AS Errors in judgement cloud our heads; in affections, our hearts; in action, our lives; (humanum est errare;) So specially do errors in divine Worship obnubilate our devotion to God: So that all may say, (or be mute) as David, who un­derstands his errors? Ps. 19.12. who can indeed?

But of errours in Religion, both in Doctrine and Worship; (not here now to treat at large:) of aspiring to Deity, as Pagans; arrogating legislation, as Papagans, affecting domination, as Prelates, I on­ly touch (obiter) the self assumption of the Titles, empty Names, and Forms; of Church, Ordinan­ces, and Ministry, without the things themselves; As we Protestants of all sorts (too oft) do. Oh how 't would become us first to enquire after divine measures, by that Scripture-golden reed, and to be asham'd of all we have done; and next to wait, and seek for that Holy Spirit as the Apostles were bid, in Acts 1.4.8. rather than temerate (as one sayes) Gods sacred mysteries with unwashen hands, and make that a mean of temporal Life; that (through the justice of God) becomes the occasion of our own and others spiritual (if not eternal) death.

But two things concern us all that venerate that second Command, (that Papists expunge the Deca­logue) the one is to know the Holy will of our God, [Page] both for matter, and form; that the first be bonum the second bene; good, well done; that it be not call'd vain Oblation? &c. The other is to fear his wrath, that ever attends divine jealousie: If but so small (as may seem) an errour slip us, as did Nadab and Abihu, at the entry of Worship in offer­ing strange fire, and common; or as Eli's Sons, or Uzah's rash touch, or Naamans cringing to Rim­mon, (for company, with his King; and Master) or as Uriahs usurping the Preisthood: All which are fatal examples, that do caution us to be tremu­lous: for in all the parts of Worship, Preaching, Prayer, Ministration of Instituted seals, and Cen­sures, &c. I fear our errors at our Masters coming will be found not a few; so that we may say as Naaman the Lord pardon us, &c. as 2 Kings 5.17. or as David about Uzahs boldness in Er­rour. 2 Sam. 6. v. 7.

The Lord made a breach, because we sought him not in the due order.

But I only mean to touch a little that part of Wor­ship that is call'd singing. And since its needless to lay open the Theory of it, being so well done by others, as Cotton, Sydnam, Rous, Barton, Hen. Ainsworth. Those of N. E. and in that of Scot­land: Let me only hint at the Nature, Form and Ʋse of Song in General; the Occasion, and rise of these in particular.

For the Nature I do not mean Jigs (as the Pa­pist styl'd Hopkins) nor bare Poems, as Crafhaws [Page] or Herberts, Quarles, Withers, or Pordage's &c. who tho' their songs may be good, and spiri­tual, and far usefuller (especially to youth) than amorous lays of Wit, wanton Rhapsodies, and pro­phane Ballads: yet I should scarce take them as ma­terials for Worship: The ornature being human, and polite: But this I mean by't. A Spiritual Song, in Scripture words or sense, compos'd in mea­sures tunable, sung alone, or with others to the Lords own praise, our own or others joy; in a sweet harmony of heart and voyces.

This may (at present) serve to hint the nature of song (as the Author takes it) till more convenient time be to enlarge upon it.

The great point that depends of late is, about the form, how to do it aright? (here quot capita tot sententiae;) some seclude it wholly their Assemblies and Families, as lost; like Hebrew-Musick and Meeter, (till 'tis restor'd) and so practise it not, other than by prayer and praise: (natural worship.) Some (in the other extream) make so common, and formal work of it, that as the Minister sits above it as if it were below him, to exhibite a song, so a Clark (the fag end of Anti-Christ) takes upon him to lead as a Reader. Some (few) only joyn (as in prayer) with one that has a song, and utters it, (whether extempore or no I say not,) not the voice of any present joyning harmony with him: as Silas and Paul and Miriam of old did, &c. This I like not. Some again are for't; but act not, as [Page] stumbling at a promiscuous assembly, not yet being on mount Zion, where the Lamb's new song will be; these are holy souls, but short of duty, for there be songs in the night; one may sing at the lowest, by the skirts of Zion with an eye to the heights, as Jer. 3 1, 12. nay in Jeremiah's Dungeon, or Daniels Den, or the Bishops Colehouse, or the three Children in the Flames. Others are for acting (as we may) now on the lowest round of Jacobs Ladder, the Foot stair of Gods Temple.

Yet again some are for the Old way, the Old Translation, all old, &c. Others for correction and Reformation, of which sort, I am one: and tho't has been us'd, (till of late) to sing in the words of David: (as of old, 2 Chron. 29.30.) Yet I scruple not to use the Canticles, nor the sence of other Scriptures in the same or other words; consonant to the Analogy of Fa th. If then for the matter, my song be in the words of the Sacred Scripture (or re­ducible to it,) and for the form, I neither limit my self in the composure, nor yet impose on others; least of all fix a stand or bound, beyond which none (in time to come) ought to go; tho' of more light and spirit than I am, and aiming at purer Reformation, yea waiting for a renovation of all: I see not why any can scruple to joyn with me so, or I with them.

Now for the use of Hymns and Songs, I find the advantages that accrew, many; to compose and calm our evil spirits, as Sauls was by David, 1 Sam. [Page] 16.16, 23. To allay a vexed, perturb'd mind at the sight of a sinner as the Prophet, 2 Kings. 3.15. was by a Minstrel: and one a late so weary in travel, that he could not Preach, till he had hear'd Musick. As (on the other hand) the mind being [...]. well compos'd, (as Jam. 5.13. or merry,) it exhilerates and improves spiritual joy, and comfort; made Pauls Chain light, and Stocks easie: sometimes its instructive as some Psalms be, or corrective as others; now and then it's prophe­tical, often precatory; alwayes monitory and edify­ing, &c. Above all, in combats of mind, or milita­ry congresses: 'tis wonderful to read the bless't efforts (and contrary effects) it has produc't in the open Feild; at the facing (not foyling only) of an enemy: as in 2 Chron. 20.21, 22. and times of war plainly demonstrate, both animating the hearts of the good; and daunting the faces of the adver­sary. Besides at the end of Supper our Lord he and they sang an Hymn: as all acting they [plurally] in two Evangelists, Math. 26.30. Mark 14.26. as did the Jews ending their Paschal-feast, and tho' as corrupt times and Roman Impositions grew on; certain vain gaudy customs, in Chores, Cho­risters, Organ-Pipes and like Trumperies were by Satans malice, and superstitious minds foysted and mixed with the duty, and some made Hymns in praise of Arian Bishops. Yet take off the Rites and Abuses, and let none invent Instruments of Musick like David, Amos 6.5. nor play on them before an [Page] Image, as Dan. 3.7, 15. and I see not but that old Hymnizing way and gift might be restor'd, 1 Cor. 14.26. and a glory fill this, and other appointments.

Now for the occasion of this way, the Author uses: observe this twofold account.

1. Casting an eye cursorily, on a plea (one of the times publisht) for forms of prayer, he argues thus: If it be lawful in Singing, to use stinted set Forms: why not in prayers too? to let pass, Why not in Ser­mons also? Or Homilies, &c. I only answer (for my own part) that no set forms of song are by any compos'd, in any Translation (and far less imposed by any humane sanction) on purpose to stint, straiten, or direct the spirit of God, its gifts, or graces in any; that were to break the second Command as Mr. Cotton argues: And as bad as the old Latin Miss­ale, so I never should use even the best Psalter.

2. (And more personally) note that the Author many years ago being in his own and others eyes, un­der a sentence of death, despaired of life (in an agony of dolour) had suddenly injected, and im­press't on his spirit that place, Psal. 32.7. pre­serve from trouble, and compass me about with songs of deliv'rance. Which makes me say if God has perform'd his part in the former, ought not I to essay to sing thus, and as Hezekiah to call on others, Isai. 38. ult. in (consort) to rejoyce in hopes of a glorious deliverance at hand: the sparks of which hope, (laid up in Heav'n for us) are already kind­led [Page] above, and are taking fire on earth, never to be extinct till it have consum'd, the Idols, and Priests together: inflamed the restorers zeal; and well warm'd our Isles-Inhabitants with a love of refor­mation, never to be cool'd by all Papists can do; till that promis't restitution of all, as Act. 3.19, 21. and the desire of Nations come, Hagg. 2.7. to fill his second Temple with his glory.

As for these songs (such as they be) do any ask what for matter, I say they derive from Scripture-fountain: for else I desire they may be vilipended: But for the form of composure, they flow'd from seri­ous Meditations in secret, sober reflections on the subjects then discourst, and some (such as memory helpt to recall) had birth in private closet songs, tho' many are lost for want of a speedy record. If any dislike the method, heads, (in some of them) the transitions, in others the reflections on present times, the dull strain, bad poetry, or plain style; the Author deems it not fit to apologize to cavillers, let them do better or let these alone, as the Hymns are at his own cost, so he cares they only have them, that, with any joy in God, once sung them.

If any say [cui bono] of what use? I say of the same use as a pen'd Sermon, dying speeches or prayers (not to impose, but) for the recalling to mind, things useful to us before; and to the fu­ture profit of others, the same end (tho' a lower mean) as for which Scripture in general, and Psalms in particular were left: and tho' the power, and pre­sence [Page] of a duty is not to be pen'd, yet on the remem­brance of things hear'd, salvation in part depends, 1 Cor. 15.2. If you say theres a store too much already. I yeild, yet not too much: bonum quo communius eo melius, its a pity bread and water, because plentiful, are (as Manna was) therefore more sleighted, and a sign of a fulsome glutted age.

But let such stand by, that the hungry, poor, and meek may eat and be satisfy'd; some have tasted hony out of these bare carcasses; are these jejune, let others provoke their zeal, and stir up far better gifts to do more worthily: But I ask, is't lawful to gloss on a text by a long Sermon, and not sing too a short Hymn? Is't call'd novelty, or innovation? admit; yet as not old, so nor new things are (if bonum & bene) to be refus'd, a scribe of Christ house is to bring out of the Lords treasury, both new, and old, and at last the Lord will make all things new: and yet Sternhold and Hopkins did well (tho' not in Popish opinions) in Psalms. Some body must break the Ice to others, call them Novatians who list: besides in Eusebius and Ecclesiastical Hi­story it was thus so frequent to do; that some (a late) do use (of their own composure) after Supper, an Hymn: Causabon's Reports of some poetical Enthu­siasms, and Religious Extasi's, and some Females in Hysterical fits, that utter'd verse, extempore, witness H. Tr's late large folio: may all serve to excite the gift, or to pray it down, amongst us.

[Page]They that use this way are few: I know but one grave learn'd man besides, that so concludes in an Hymn, publickly: If any consult our Predecessors they may find this way with some Martyrs us'd in Mr. Fox, and one lay'd on Qu. Ma. Desk against Popery: a Woman on the death of one sweet Child, sung thus

In Dr. Beards Theatre p. 43. ch. 14. in Mr. John Fenwick, on Zion's joy in her King, (p. 92, 93.) A very pious Hymn. In Geo. Withers specul. p. 77, 85. 91. 142, 143. Also Pordag's Poems p. 157. 207. 215. 257. 300. The Pilgrim sings oft sweetly (See the book) Ʋpon's passage from Babel to New Jerusalem. Nay one is put in the preface to some of our large Bibles. Which who can dislike? If Tune or Meeter displease any, can song in consort well be without both? If so, do so, yet consider, it's as lawful to use poetry, to sing in orderly voice, harmony and mea­sure, as to use Grammar, to teach Hebrew, or Translate the Bible to Mother Tongue: if human Ornature under the Law, was not allow'd that Al­tar, yet what polish't stones did Solomons Temple show, by direction of the spirit of Prophesie in Da­vid, and of what polish't Saphyrs will your New Jerusalem be made? but all Gods, not mans.

'Tis no error in a Preacher to seek out Dibvrei [Page] chaphets, words of desire, Eccl. 12.10. (i. e.) ver­ba complacentiae Vatablus, tho' cadency in rhymes, and lines, delight not God: yet it and method too in English Speech, Prayer, Print, may profit us, and help Memory, and please Affection in the vulgar. I bring but a loop, or Badger-skin to tye, or warm, at the Altar: (or if only to sing in our Families) not to impose a form) only till times of bettering: let it be welcome (as that womans box to Christ:) to do what we can, as Mark 14.8.

But because they were so pleasing to some that beg'd, and others that took Copies of them at the uttering, tho' not so many, so full, and distinct as here: I hope it will be as welcom (this New year) to such, to see them in Print, as then to hear'em and however, let none grudg the Youth if I dedicate this first part to them; and if these pass off well; being only 500 Copies, (and the charge pretty deep too.) To the Elder of my Auditory I may produce (in due time) the Second Part with a larger Epistle, on the various Scripture-victories from Genesis to Revelation, if God permit. I add a Title too, and Index to find any Hymn: if any use, them (to con­clude) let your tuning of the heart, be the most melo­dious part, for ‘Non vox, sed votum; non musica chordula, sed cor; non clamor, sed amor, psallit in aure dei.’