stance as a matter of fact, of which I am not fully per- 
 suaded. Having, however, taken my leave of the Apol- 
 ogy, I have a few words for the i eader, before we part. 
 
 Although there were peculiar circumstances, which 
 brought the author before the public, it will be seen, that 
 these take up but a small portion of the work. I have 
 made it my business, as I apprehend it to be my duty, to 
 defend the reputation of others, and to oppose the unfair 
 influence, that has been exerted, to destroy their reputa- 
 ^on, and their writings. As these things have not belonged 
 to the subject, I have kept them by themselves, and have 
 attempted to turn the reader's attention from them, to the 
 real question before us, which has been so artfully avoided. 
 The reader then will please to examine with care the third, 
 and the beginning of the fourth chapters. My opinion, 
 of course, is, that there is much weight in the other parts, 
 but, as repeatedly stated, I view this as our strong hold^ 
 Should the reader believe with me— he will then see the 
 
EXAMINATION. 
 
 171 
 
 obligation he is under, of presenting a New Testament 
 song, in the very name of that Saviour, in whom he pro- 
 fesses to believe — he will see, that he is required to be as 
 explicit, in that act of worship, as in any other. It is not 
 required, as some state, that he should throw aside the 
 Old Testament, or its songsj but it is required, that he 
 should sing the New, and the triumphs which it unfolds. 
 
 In many places, your pastors have to do as the apostles 
 did with tlie believing Jews, in weaning them from their 
 beggarly elements, in a gradual manner. But wherever 
 they are disposed to honour the Son, even as they honour 
 the Father, they are, we think, required to unite their 
 hearts, and their voices in aJ\"ewsoiig- of exulting praise, to 
 Him that sitteth on the throne, and also to the Lamb. 
 
 Although, therefore, there has been a great deal too 
 much personality, in these discussions, you will perceive 
 that it is not an individual, but a general concern — you 
 will see, that it involves the privilege, the duty, and con- 
 sequently the interest, of the church of God — that it puts 
 to you, at once, the interesting and important question, 
 whether " By him you will olfer the sacrifice of praise to 
 God continually, that is the fruit of your lips, giving 
 thanks to his jzame" — and whether, you will "do all in the 
 name of our Lord Jesus, giving thanks to God and the Fa- 
 ther by him.-^ 
 
 You will see, that I have not undertaken the defence of 
 any particular version of Psalmody. My own opinion is, 
 that we have not yet that version, we ought to have, and 
 were it of any use, I would say, if a version were selected 
 with care, from all those extant, by sound divines, of 
 learning and taste, and a collection of hymns formed in 
 the same manner, the prospect of this part of worship 
 being conducted with more advantage to the church, would 
 be greatly increased. Until something of that kind is ac- 
 complished, we must use those we have; and for all the 
 errors the most vigilant enemies of Watts have discovered, 
 I do not see the danger of using it. Of that in common 
 use, I have only finally to say, that many of the old psalms, 
 are v^rell executed, nor do I expect to see them much, if 
 any thing improved-^of a number of others, it is acknowl- 
 edged, that obsolete words, and the violation of the rules 
 of prosody, render the language obscure, and the metre 
 
172 
 
 OK PSALMODY. 
 
 limping — and as to the ceremonial peculiarities, I have 
 given mj opinion more at large. Indeed, I think we have 
 a right to take it somewhat hard, to be accused of enmiti/ 
 to these psalms, while admitting their divine authority — 
 and appealing to them as the word of God, only because 
 we cannot say they are fitted for a particular purpose in his 
 worship, in the present circumstances of the church. All 
 these things however are now left to the candid considera- 
 tion of the reader. Let him assure his own heart of his 
 duty before God, and, above all, let him endeavour to re- 
 alize an interest in that Redeemer, whose prais.e it is our 
 wish to promote. The times are big with events-^-the 
 church will soon put on her beautiful garments-^her chil- 
 dren will soon see eye to eye— her songs of praise will 
 then fill every mouth, and warm every heart— and her 
 ^'headstone will be brought home with rejoicing, crying 
 grace grace unto it," 
 
 But while we anticipate with delight the days of Zion's 
 meridian glory — -co-operate in the adoption and application 
 of means ** to hasten it in its time' Wand unite in the 
 praises of her glorified Redeemer— let us not forget that 
 these external expressions will avail us little, unless 
 we have ^'prepared our hearts to seek God, the Lord of 
 pur fathers,^^ But, if our hearts be thus prepared, we will 
 not only be enable^ to unite in 3. song of triumphant 
 praise, to him, 
 
 Who comes to make his hlessings flow, 
 yar as the curse is found j" 
 
 but when he shall appear the second time without sin 
 tinto salvation'Wwhen ^*he comes in the clouds and every 
 eye shall see him," we will be ready to unite with the full 
 choir of angels and glorified spirits, in celestial, appropri-' 
 ate and eternal praises. May this be the happy portion of 
 the writer and of every reader^AMEN, 
 
IN this age o£ apologies, the author of the present treatise, in justice 
 tft himself, thinks one due to his literary friends. Having had this 
 work in view for some time, and being frequently urged by several of his 
 brethren, whose opinions he felt himself bound to respect, he made ar-' 
 rangements for its execution j at least, so far as he thought expedient, until 
 the prospect of patronage would be in some measure ascertained. When 
 proposals were issued, it soon appeared that considerable solicitude was 
 felt, and expressed in diiferent places for tlie publication, and the author was 
 urged to hasten it. At this time, however, he had resolved on an entire 
 change in the form of his book} a change Vv-hich rendered all he had 
 before written entirely useless, except so far as it had tended to familiarize 
 his mind to the subject. The printer commenced as soon as a few sheets 
 of manuscript were afforded, and the author was obliged literally and truly 
 to write cum, calamo cwrente, and the corrections consisted in a hasty re- 
 vision, scoring sonrie words and interlining others. Had it not been for 
 these circumstances, tlie language would have been considerably improved 
 — some repetitions would have been avoided — and the arguments would have 
 been better wrought. The distance, too, of eight miles between the study 
 and the press, was an additional inconvenience; for, by attending, threat 
 times in the week, to review the proof sheets, his attention was so much di 
 vided, between these and the preparation of the manuscript, that neither 
 received that attention that was necessary to correct execution. Yet, with 
 all these drawbacks, the information, arguments, and evidence, the book- 
 contains, although more diffuse than was designed, is laid before the public, 
 with a degree of confidence in their weight, correctness, and application* 
 which the author does not affect to conceal To his brethren, indeed, and 
 men of extensive reading, the information may not be important; but his 
 readers, generally, will be found in a different class of society, and he hopes 
 they will not have cause to regret the expense of purehase, or the trouble 
 of perusal. 
 
ERRATA. 
 
 There are a number of errors in punctuation and otherwise, which, as 
 they do not materially affect the sense, it is not thought necessary to notice. 
 The following, however, being of more importance, the reader will please 
 to notice and correct them. 
 
 Page 15 line 18— the quotation begins at " said. 
 " 25— opposite the date.- 2961,'i043, for 86 read 96. 
 " 26 — opposite 3459, 545, Ps. 106, read When David brought up 
 
 the Jirk, Stc. 
 « 28 line 5 from the bottom— for 11 read 4. 
 « 48 " 10 ior principle YQ^d. practice ■ 
 ^ 57 " 2 (in some copies) for projoftef5 read ^rop^cies. 
 " 68 " .2 from the bottom (in some copies) — for Phophesy read . 
 
 Prophesy. 
 « 63 « SforJV. o/S.read.A''*. 0/ 
 " 77 « 3 for 32 read 22. 
 « _ « 21-for 25 read 35. 
 " 120 « 34— for HuHn read Huglin. 
 " 121 " 22— for translation read translators. 
 " 135 " 18— and who does not, should be enclosed in parenthesis, 
 
 with a note of interrogation after it. 
 136 « 13 from the bottom— before the word lagging insert young . 
 
/ 
 
/ 
 
t