Ainsworth Psalter Pdf
Ainsworth Psalter Music
The Ainsworth Psalter

Ainsworth Psalter from Waldo Selden Pratt’s 1921 collection, The Music of the Pilgrims: A Description of the Psalm-book brought to Plymouth in 1620. Henry Ainsworth (1571-1622) was an English Nonconformist cler - gyman and scholar of Hebrew who fled to Amsterdam from England in 1593. His Book of Psalmes: Englished both in Prose and Metre. The Ainsworth Psalter, 1612. The Bay Psalm Book, 1698. The Grounds and Rules of Music Explained, 1721.

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A glossary of relevant terms appears at the end of this study.

Psalmody is the use of the biblical psalms in worship, as distinguished from hymnody, the creation and use of extrabiblical poetic and musical compositions in worship. The distinction goes back to the Bible itself, in Paul's admonition to edify one another through the use of 'psalms and hymns and spiritual songs' (Ephesians 5:19; Colossians 3:16), although we should not assume these were mutually exclusive categories. The study of psalmody is a subdiscipline of hymnology, an extensive field which has occupied the attention of learned musicologists. Here we can present only some brief remarks.1

Early Christian Psalmody

In biblical worship, the psalms were chanted or declaimed. We do not know exactly how this music sounded, though recent research has confirmed the similarity between Hebraic music and ancient forms of Christian chant. (See the article on Music and Worship in the Bible on this web site.) The psalms formed part of the developing liturgy of the Eastern and Western churches, along with Greek and Latin hymnody. In the Western church, the psalms found more regular usage within the 'offices' or daily periodic worship of the monastic communities. The Catholic heritage of chant, often called Gregorian chant because of the influence of Pope Gregory the Great (540-604), includes the use of the psalms sung to standard 'tones' or melodies according to conventional rules. This music was performed by choirs of clergy or members of monastic orders, who had developed the necessary skills. Originally the psalms were sung monophonically, i.e. with one unharmonized melody, or 'plain chant.' In the later Middle Ages additional voices were introduced, with such devices as counterpoint (a different simultaneous melody) or organum (a sustained tone over which others sang the melody). The departure from the simpler form of chanting was opposed by those who believed that more elaborate musical detail called attention to the performance and thus degraded the worship of God.

This early psalmody was exclusively vocal. It is paradoxical that the psalms, which so often mention the use of musical instruments in the praise of God, were sung for centuries in the church without any instrumental accompaniment. Today both the Eastern Orthodox churches and some Reformed and other Protestant groups exclude musical instruments from use in worship.

Psalmody in the Reformation

With the Protestant Reformation of the sixteenth century came the thrust to involve all worshipers, not just the clergy, in the music of worship. But there were differences among the Reformation movements over the type of music that should be used in worship. The German-speaking Lutherans and pietists developed a tradition of hymnody, producing chorales with freely composed devotional texts. They also made greater use of instruments, especially the organ. The French-speaking Calvinists of Geneva held a stricter view of what was acceptable in worship and limited their music to the biblical psalms, New Testament hymns and a few other portions of Scripture. Excluding instruments was a corollary of the Reformed stress on the responsibility of the congregation, as a whole, for the expression of worship instead of trained professionals.

But musical conventions had changed with the Renaissance, and people were now familiar with secular music marked off by measures instead of unmeasured chanting. To enable the congregation to join in the psalms, it was necessary to recast them into a singable metrical structure and to introduce rhyme. However, the Calvinist emphasis on the authority of the Word of God rendered this practice problematic, for it required altering the biblical text, destroying the Hebrew parallelism. The stated goal became to produce singable psalmody while changing the words of the Bible as little as possible, though in actual practice the best results were often obtained through more than a slight alteration. The Genevan Psalter (first edition 1542) set a high standard for the metrical psalters that were to follow in the Reformed churches of Holland, England and Scotland. Many of the tunes used in later editions were composed by Louis Bourgeois, some of which (including Old Hundred, the familiar 'Doxology') are still in use.

English Psalmody

Psalmody as a form of congregational singing came to its greatest development in the English language. The Church of England came under heavy Reformed influence, leading eventually to what we know as the Puritan movement with its emphasis on church government and worship according to New Testament patterns. In the early stages of the English Reformation, the Catholic heritage of Latin hymnody — which had largely fallen out of use in any case — was laid aside, and in its place metrical psalmody was introduced. In 1562 John Day printed the Book of Psalms with psalm texts translated by Thomas Sternhold, John Hopkins and a number of others. This psalter used tunes from the Genevan Psalter and from English sources, including popular ballads. Day's psalter remained in use for more than 250 years and went through more than 600 editions. It was also known as Sternhold and Hopkins after its main translators, and was later called the Old Version after Nahum Tate and Nicholas Brady brought out their New Version of the Psalms in 1696. The Old Version established the standard patterns which came to dominate English psalmody: Common Meter (8.6.8.6), Short Meter (6.6.8.6) and Long Meter (8.8.8.8). Musicologist Henry Wilder Foote remarked, 'Next to the English Bible and the Book of Common Prayer the metrical psalms were the most influential literary contribution made by the Reformation to the religious life of the English people.'2 A Scottish Psalter first appeared in 1564, with several subsequent editions.

The fifteenth and sixteenth centuries were a time of religious turmoil in Great Britain as various ideologies struggled for control of the Church. The reign of the Catholic queen Mary Tudor (d. 1558) meant persecution and exile for many Protestants. She was succeeded by Elizabeth I (reigned 1558-1603) who failed to reform the church to the degree many Protestants desired. As a result, separatist groups formed that worshiped outside the established church — the beginnings of the congregational or 'gathered church' movement — and some of these groups moved into exile in Holland. In 1612 in Amsterdam, Henry Ainsworth published his Book of Psalms for the use of these congregations, including 39 tunes of English, Dutch and French origin. The Ainsworth psalter was brought to Plymouth Colony in 1620 by the group we know as the Pilgrims and was used there for a generation.

Another form of psalmody that developed during this period was Anglican chant, which was non-metrical and thus resolved the problem of the need to alter the biblical text. In Anglican chant the first portion of a line is sung on a sustained pitch with harmonic support, with the final syllables resolving in a short series of chords. Anglican chant had the advantage of preserving the Hebrew parallelism of the psalms, but since it was suited more for choirs than for congregational singing it was not taken up by the 'nonconformist' churches that emerged from the English Reformation. In America, the Episcopal Church continued to use the metrical psalms, either Sternhold and Hopkins or the New Version, until the rise of church hymnody in the nineteenth century.

Early English psalmody, like the psalmody of plain chant, was almost exclusively vocal. Organs were found in only a few of the cathedrals and larger churches. Although many Reformed leaders were skilled in music, they believed that instruments were appropriate only for secular music or for personal devotion and not for public worship. In the church service, a leader