IT is, I presume, the indispensible duty of all rational creatures, to praise God in that manner to which the powers of their na­ture, respectively, enable them. And I presume also, that among all the ranks of rational creatures of which we have any knowledge, and who have either retained their innocence, or have return­ed to God after offending him, it will be found, that praise maks a principle part of their devotion. Thus Jehovah says, that when he laid the foundations of the earth, "the morning stars sang together, and the sons of God shouted for joy." ^(a) And from the visions which the Apostle John had of the heavenly world, it plainly appears, that angels and the spririts of just men made perfect are chiefly employed in the pleasing exercise. ^(b)

With regard to the church on earth, it is evident, that compositions in praise of God, were made and used in the early periods of it; some of which, on great and singular occasions, are transmitted down to [Page 6]us; ^(a) and in after times, when the church was more fully organized, a large collection of such compositi­ons was used in Divine Worship, formed chiefly by David, the sweet Psalmist of Israel. Under the gos­pel dispensation the duty of the church, and of indi­viduals, in this, as in other respects, is still more clear­ly revealed. Christ the Lawgiver and Pattern of his Church, sung an hymn with his disciples after he had instituted and celebrated the ordinance of his supper: and his Apostle expressly enjoins it upon all, not only in my text, as you have heard, but also in his epistle to the Ephesians, in these words, "And be not drunk with wine, wherein is excess; but be filled with the spirit; speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord." ^(b) Moreover, comparing this passage with the text, it will appear, that praising God is an act of worship which should be performed both in public and in private: for as in the one we are com­manded to teach and admonish one another, so in the other to speak to ourselves in psalms, hymns, &c.

But it may be enquired—Do all these expressions, psalms, hymns and spiritual songs, signify one and the same thing; and particularly, do they mean the Book of Psalms contained in the old Testament, exclusive of all others?

The solution of this is of considerable importance —And to it I answer, that these terms neither mean one and the same thing originally, nor have we any reason to conclude that they reser to any one system or collection of compositions whatever, which was extant in the Apostles days for praising God, and exclusive of all others.

The word psalm originally means a composition of musical notes, tune or air performed upon an instrument [Page 7]of music, and was not necessary to be accompanied with either words or voice. It is derived from a root which signifies, to strike gently, or more with a certain agitation; because the strings of musical instruments require to be struck or moved with the fingers or other instrument for that purpose. David was finely skilled in instrumental music, as well as in poetry: and it is undeniable that throughout the Jewish dispensation, especially in his time, instruments of music were used in the worship of God. On this account it was, that the compositions of David, and of others, which were used by the Jewish Church, were called psalms, be­cause whilst the choir and others sung the words, the musicians always performed the tune upon some in­strument. Hence it is that we find them directing their compositions to the musician, to be performed on such or such an instrument. And hence also it is, that they so frequently call upon the church to praise God with timbrel, psaltery, harp, organ, &c.

A hymn is a poetical composition, or verses, made to celebrate some person, or action, or to bewail some mournful event; without any regard to music. It is designed to be read or recited; and although it may be accompanied with [...]n instrument, or the voice, yet these are not necessary to its origmal design.

The meaning of the term song, is universally known—it is always designed for the voice—to be sung with an air suited to the measure of the verse. But the Apostle directs that the songs of christians should be of a particular kind, as to their subject matter, viz. spiri­tual; that is to say, songs on spiritual subjects—subjects calculated to give religious instruction, and to raise, or quicken devotion in the soul.

I well know there are many who suppose, that the Apostle, by all those various terms, meant nothing more, nor less than the Book of Psalms contained in [Page 8]the Old Testament. But this is mere opinion: nor have I ever seen, or heard any thing in support of it, but opinion, or bare assertion.—There are no authen­tic records, sacred or profane, which prove that the psalms of David bore these various titles, or were de­nominated by them. ^(a) On the contrary, we know [Page 9]that whenever Christ and his Apostles quote that part of scripture, they do it under the title psalms—never hymns or spiritual songs. Thus the Saviour quotes that book in the following passages, "As David him­self saith in the book of psalms." ^(a) "All things must be fulfilled which were written concerning me in the law of Moses, and in the Prophets, and in the psalms." ^(b) Thus also Peter, "For it is written in the book of psalms." ^(c) And thus too Paul, "As it is [Page 10]written in the second psalm" ^(a)—On the other hand, when the term hymn is used in the New Testament, there is no circumstance to make it so much as probable that the sacred writer had any reference to the book of psalms, or to any composition in it. The only places where the word is used, are my text—the fifth chapter and nineteenth verse of the Epistle to the Ephesians, and Marks and Matthews Gospels, where they record that Christ sung an hymn with his disciples, after the institution and celebration of his supper. ^(b) Now in all these places, there is no one consideration from the scope of the context, or otherwise, to make it certain, or even so much as likely, that the Old Testament psalms were meant by it. Some, indeed, have alledg­ed that what Christ sung, after the celebration of his supper, was the Jewish Hallel, beginning with the 113th and ending with the 118th psalm. But this is still opinion—an opinion, too, very slenderly founded: for the only reason assigned is, that the Jews always sung this portion of the psalms when they celebrated their passover feast. And surely it is very extraordina­ry reasoning, to conclude, that because the Jews sung this on that occasion, therefore the Saviour sung the same, when he had set that ordinance entirely aside, and had instituted a quite different one in its room.—It is just such reasoning as if one were to say, the pre­mises are different, therefore the conclusion must be the same. Divine wisdom has not seen it fit to re­cord particularly, what the Saviour sung on that occa­sion; but as he had then instituted a new ordinance, of which there is no hint in the Old Testament, I leave it with every one to judge for himself whether it be not most probable that he himself composed the hymn he sung; especially as none of the psalms directly ap­ply to that ordinance; and especially, too, as the Evan­gelists [Page 11]who record the transaction, call it, uniform­ly, an hymn.

Upon the whole,—as these terms originally signify different things—and as there is no evidence that the book of psalms, used by the Jews, ever obtained, or was known by these various titles; but that, on the contrary, indeed, the title, psalms, was appropriate to it: it will be obvious to conclude, that the Apostle did not, by all these terms, mean that book, exclusive of all others; nor, indeed, any one system, or collection of compositions then extant. The plain, easy, natural, unsophisticated sense of the words is, every kind of sa­cred poetry, whatever denomination it might come un­der, whether psalm, or hymn, or spiritual song; and not only those which were then composed and in use in the christian Church, but also those which, from the fullness of the word of Christ dwelling in believers, they might be enabled, from time to time, to compose for their mutual edification, and the glory of God.— And agreeably to this, I shall submit the following pa­raphrase of the whole verse, "Let the word of Christ, the glorious gospel, ^(a) to the knowledge of which you [Page 12]have been happily brought, and which discovers life & immortality, and all things pertaining to life and god­liness with a fullness & clearness for surpassing all form­er revelations, dwell in you richly in all wisdom; trea­sure it up in your memory, let your understandings be plentifully stored with its precious contents, meditate upon it frequently, and improve it wisely; be often teaching one another its pure and holy doctrines, and admonishing one another concerning its duties; and that, not only in the usual way of sermonizing or prose discourse, but also, in all kinds of sacred poetry, [Page 13]whether it may be called psalms, hymns, or spiritual songs, and whether already in use among you, or you may be enabled to compose hereafter, in agreeableness to the fullness and clearness of the revelation which you enjoy. And content not yourselves with reading or reciting these poetical compositions, but accompany them with your voice—sing them to suitable airs; yet see to it that this external exercise be attended with grace in the heart—with souls attuned to the matter of the song; for as it is addressed to the Lord who knows every sentiment of the heart, it will not be ac­ceptable to him unless accompanied with inward de­votion.

What I farther design, upon this occasion, is—to shew in what manner we should perform the duty of praising God—the subject matter of our praises— the end we should have in view when we praise the Most High—I shall also lay down some principles for the regulation of our conduct in reference to this important part of worship—and remove any difficul­ties, or objections which may seem to lie against what shall be said.

First. With regard to the manner of performing this duty, I shall not trouble you with the controversy, whether instruments of music should be used in chris­tian worship, or not. Perhaps this is but a matter of doubtful disputation; and the propriety or improprie­ty of it, may depend much upon the sentiments of the worshipping assembly. We certainly know it was practised under former dispensations, with the Divine approbation; and the new Testament does not forbid, neither does it command it. But this is certain, that we should praise God with the voice, in an air or tune adapted to the measure of the verse. The melody of the heart—the joyful frame of the spirit—or any in­ward exercises whatever, will not come up to the ordi­nance [Page 14]nor answer its end without the sound of the voice. Nothing can be more evident than this, both from the Old and New Testament. Many are the places where David exhorts to sing to God; yea, to sing loud ^(a)—Christ and his disciples sung ^(b)—all that followed him as he approached Jerusalem, just before his sufferings, sung his praise as they descended the Mount of Olives ^(c)—and the Apostle in my text, and in Ephesians 5, 19, commands to sing.

But although the sound of the voice is necessary to the performance of this duty, yet the exercise of grace in the heart, which the Apostle, elsewhere, terms the melody of the heart, is as necessary. For unless those devout affections and gracious dispositions that are cor­respondent to the subject, be awakened, and in exer­cise, we shall only be drawing near to God with our mouths, and honoring him with our lips, whilst our hearts are far from him.

We must also sing with understanding and judgment. This indeed, is necessary in every part of religious worship—The rational offspring of the All-intelligent Father, must serve him in a way proper to the capacity be has given them: and we may just as well pray to him in an unknown tongue, as sing his praise in words or phrases which we do not understand. A piece of sounding brass or tinkling cymbal is not more worth­less, in the divine estimation, than we shall be, if we offer him a blind, unmeaning service, which, from the nature of things must also be unprositable to ourselves. And therefore the Apostle declares, that although he would sing with the spirit, ye [...] it should be with the understanding also, ^(d)

Once more, our praises as well as prayers, should be offered in the name of the Lord Jesus Christ. Our [Page 15]souls should directly rely upon, and have express re­ference to him, as the only way for perishing sinners to approach God, and as the only meritorious cause of our acceptance with him. We should be exercised toward him according to the discoveries which we have respecting his person—his character—his offices; and particularly make use of his NAME as our great plea with God. That is, that new manner of approaching the Most High, by that new and living way which Christ hath consecrated through the vail of his flesh, which is peculiar to the christian dispensation—which saints under the law were not instructed in—and which is not to be found in their prayers or praises. All this is evident from the following scriptures—"And whatsoever ye shall ask in my name," faith the Saviour, "that will I do; that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it." ^(a) Again he saith, "Ye have not chosen me, but I have chosen you, and ordained you, that you should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Fa­ther, in my name, he may give it you." ^(b) And again, "Verily verily I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Hitherto ye have asked nothing in my name: ask, and ye shall receive, that your joy may be full. These thing, have I spoken unto you in parables: the time cometh when I shall no more speak unto you in parables, but I shall shew you plainly of the Father. At that day ye shall ask in my name." ^(c)

These are remarkable passages, declaring the duty, and the privilege of christians, beyond what was dis­covered to the Jews, or even to Christ's own disciples [Page 16]before that time. "Hitherto," says he, "ye have asked nothing in my name." This was the case in the Jewish worship, and is so still with them. "But the time cometh when I shall shew you plainly of the Father." The time referred to here, was very probably the day of Penticost. "At that day," adds he, "ye shall ask in my name." And it is very remarkable that the Apostle in the verse following my text, expressly applies this command to singing the praise of God, as well as to other religious exercises; for having enjoined this duty he immediately adds, "And whatsoever ye do in word or in deed, do all in the name of the Lord Jesus, giving thanks unto God and the Father by him."

Second. We are to enquire into the subject matter of the praise we offer to God. This, indeed, is so va­rious and manifold, that a particular detail of it, is not to be expected. In the general we may observe, that as God alone is the object of all religious adoration and praise, the matter thereof should consist of those things which have respect to HIM, either considered in himself, or in his dispensations to ourselves or to others. But as God hath made various discoveries of himself to fallen man, with gradually encreasing light and fullness, the matter of our praise should be con­formable to the clearness and fullness of the revelati­on which we enjoy. This, indeed, I take to be self-evi­dent—Hence many things become the matter of the christians praise, which were not, and indeed could not be a subject to the faints under former dispensations, because they were not revealed. As an example of this, take the hymn which the apostle John addressed to the Saviour, "Unto him that loved us, and washed as from our sins in his own blood, and hath made us kings and priests unto God and his Father, unto him be glory and dominion forever and ever. Amen." ^(a) [Page 17]Where do you find such a subject of praise before the Gospel Dispensation?—The truth is, little of the real and spiritual glory of God—the doctrine of the Trinity —the eternal device of mans salvation—the manner of accomplishing it in the incarnation, life, actions, doc­trines, sufferings and death, resurrection, ascension, intercession and mediatorial kingdom of the Saviour— his final coming to judge the world—the form of pro­cess in that awful scene—the future state of the righte­ous and the wicked—the dispensation of the Holy Spi­rit—his perfection, grace, and saving influence.—I say, little of these things, and of many more that might be mentioned, was discovered to mankind be­fore the birth of Christ, in comparison of what was af­terwards revealed. ^(a) And all these are proper matter for christian praise according to the state of the church —of families—and of individual persons from time to time.

[Page 18] Thirdly. The end we should have in view, in singing the praises of God, is two-fold, viz, respect­ing God, and respecting ourselves—As it respects God, (which is the primary end) we should have in view to extol and honor him—to shew forth his glory in the most exalted strains—to magnify his great name, which deserves to be exalted above heaven & earth—to ac­knowledge and declare his supreme perfection, his ab­solute dominion, his universal agency; and particular­ly, to celebrate his matchless wisdom, love and grace in the decree of man's salvation.

As it respects ourselves, the design is, to elevate our affections—enliven our graces—express and promote our spiritual joy—and to compose the distractions of a troubled spirit. To this, the exercise has a native ten­dency; especially when in concert, we have the plea­sure of harmony, and the enlivening sound of many voices united. It is natural, too, when the heart is full of joy, to give it vent this way, and accordingly the Apostle exhorts, "Is any merry let him sing psalms ^(a). Moreover, the Apostle, in my text, men­tions another end with regard to ourselves and others, viz. instruction, "teaching and admonishing one ano­ther, says he, in psalms, and hymns, and spiritual songs." To this purpose also, the ordinance is natu­rally suited. Moral & religious truths, and indeed, any matter whatever, thrown into plain & agreeable verse, generally makes a more lasting impression on the me­mory, than prose compositions; and when they are frequently repeated, or sung, the effect will be pro­portionally more lasting and strong.

Fourthly. I shall now proceed to lay down some principles for the regulation of our conduct in this important part of worship. And

First. All christians should endeavour to attain [Page 19]as much skill in church music, as their capacity, their opportanities, and other duties will admit. It would surely be monstrous confusion, if every one, in a wor­shipping assembly were to sing an air different from all the rest; & as mankind are not taught by nature to sing, all, any one air, it is therefore necessary, that they who sing together, should previously qualify themselves for it by learning. It is also as evident, that if we are to sing at all, the more we are skilled in the art, the bet­ter, shall we be qualified, othe [...] [...]ings being equal, to perform the duty. Inattention to this principle, has almost ruined our psalmody; it has rendered that part of divine worship, which, in its own nature, is the most exalted and pleasurable, in fact, the most dull and unedyfying. Many persons, and some of them, per­haps, truly religious, either through mistake and pre­judice, or laziness and indolence, persuade themselves that if the heart be devout, it is no matter what the found of the voice is. But surely David was of a very different opinion when he exhorted thus, "sing unto him a new song, play skilfully with a loud noise" ^(a).— There is certainly as much propriety in making any sort of founds with an instrument, when that is used in divine worship, as in making any sort of sounds with the voice, when we sing his praise: and the same rea­sons which plead for skilfullness in the one case, will also plead for it in the other. We have observed, that singing was designed to aid and promote, as well as to express the feelings of the heart: consequently, the more exquisite the music is, the more powerful, to this purpose, will its influence be. To be convinced of this, you need only consult your own frame, as it is the workmanship of God. The author of our being has constitued us so, that we naturally and indeed, ne­cessarily perceive and relish harmony in sounds, and [Page 20]are offended with discords, just as we taste sweetness in honey, bitterness in gall—smell an agreeable odour from the rose: an offensive one, from a putrid carcase. If you give this consideration its proper weight, I pre­sume, it will persuade you, that we should cultivate church music to such a degree, as to carry it on in con­cert, that is to say, in different parts and various sounds so set together as to produce harmony. This is the perfection of music—and the capacity to perform it, and the taste to relish it when performed, is peculiar to man. The creator hath given to some other animals a power to sing; but none of them discover any capa­city for harmony: never has any choir of them been heard to perform any thing like it. In this, man stands as really distinguished from the lower creation, as in the power of speech, or any other faculty.—I ask now, shall this pleasing, this distinguishing capacity never be called forth to exercise? Is this part of the divine workmanship useless and vain? It not, where and when shall it be employed? Shall it be only in folly and vanity, or mere amusement? Or rather, should it not be consecrated to the service of that Be­ing whose workmanship it is? I will venture to leave it with every one candidly to decide.

Let us, therefore, cultivate church music ourselves, and promote the cultivation of it in our children. The earlier in life any one begins, the greater progress he will make; and hence, those societies are certainly to be commended, who make it a part of school education, and have their children trained to sing, at the same time they are taught to read; nor do I expect to see this art flourish as it ought, until this practice becomes general. In the mean time, the usual mode of schools for grown persons should be kept up, under proper regulations, and capable teachers.

Secondly. It is the duty of all to sing the [Page 21]praises of God. This is evident, both from reason and scripture. The Supreme Majesty of Heaven and Earth is infinitely worthy to be praised by every rati­onal creature; and no person on earth can be in such a situation, or stand in such a relation to his Maker, as not to be under obligations to praise him. Even under the Jewish dispensation, although particular choice of singing men and singing women were appointed, yet David himself calls upon all, without exception, to praise, "Let the people praise thee, O God, let all the people praise thee." ^(a) Under the gospel dispensation, the duty is still farther inculcated, in terms which equally apply to all, as in my text, and in the epistle to the Ephesians already quoted. It is therefore wick­edness to neglect a duty so exalted; so pleasing, and to which we are under so many endearing obligations.— And it is certainly shameful, for a professor of christi­anity to be silent, when others are singing the praises of God around him; as if he had no more concern in this sublime act of worship, than to amuse himself.— Such conduct betrays a heart very insensible of the divine goodness, if not totally destitute of real piety. The spirit of true religion breathes thus, "It is good to give thanks unto the Lord, and to sing praises unto thy name, O Most High." ^(b) If we have tasted that the Lord is gracious, we will delight to sing his praise, and think that we have sustained a loss, both as to profit and pleasure, if at any time we have been absent, when his part of divine worship has been performed, whe­ther in the family or church.

Thirdly. We ought to sing in a continued air: and not interrupt the music by parcelling out the psalm or hymn, or spiritual song, line by line. This is real­ly so unnatural a mode, that I am persuaded nothing but dire necessity could have suggested, or introduced [Page 22] [...]t into the church. In the middle denturies of the christian aera, learning was almost entirely banished from Europe: scarcely a trace of it was to be found but in the monasteries, and among the clergy. When after this learning began to revive, so rare a thing was it to find, among the common ranks of men, a person who could read, and so highly was it esteemed, that, although one had been convicted of a capital crime, yet if he could read, he was acquitted—his council urged in his behalf, this plea, "legit ut clericus," he reads as a clergyman, and if, upon trial, it was sound true, the court absolved him from punishment. In this situation matters were when the reformation took place, and for a considerable time after; so that the officers of the church were obliged to have recourse to this expedient, viz. to appoint a clerk, who could read, to parcel out the psalm, line by line, to the illi­terate congregation, in order that all might join in this important part of divine worship. But behold the force of custom, and its prevalence even over reason and common sense. We adhere to this mode still, al­though the necessity which introduced it, and which alone could justify it, is long since ceased.

Many evils attend this mode of singing—It con­sumes time unnecessarily—prevents the pleasure and advantage of singing a larger portion of a psalm than that, to which, in this way, we are obliged to consine curselves—it, in a great measure, destroys the music, and consequently, mars the effect it is designed to have on the heart, and unless we have the composition by memory, it leaves us often to sing without know­ing what, until the next line comes out to given us the sense—It is surely high time for us to lay aside this childish mode of praising God—Let each one, or at most, every two or three, bring a psalm book to the worship of God, that so, having the subject before [Page 23]our eyes, we may sing without interruption, and drop that unnatural mixture of reading and singing which now mars and disgraces our psalmody.

Fourthly. We, whose great advantage it is to live under the Gospel dispensation, ought not to con­fine ourselves to that system of psalmody which was framed for, and exactly suited to that dispensation of divine grace under which the Jews were placed, and which was, comparatively, obscure and imperfect.

This principle I shall establish by the text itself—by necessary consequence from other parts of scripture— and by the difference of the two dispensations from each other.

The language of my text is very strong to this pur­pose. The Apostle enjoins it upon christians, that they be richly furnished, or extensively acquainted with the word of Christ—those important discoveries which the Gospel makes; and that this rich furniture of Gospel knowledge should not be, in them, a useless treasure, as a spring shut up or fountain sealed, but that it should be communicated, and flow out for the instruction and edification of one another; and particularly, that it should be thus employed in their songs of praise and other poetical compositions. Now, my brethern I with you to consider, how it is possible to practice this injunction, while we confine ourselves to the Jewish psalmody. Were you to undertake to instruct any person in the way of salvation for perishing sinners, which God hath appointed: and would lead him to a [...] acquaintance with those things which pertain to [...]fe and godliness—to faith and the practice of a chris­tian: would you take this system of psalmody for your rule; or would you use the New Testament for that purpose; and that whether the instruction was to be delivered in poetical, or prose composition? Indeed, we not only grant, we maintain in the fullest manner [Page 24]that there are many prophesies of, and references to the Saviour, in the book of psalms; but at the same time we must also maintain, that, instead of learning [...] Gospel by these, it is by the light of the Gospel we un­derstand them, and learn how to apply them. Let us suppose a person, who knew not what religion we professed, were to come into our worshipping assem­blies, week after week, yea, year after year, and hear our songs of praise:—would he, by them, learn the word of Christ? Would he, at least, conclude, that that word dwelt in us richly? Or rather, would he not, from this part of our religious service, form the same opinion of us, that he would of an assembly of worshiping Jews? From our sermons and our pray­ers, indeed, he might learn our profession, and the word of Christ; but the Apostle enjoins, that we should teach this particularly in our praises. I there­fore ask again, how can we teach one another the glo­rious discoveries of the Gospel, or evidence that it dwells in us richly, by our songs and praise, when yet these songs contain not these discoveries, but must themselves, be understood by a previous knowledge of the word of Christ: and when yet the subject matter of our psalms, and our mode of expressing it, is pre­cisely the same as theirs, who reject the Gospel alto­gether? The principle may also be supported by ne­cessary consequence from other parts of scripture. To this purpose, let me lead your attention, particularly, to the fourteenth chapter of Paul's first epistle to the Corinthians. The professed design of the apostle, in this chapter, is to regulate the Corinthian church in the exercise of their spiritual gifts. Among these he mentions the gift of dictating a psalm to be sung in public worship (compare verses 15, and 26.) Now, if christians should sing no compositions in the wor­ship of God, but those contained in the Book of [Page 25]psalms used by the Jews, there could be no need, nay, there could be no room for a spiritual gift, i. e. extra­ordinary inspiration, to enable them to propose a psalm to be sung in divine worship; for upon this suppositi­on, every composition they should use, was written for them long before. But it is as evident as words can well declare, that there was in the first age of christianity, such a gift, and various christians were divinely inspired to utter a psalm in the public assem­bly; from which it necessarily follows, that the chris­tian church was not confined to the Jewish system of psalmody in the apostles days; and if it was not then, I would wish to know by what authority it is confined to that system now. ^(a) Woreover, the principle may be [Page 26]inferred from the practice of the inspired Apostle John, "unto him who loved us, and washed us from our sins in his own blood; and hath made us Kings and priests unto God and his Father; unto him be glory and dominion forever and ever, Amen" ^(a) This hymn of praise, which he addressed to the Redemer, [Page 27]is certainly new, i. e. it is not to be found in the Book of psalms. And to mention no more, those scriptures which teach us to pray and praise, and, in­deed, to do all our acts of religious worship in the name of Christ, in such a manner as our Lord himself expressly tells his disciples they had never done before, most evidently shew that christians should not confine themselves to the forms of worship used under the for­mer dispensation; but that, in prayer, praise, &c. they should have, according to the light and fullness of the Gospel, a more express reference to the name, the person, and offices of the Lord Jesus Christ, than is to be found in any discoveries, or compositions un­der the Law ^(b).

[Page 28] Once more, this principle may be established by the consideration of the difference of the two dispensations (the Jewish and the Christian) from each other. This is a topic on which the Apostle Paul, especially, dwells much. He expressly terms the Jewish dispensation, the ministration of death, and, of condemnation ^(a)— a state of bondage, and servitude ^(b)—says that it con­tained only the shadow of good things to come ^(c)& that the ritual of religious worship instituted under it, was weak and poor elements, a worldly sanctuary, and carnal ordinances ^(d). But in the passages just now re­ferred to, he terms the gospel dispensation, the mi­nistration of the spirit—the ministration of life, and, of righteousness—a state of freedom and sonship. Our Lord and Saviour himself represents the gospel dis­pensation [Page 29]and the worship which should be performed under it, spirit and truth, in contradistinction to the Jewish [...]conomy and its worship, which consisted so much in types and shadows, but had not the very image or reality it self ^(a).

Now, it must be particularly observed that the Jew­ish system of psalmody, was exactly suited to the dis­pensation under which that people were placed; and that many of them have such express reference to the peculiarities of the Jewish worship—have those ordin­ances of it which the Apostle calls, worldly, weak, poor, &c. so interwoven with their very subject matter, that they cannot, universally, suit the gosp dispensation which is so widely different from the Jewish, as we have heard; and under which these ordinances are en­tirely abolished ^(b). I beseech christians seriously to con­sider with what propriety they can now call upon one [Page 30]another to praise God with the harp, the psaltery, the timbrel and dance, with stringed instruments, organs, and loud sounding cymbals—and to blow up the trum­pet in the new moon; when at the same time, they mean not at all to do any such thing?—Upon what principles can we now intreat God to do good to Zion which this declaration in our mouths, that then he should be pleased with whole burnt offerings and bullocks which the church would offer upon his altar?—Under the Jewish dispensation, such offerings were proper— they were Divine ordinances—and the pious worship­pers not only expressed them in words, but intended, & actually performed them; but no christian believes he should present such offerings, or if he did, that they would be pleasing to God. Can we, consistently with truth, say, in our songs of praise, that sparrows and swallows build by the altar of God—and that they are blessed who travel through the dry valley of Baca, dig wells in it, and collect the rain in pools to supply them­selves with drink, whilst they are coming from a dis­tant part of Judea, to celebrate the annual festivals at Jerusalem? Whilst the Jewish [...]economy lasted, this could be sung with truth; but now it cannot—these things exist no more ^(a). Many similar instances might be produced; but these are sufficient to illustrate the truth I am establishing. If it should be said, that we ought not now to sing these, and such like psalms in their literal meaning, but should gospelize them; and that many do actually thus paraphrase and expound be­fore they sing them:—then I reply, that this, in rea­lity, gives up the point, and establishes the very princi­ple I am pleading for. It is a tacit acknowledgment that some of the psalms at least, in their plain & lite­ral [Page 31]sense—the sense in which, it is certain, they were used under the former dispensation, are not suited to gospel times. And, methinks, the most zealous con­tenders for the propriety of singing these psalms with­out exception should consider a moment, whether they themselves sing them in reality, when they drop any part of their original meaning, and substitute their own notions in its room. Certainly, mere words nei­ther constitute prayer nor praise—They both mainly consist in the ideas of the mind and sentiments of the heart: and if these be different from the original mean­ing of the composition we use, it is not that composi­tion, but something else which, in truth, we offer to God. But notwithstanding that praise does not con­sist in mere words, yet when we have words enough to express our meaning plainly and pertinently, it must be very absurd, if not a kind of mockery, to approach the Most High with expressions in our mouths to which we have either no meaning at all, or one very differ­ent from their obvious sense, and that which they were originally intended to convey.

But beside all this, and supposing there was not a single reference to the ceremonies of the Law, in the psalms of David, yet I presume every one must grant they are far short of the fullness and clearness of the Gospel: and from this consideration I plead, that christians should not confine themselves to them. The difference between the discoveries made under the Jew­ish, & under the christian dispensation, maybe fifty illus­trated by the imperfect knowledge we have of a person who has always appeared vailed to us, in comparison of that which we have when all the teatures and li­neaments of his face are clearly reslected to our eye from the brightest mirror. This [...]l [...]stration, the Apostle himself uses.

It is necessary that prophecy should we obscure—if [Page 32]it were not, the moral agency of man must be destroy­ed, in order to the accomplishment of the predicted events. And it is the nature of an introductory dis­pensation to be, comparatively, imperfect. This, in truth, is the fact, in the case before us; for, as I have already proved, there are many objects of knowledge, and subjects of praise discovered in the gospel, which are not to be found in any part of the Old Testament. So that, if we confine ourselves to the psalms of David, we shall exclude from our songs of praise, the distiaguishing glories of the gospel, and still hold the vail upon the lovely face of the redeemer—we shall un­gratesully reject the light, and resolutely continue in the obscurity of the former dispensation.

And now, probably, you will be ready to enquire, what shall christians sing; and what shall be the rule of their direction in this important part of religious worship? To this I answer, just as your shorter cate­chism answers the question, What rule hath God given for our direction in prayer? In like manner, the whole word of God is of use to direct us in praise; but the special rule of direction is the Gospel—the New Tes­tament. Or, more particularly, thus, Although we ought not to confine ourselves to the psalms of David, as I hope I have proved to your satisfaction, yet there are many of them, and other parts also of the Old Testament, which so excellertly express the exercises of a pions and devout heart, and so sublimely extol the Most High, without any reference to the peculia­rities of that dispensation which is now abolished, that they contain matter peoper to be sung to the end of the world. To these should be added those glorious sub­jects of praise which the Gospel alone reveals. And there are christians qualified to form all these into plain and agreeable verse. It is then the business of the, Church, that is to say, the Supreme judicatory thereof [Page 33]to examine and judge of these compositions; and, having selected such of them as they shall deem proper and sufficient, appoint them to be used in public wor­ship. This same collection may also serve, generally, for family, and even the most secret praise. I say, generally; for I openly declare, that in private, a christian is not bound to confine himself to any collec­tion of such compositions; but that, if he has a capa­city to compose a psalm, hymn, or spiritual song, he has a right so to do, and to sing it in praise, just as he has a right to use his own words in prayer. And when any person shall disprove the one, I will also, from the same principles disprove the other. I pro­ceed,

Fifth. To remove any difficulties or objections which may seem to lie against the preceeding view of the subject. To some, this branch of the subject may, very possibly, seem quite unnecessary: and, indeed, from the manner in which I have treated it, I presume, an answer may be found, either directly, or by easy consequence, to any objection that can be raised against it. Nevertheless, least any one should be perplexed with difficulties speciously proposed, I shall state those which I have not so directly obviated.

First. It is said, that if we do not sing all the psalms of David, or introduce any others into the worship of God, we shall weaken the authority of that sacred book, and aid the cause of deism.

Is it so then, my brethren, that we weaken the au­thority of all that scripture which we do not practice as it was once done? Then, indeed, we must observe all the laws and ordinances respecting the distinction between clean and unclean beasts—washings—sacrisi­ces —circumcision—the passover—and in one word, all the ceremonial and judicial law of the Jews, which constitutes a considerable part of sacred scripture.— [Page 34]These were all divine institutions—binding upon, and actually practised by the church of old. And yet, after all, I presume, the objectors themselves would deem it an abomination to practice some, at least, of these things now. With what face then can it be said, that we weaken the authority of the psalms of David, merely because we do not use them as a system of psalmody in gospel times, as they were appointed to the Jews? Let it he observed also, that there are many songs recorded in the Old Testament, and sung by the church then, which are not to be found in the book of psalme; such as the song of Moses on pas­sing the red sea ^(a)—the song of Hezekiah ^(b)—of Ha­bakkuk, which he particularly directs to the chief musician ^(c)—the song which Jeremiah composed on the death of Josiah, the singing of which, he made a statute in Israel ^(d), and more that might be mentioned. Is the authority of these weakened because neither Jews nor christians sing them now? I presume, not, This is the very objection in effect, which was bro't by the Jews and judaizing teachers against the Apos­tles of Christ, when they taught that the Jewish ritual of worship and all their ceremonial ordinances were abolished. But, I think, there is no christian now, who believes they were guilty of the charge. And if they were not, I beseech you to consider seriously, how it can lie against any, merely for singing those psalms which have so direct and immediate a reference to those ordinances—have so much of that abolished ritual interwover with the very subject matter of them, that if the one ceases to exist, the other necessarily ceases with it, i. e. as to its fitness and obligation to be practised in gospel times. Nay, my brethren, we [Page 35]revere the sacred scripture in all its parts—the Old as well as the New Testament; and regard it as the oracles of the only living and true God. But we desire to regard and use it according to its true end and design; not confounding and mixing together those things which God has separated—not blending Ju­daism with christianity; but by giving every thing its proper place, both as to faith and practice, according as it respects the dispensations that have ceased, or as it regards that last and best, under which we live, and which alone declares the worship and ordinances which the King and head of the Church hath appointed for his followers, now ^(a)

Second. It is objected, that the plan I have pled for, is substituting human composures in the room of [Page 36]Divine inspiration, and will be attended with many dangerous consequences.

This objection arises from an entire mistake of the point. There is an essential difference between the matter and the form of every subject. Hence, the subject matter of a psalm may be divine, i. e. by di­vine inspiration: and the form of it, merely human:— and this is actually the case in that system and version of psalms, which the objectors themselves contend for. By the form of a psalm, I mean the phrases chosen to express the sense—the manner and order of arranging the words and sentences—and the measure of the verse. Now, supposing that God had dictated to David, Asaph, and others, all this, as well as the ideas or subject matter of the psalms, yet this would only be the case in the original language in which the reve­lation was made: so soon as ever they were translated, the form was changed, and became human. This is [Page 37]still further evident in the poetical version which we have hitherto used; many of the words and phrases are even different from those used in the prose transla­tion, and the form is merely human; unless we suppose Rouse was divinely inspired when he versified the psalms, and that the Holy Spirit dictated to him the very phrases and measure of his verse; which, I am sure, no man of sober sense ever believed. It is evi­dent, therefore, to a demonstration, that the form of David's psalms, as they stand in our version, is human, although the subject matter of them is divine. Now, this is precisely the case in the psalms, hymns, and spi­ritual songs formed from suitable parts of scripture in general, and particularly from the New Testament, as I have mentioned before: the form—the composition, will be human; but the subject matter, divine. For surely every christian believes, that the gospel is from heaven—that it is given by divine inspiration, in as high a sense as the book of psalms, or any other part of scripture. And it is certain, that the subject matter of it is much more clearly and fully discovered, than the matter of David's psalms; for many of them were prophetic, which is always obscure; and many of them typical, which it is often difficult to unfold.

As for dangerous consequences there are none at­tending this mode, more than any other, in which im­perfect creatures are concerned. Certainly the sense, the mind of the Holy Spirit in the New Testament, can be as faithfully preserved and expressed in a poe­tical, as in a prose translation or discourse. And I leave it with every one candidly to judge, whether there is not much more danger of mingling our own fancies, and mistaken notions with the matter of our praise, when we expound the psalms of David for ourselves, or depend upon the exposition of every preacher;— than when we have the subject in so plain a dress as not [Page 38]to need an exposition— when we have it constantly in possession, so that we can leisurely compare it with the unerring standard—and when too, it has received the approbation of the supreme judicatory of the church.

Third. It is said, that Christ and his disciples used the psalmody of the Jewish church—And that if he had deemed it unfit for the gospel dispensation, he would have given his church a new system.

The first part of this objection has no force, be­cause Christ and his disciples during his abode on earth, were under the Jewish dispensation, to which that psalmody was suited. Hence they observed the ceremonial law, but this does not oblige us to observe it. The point here is not, what was proper under the law, but what is so under the gospel. Beside, it can never be proved that the Saviour confined himself to that system: and as I have already observed, it is more than probable he composed an hymn at the ce­lebration of his own supper.

The other part of the objection, viz. that if he had deemed the Jewish psalmody unfit for the christi­an dispensation, he would have given his church a new system, I totally deny; and for this plain reason, because it was not necessary. And that it was not necessary, I hope the following considerations will sa­tisfy you.

The gracious Saviour has provided and left in his word, and by the ordinary influences of his Holy Spirit, sufficient furniture of light, gifts, and graces, for all the parts of religious worship, without leaving a sys­tem or liturgy, in the precise words of which, we should either pray, or praise, or preach. Indeed, in the first age of the christian church, when as yet the full revelation of all things which pertain to life and godliness was not made, nor the canon of New Testa­ment scripture collected together; extraordinary aid [Page 39]was necessary, and was accordingly afforded in every part of divine worship, whether praying, praising, or preaching. This is evident from many parts of the New Testament, particularly from the 12th and 14th chapters of Paul's first epistle to the Corinthians, al­ready referred to. But when the canon of scripture was compleated, with a fullness and clearness so great, that he who runs may read and understand, this extra­ordinary aid ceased; and even those inspired prayers, hymns, and sermons, are not recorded, And can we need a more satisfactory proof, that liturgies composed for these purposes, are not necessary now? Let not christians depreciate their privileges, nor think meanly of their advantages: If you do, you will neither im­prove them wisely, nor feel that gratitude to your God and Saviour for them, to which you are under so many endearing obligations. I repeat it, therefore, the church now, and individuals, have furniture pro­vided for them, in the ordinary way, for all the worship they are called respectively to perform—a furniture rich, abundant, and overflowing. The Gospel reveals the subject matter in the fullest and clearest manner— the Holy Spirit, as a spirit of hight, of sanctification, and of comfort, is more abundantly communicated, than under former dispensations—insomuch, that the weakest true christian now, has a more compleat knowledge of Gods merciful purpose and device for the salvation of fallen man—the method of accom­prishing it—and the acceptable way of a sinners ap­proach to the Most High, than the greatest Old Testa­ment prophet. Probably, by some, this will be thought [...]old language [...] yet it is not bolder than I am warranted to use, both by the Old & New Testament. To prove this, observe the strong language of the pro­phet Isaiah, "Moreover the light of the Moon shall be as the light of the sun, and the light of the [Page 40]sun shall be seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his peo­ple and healeth the stroke of the wound." ^(a) No­thing can be more evident, from the whole preceding context, than that this refers to gospel times, and is a prophetic description of the happy circumstances of the Jews when they should embrace the gospel; and as light, when the term is used figuratively, almost universally means knowledge and understanding, the obvious sense of the passage is, that when they should be converted to christianity, their knowledge would as far exceed what they, under the law, possessed, as the light of the sun exceeds the light of the moon, or as the light of seven days or seven suns collected, exceeds the light of a single one (b). Still more strong is the language of Zechariah, "In that day shall the Lord defend the inhabitants of Jerusalem, and he that is This passage has been interpreted as if by the moon, was meant the type, and by the sun the anti-type—that both are to be kept in immediate view under the gospel—and that both will thus be better understood.—For, say these expositors, on this plan we shall have the type and the anti-type mutually shining upon and illustrating each other, like the sun and the moon. And all this is said to prove, that we should use the typical language and ceremonial references of the book of psalms, in christian worship. This is, truly, as strange an in­terpretation as one could well imagine. Sure I am, the holy spirit never used such an unnatural figure, as upon the above hypothesis, this would be. For, let me ask, did any person ever see it, or is it a truth, that the moon shines upon the sun, and adds to his light and splendor? No surely. On the contrary, her faint rays are all borrowed from him—when he appears in our horizon, she is immediately eclipsed, disappears in the blaze of his refulgent orb, and becomes useless to us in point of communicating light—It is only in his absence that she is, or can be beneficial in this respect. It is just so in the other case. When the glorious SUN of righteousness hath arisen, and is shining upon as with meridian brightness, types and sha­dows should slee away—they may injure, but profit us they can­not— and like the moon, which, by being interposed, hides something of the sun's light, even so these, so far as they are made the immediate objects of our contemplation, will obscure our views of the redeemer. [Page 41]feeble among them at that day, shall be as David; and the house of David shall be as God, as the angel of the Lord before them." ^(a) It will not be disputed, I presume, that this refers to spiritual and religious ad­vantages under the gospel; advantages so far superior to what were enjoyed under the law, that the feeble, the weakest christian among the Jews when converted to the faith, will be as David, in point of religious attainments—and the house of David, the more ad­vanced christians among them, as the angel of God in comparison of David. The language of the New Testament is still more express to this purpose. Our Lord spoke to his disciples thus, "For I tell you, that many prophets and Kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them." ^(b) If this was the case with regard to his disci­ples, long before the full display of gospel light, and when, as yet, they were but babes in christian know­ledge; how much more must it be so with those who enjoy the noon day light of the Gospel. In another place our Lord thus declares, "for I say unto you, among those that are born of woman there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he." ^(c)— [Page 42]The kingdom of God, or, the kingdom of Heaven, as Matthew, in a parallel passage, record it, ^(a) is but another expression for the gospel dispensation, which is evident, both because our Lord almost always uses it in this sense, and because the following verse in Mat­thews's gospel confines it thereto. John the Baptist neither wrought miracles, nor predicted future events to any such degree as many prophets that had arisen be­fore him; consequently, the only point in which he was superior to them all, was his superior knowledge of gospel mysteries, and if the least in the kingdom of God, the weakest true christian under the full light of the gospel, be greater than John, it must be in the same sense, that is to say, he is acquainted with many things in the plan of salvation which were not revealed to John himself; and therefore, such a christian knows much more of these glorious things than the greatest Old Testament prophet. These scriptures will, I hope, satisfy you that I have not asserted too much. And if such be the furniture of the christian church, and of its weakest members—such their transcendent advan­tages beyond what was enjoyed under any former dis­pensation—can it be true that they have not sufficient means for praising God, without having a liturgy com­posed for them in an extraordinary way; or without having recourse to that system of psalmody, which, in comparison of the discoveries and light of the gospel, is but as the dusky twilight to the perfect day? Judge ye.

Fourth. It is objected by some, that it is so dif­ficult to attain sufficient skill in music, to sing in the manner I have pled for, that the bulk of each congre­gation will be prevented from joining in the public praise of God—that part of worship, must be com­mitted to a select choir—and, we will become so fond [Page 43]of the music as to neglect the exercise of grace in the heart.

My brethern, if any one of these things necessarily attended the mode I have recommended, I would give it up at once. But sure I am, this is not the case.— I well know that mankind are prone to extremes, as well on the one side, as on the other. This is actually the case with us now, and we have sunk to one extreme in our mode of performing this duty: for I can scarce­ly conceive in what more miserable manner we could perform it, supposing us to sing at all. And must we not attempt a reformation and seek to do right, for fear of running into the opposite extreme? It is al­ways fallacious to reason against the use of any thing, from the abuse of it. That some may pay more atten­tion to the music than to the frame of their heart, I readily grant, but surely the music is not the cause of this; on the contrary, as I have shewn, it is designed and calculated to aid and promote these gracious frames. We may also err by introducing such a variety of tunes into public worship, & in such quick succession, that the greatest part of the congregation cannot be acquaint­ed with them. But it is easy to guard against this evil —there is no necessity for changing our airs every month, nor every year—Yea, and supposing us never to change them, yet this should not prevent us from singing, with propriety, those we do use. And I must farther maintain, that to learn to sing thus with pro­priety, neither requires uncommon talents, nor extra­ordinary pains—It is as easy, as the mode we use, pro­vided we adopt the proper method of learning, and the teacher understands his business; and in this, I speak from certain knowledge. To sing, as I have mention­ed various parts must, indeed, be performed together: but it is not necessary that those who sing one part, should be able to sing the others—to that one, if they [Page 44]please, they may confine themselves to every tune—and it is as easy to learn one part as another. To some, indeed, this mode will be much easier than the present, when all are confined to one part: for as there is a va­riety in the parts suited to different voices, as they are fine or course, high or low, there is an opportunity of a choice according to the natural tone of the voice; in consequence of which, the performing of it will be more easy and pleasurable. And now, where is the extraordinary difficulty in all this? There is none.— Moreover experience and facts prove the practicability of it. I do not recollect that I ever heard a congrega­tion, or even private family of Germans singing the praises of God, but they sung in concert, and made harmony—Are we so dull and stupid that we cannot learn to do the same? I am sure, we are not. But the truth is the prejudice of education, or the want of proper disposition to the duty lies at the bottom of the objection. Had we that delight in singing the praises of God, and that desire to qualify ourselves in the best manner for the performance of the duty, that many of us have in learning, empty, silly songs, or other as un­profitable things, we would not make mountains of molehills; we would cheerfully devote some of that time to the acquisition of the skill, which many trifle away in such pursuits as will fill them with unutter­able anguish when they are called to render their final account.

And now, to conclude—Let every one receive, with reverence, the word of exhortation, and conscien­tiously apply himself to carry the apostle's direction into practice. If you believe the gospel to be divine, you will certainly own, that the treasures of it are incom­parably superior to all the treasures of earth—that they will enrich and make you happy, when the other will vanish like an empty pageant, or amusing dream whem [Page 45]one awaketh. Let us all exercise ourselves daily in learning more and more of the word of Christ, which is able to make us wise unto salvation, and to furnish us abundantly, through the influences of the Holy Spi­rit, for every word and work. Particularly, let us use it for our direction and edification, in singing the praises of our God and Saviour, as furnishing us with matter for the most exalted strains the church, on earth, can raise. Let us be much employed in this delightful exercise—let the voice of praise be heard in our habi­tations, as well as in the church—and let us not grudge to spend a little time and pains to qualify ourselves for singing skilfully, with an harmonious noise.

Let us be ready to fall in with, and promote every attempt to improve our psalmody, in agreeableness to the word of Christ. If the principles I have laid down be true, certainly our psalmody needs improvement. In this sentiment I am not singular. Many pious, and enlightened christians have long wished for psalms, hymns, and spiritual songs, more in the style, the spi­rit, and light of the gospel, than the psalms framed for the Jewish dispensation. At length Dr. Watts arose, and gave the world an imitation of David's psalms, in the language of the New Testament; as also a number of hymns, and spiritual songs, formed on other parts of scripture, especially the gospel. His performance was highly esteemed by many; and as much condemned by others; not, so far as I have learn­ed, because there was any thing heterodox in it, but because the author had advanced, and attempted to bring into practice, the principles I have endeavored to establish. His compositions, however, were soon used, in religious worship, public and private, by ma­ny christians as well of our own, as of other denomina­tions; altho' the supreme judicatory of our church had not, as yet, given an express sanction to them. At [Page 46]length our Synod took up the matter judicially, and ap­pointed a committee to examine the different versions of the book of psalms, to which they could have access, and from them to select such a collection as they should judge best; and to lay it before Synod at a future meet­ing, for their consideration. In pursuance of this ap­pointment, the committee proceeded on the business, and after a considerable time, reported to this purpose, that having compared such versions as they could ob­tain, they did not apprehend any so well calculated for christian worship, as that of Dr. Watts, as amended by Mr. Barlow, of New-England. The version, thus a­mended, was then laid before Synod for their considera­tion, who, after mature deliberation, gave it their judi­cial sanction, as you may see in a printed extract from their minutes, bound up with the said version. The committee had also added a book of hymns to this ver­sion; but it was laid aside, not because Synod disap­proved of the thing in itself, but because [...]ome parts of the collection appeared to them exceptionable. Very probably a collection of this kind will yet be added— and indeed, my brethren, so many are the peculiar and interesting discoveries of the gospel—so many the passages which contain the most fit and excellent matter for christian praise, that until we have hymns and spi­ritual songs formed upon them, I am clearly persuaded, and I trust, by this time, so are you, our psalmody will be incompleat.

In the mean time, as we have the opportunity now, of advancing a considerable step in the improvement of our psalmody, let us chearfully and thankfully embrace it, and walk in the light and liberty wherewith our divine Lord hath made us free, to the honour of his precious name, and our own greater edification. Let us endeavor to divest ourselves of prejudice and pre­possession—and give the version a fair and candid exa­mination. [Page 47]This is surely the least that, in reason and conscience, you can do, whether you view the matter with regard to Synod, or to yourselves; for altho' Sy­nod has not pretended to force this version on any congregation or individual, yet, methinks, some re­spect is due to the judgment of that body to which we profess subjection in the Lord. And then, remember that you are deeply and personally interested in this matter, as accountable to God. For if, after you have been favored with the clearest discoveries of the way of a sinner's approach to God, and acceptance with him, you are found not walking according to the gospel, and especially, if after being warned and admonished, you obstinately reject, or carelessly neglect the oppor­tunity of improving, you will not be able to answer for it to your final Judge.

In examining the version now recommended, I hope you will keep in view the things you have now heard. But, above all, seek by earnest prayer, the direction of the Holy Spirit, whose office it is to take of the things of Christ, and shew them unto us—that he would lead you in the path of duty—and teach you, and the whole church on earth, the truth as it is in Jesus.

And now unto him that loved us, and washed us from our sins in his own blood; and hath made us kings and priests unto God and his Father; unto him be glory and dominion forever and ever, Amen. Yea, unto God the Father, Son, and Holy Spirit, be undi­vided honours and eternal praises. Amen.