public worship. It is not difficult to account for this strange practice. Our people had lost sight of the meaning of the Psalms. They did not see their relation to Jesus Christ. This happened when vital religion began to decay among us, more than a century ago. It was a gradual decay, and went on, till at last there was a general complaint against Sternhold and Hopkins. Their translation was treated as poor flat stuff. The wits ridiculed it. The profane blasphemed it. Good men did not defend it. Then it fell into such contempt, that people were ready to receive any thing in its room, which looked rational, and was poetical. In this situation, the hymn-makers find the church, and they are suffered to thrust out the Psalms to make way for their own compositions: of which they have supplied us with a vast variety, collection upon collection, and in use too, new hymns starting up daily-appendix added to appendix-sung in many congregations, yea, admired by very high professors, to such a degree, that the Psalms are become quite obsolete, and the singing of them is now almost as despicable among the modern religious, as it was some time ago among the profane.

I know this is a sore place, and I would touch it gently, as gently as I can with any hope of doing good. The value of poems above Psalms is become so great, and the singing of men's words, so as quite to cast out the word of God, is become so universal (except in the church of England) that one scarce dares speak upon the subject: neither would I, having already met with contempt enough, for preferring God's hymns to man's hymns, if a high regard for God's blessed word did not require me to bear my testimony; and if I did not verily believe, that many real Christians have taken up this practice without thinking of the evil of it; and when they come to consider the matter carefully, will rather thank me, than censure me, for freedom of speech.

Let me observe then, that I blame nobody for singing human compositions. I do not think it sinful or unlawful, so the matter be scriptural. My complaint is against preferring men's poems to the good word of God, and preferring them to it in the church. I have no quarrel with Dr. Watts, or any living or dead versifier. I would not wish all their poems burnt. My concern is to see christian congregations shut out divinely inspired Psalms, and take in Dr. Watts' flights of fancy; as if the words of a poet were better than the words of a prophet, or as if the wit of man was to be preferred to the wisdom of God. When the church, is met together in one place, the Lord God has made a provision for their songs of praise-a large collection, and great varietyand why should not these be used in the church according to

God's express appointment? I speak not of private people, or of private singing, but of the church in its public service. Why should the provision which God has made be so far despised, as to become quite out of use? Why should Dr. Watts, or any hymn-maker, not only take the precedence of the Holy Ghost, but also thrust him entirely out of the church? insomuch that the rhymes of a man are now magnified above the word of God, even to the annihilating of it in many congregations. If this be right, men and brethren, judge ye! Examine with candour the evidence which has determined my judgement; so far as it is conclusive may it determine yours.

First, The Psalms are the word of God, with which no work of man's genius can be compared. His attributes are manifest in every page, and prove the author to be divine. His infinite wisdom shines throughout-his goodness appears to be matchless-his truth in every tittle infallible-his power almighty to bless the hearing, reading, and singing of his word. None that trusted in it was ever ashamed: for his faithfulness to it can never fail. The word of the Lord has been tried, and in very great difficulties, yea, in seeming impossibilities, but it was always made good. In every trial, he "magnified his word above all his name;" he made it the means of bringing glory to his name and nature, and every perfection in Deity has been exalted by the faithfulness of God to his word. `In this view of the Psalms, what is there to be put in competition with them? What man is like their author? What poetry is to be compared with the Psalms of God? Who can make the singing of any human verses an ordinance, or give a blessing to them, such as is promised, and is given to the singing of Psalms? For what reason then are they set aside in the church? Why are the words of man's genius preferred to the words of inspiration? Singing of Psalms is commanded by divine authority, and commanded as a part of divine worship; not left to man's wisdom how to provide for it, but is expressly provided for in the good word of God. And is not great contempt put upon this infinitely wise provision, when it is quité disused in the church, and man's word is preferred to it? What would you think of them who should throw aside all the scripture, and never read it all in the congregation? And is it not an offence of the like nature, totally to neglect a part, a chief part of it, which was recorded for the use of the church, and in which its members were to sing the high praises of their God? It is hereby treated as useless and good for nothing. A very gross affront is put upon the love and wisdom which revealed this divine collection of Hymns, and the church is deprived of the blessing

promised to the singing of them, whereby it is robbed of one of its choicest treasures. If any thing be sacrilege, this is. The Psalms are stolen out of the church, and thereby the members are deprived of the blessings promised to the singing of them: for God will not give you the end, if you neglect the means. Frequent are his commands in the Old Testament, to sing Psalms, and we have several in the New: for instance, let the word (not something besides it, but the word) of Christ itself dwell in you richly in all wisdom, teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs-these are not different things, but different names for the same collection of Psalms, as they treat of different subjects. Psalms in praise of Immanuel, such especially as have Hallelujah at the beginning or end, are called Hymns, and the Psalms which relate to the spiritual things of Christ and his kingdom, have the title of Song set before them by the holy Spirit, such as 7, 18, 30, 45, 46, 48, 65, 66, 67, 68, 75, 76, 83, 87, 88, 92, 108, from 110 to 135. These Hymns and spiritual Songs were part of the scripture, and part of the Psalms, scripture Hymns, and scripture Songs; for the word of Christ in singing them, was to dwell in them richly; not man's word, but Christ's; and when the apostle is speaking of them altogether, he calls both the Hymn and spiritual Song a Psalm. We render the word psallontes, making melody, but it means singing the Psalm, and is as if he had said-when you use a Hymn to the praise of God, or a spiritual Song to any spiritual purpose, sing the psalm so that one may teach and admonish the other. It was a service in which each is commanded to join, and each was to endeavour in it to profit the other. They were to try so to sing with the melody of the heart to the Lord, as at the same time to consult each others profit, that while the Lord was glorified, the church might receive edifying. Here is a full authority for the use of Psalms in the church, and a very clear direction how to sing them, and as following this direction was the divine means of making the word of Christ to dwell richly in believers, how poorly must it dwell in them who slight and despise the command, yea, so far as never to sing any Psalms at all?

If any real Christian would attend to this reasoning, how can he oppose it? Here is a collection of Hymns appointed to be sung in the church by divine authority; but the authority is despised, and the collection is thrown aside. It comes from the inspiration of the Almighty, but the church entirely refuses to use it; is not this doing despite unto the Spirit of grace? The collection is large, and very particular in setting forth the praises of the adorable Immanuel; is it not a gross affront to him to sing VOL. III. 16

none of his praises in the words which the Holy Ghost teacheth as if any praises were good enough for him, or as if he could be praised better in the words which man's wisdom teacheth. Men and brethren, consider whether this be not a very gross affront to the word of God, to the Spirit of God, and to the Son of God. Consider it well, and the Lord give you a right understanding in this matter.

Secondly, The singing of men's poems in the church, and setting aside the Psalms given by inspiration of God, is contrary to the prophecies of the Old Testament, and is an attempt to defeat them. They describe the state of the gospel church, and declare there should be great joy and gladness found in it; particularly they mention singing of Psalms, as the outward expression of their inward joy. in the Lord. Thus we read, 1 Chron. xvi. 23, 24. "Sing unto the Lord all the earth, shew forth from day to day his salvation: declare his glory among the heathen, his marvellous works among all the nations!" Of the same thing speaketh the prophet Isa. lvi. 6, 7. "Also the sons of the stranger that join themselves to the Lord to serve him, and to love the name of the Lord,to be his servants, even every one that keepeth the sabbath from polluting it, and taketh hold of my covenant, even them will I bring to my holy mountain, and make them joyful in mine house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar: for mine house shall be called an house of prayer for all people." How this joy was to be expressed, is mentioned in psalm xcv. The prophet shews how believers should stir up one another to rejoice in singing Psalms: and St. Paul says this was written of the New Testament church. According to his explanation of the Psalm given in the 3d and 4th chapters of the Hebrews, the Holy Ghost here calls for the solemn worship of our Saviour, and requires him to be praised with Psalms: he presses this duty, together with public prayer, ver. 6, 7. and then demands obedient attention to the word of God, against which no man should harden his heart through unbelief: from whence it appears, that praising God solemnly, with singing Psalms, with public prayer, and with hearing the word, are still the ordinances of Christ, and are to continue today, even while it is called to-day, unto the end of the world.---These prophecies have been fulfilled. The blessed gospel has brought joy and gladness into heathen lands, and this very day, Psalms have been sung, and a pure offering of praise has been presented unto the Lord, and it will be presented unto him so long as there is a true church upon earth. What then shall we think of those pretended reformers, who have turned the Psalms

out of the church, and who are acting as if they would try to defeat these prophecies? I wish they may not be found fighting against God: for they cannot stop their accomplishment. His word cannot be broken. As long as the earth shall continue, Psalms shall be sung in the church of Christ: In it there will always be found thanksgiving and the voice of melody, and these will be expressed in God's own way, in the matter, and words, and form of God's own appointment.

Consider this, ye who believe the scriptures to be the word of God: if you obey from the heart the form of doctrine therein delivered, you will begin to reason thus; yea, methinks I here one of you say-Since God, by his sovereign grace, has put a new song in my mouth, it adds to my joy, that he has revealed the very words in which he would have me to praise him. He has foretold that the gospel should be received among the heathen, and that it should produce such effects as I now experience. Glory be to him, he has made me happy in Jesus, and my happiness is not only kept up, but I find it increases by singing the inspired Psalms of the Holy Ghost. Whoever leaves off the singing of Psalms, God forbid I should be of that number, I hope never to act so contrary to the honour of God, and to the profit of mine own soul.

Thirdly, Of the same sentiments has been the church of Christ in all ages; which is a strong argument in favour of Psalm singing. We know, from very clear testimony, that the Psalms were sung in the temple until its final destruction. We are certain that Christ made use of the Psalms. His apostles followed his example. The churches of Corinth, and Ephesus, and Colosse, made the singing of Psalms part of their public worship. Such of the twelve tribes as were scattered abroad, being persecuted for Christ's sake, did sing Psalms when they were in an happy frame: for they were commanded to do it by the apostle James. The church history affords abundant evidence of the use of Psalms in every country converted to the faith, and of their being sung in the church, as a part of public worship. This has been the case in every age without interruption. The primitive Christians sung in all their church meetings. Eusebius says, in the second century, they sung Psalms in praise of Christ and his deity. In the time of Justin Martyr instrumental music was abolished, and he highly commends singing with the voice, because, says he, Psalms, with organs and cymbals, are fitter to please children, than to instruct the church. In the third century we read much of Psalm singing. Arius was complained of as a perverter of this ordinance. St. Augustine makes it an high crime in certain heretics, that they sung hymns composed by