the forme be introduced which makes the Church and that forme is not untill a competent number be Baptized and so Church power must be exercised first without a Church and politicall power without a body It is wonderfull to imagine how these that differ slight and unchurch all the Congregations though made up of the purest and speciallest Saints without mixtures of humane allay and meerely in this principle they are not Baptized in their forme nor plunged under water which with them is onely Baptizing and under this principle Faith and Repentance and the most resplendent graces of the best Saints must lye buryed and no Church if not thus dipt I hope you see the fallacy if not the perfect folly of this position and how Churches stand upon other principles more firme and sure though we would not lose any ornament of the Gospell to adorne this body yet we dare not constitute it of such ingredients A GOSPEL-ORDINANCE CONCERNING The singing of Scripture-Psalms Hymns and Spiritual Songs the lawfulness of that Ordinance LONDON Printed for R. W. and are to be sold at the three Daggers in Fleetstreet 1653. CHAP. I. Concerning the singing of Scripture Psalms Hymns and spirituall Songs the lawfulness of that Ordinance THe next publick controversie which Satan hath raised to disturb the Churches is about the practise of singing Scripture Psalms on purpose to deprive the Saints of the benefit of that soul-raising and heart-ravishing Ordinance by which God is publickly and solemnly praised and the spirits filled with the glory of God and because your hearts may be stablished in every truth and not so easily perswaded to part with such a holy Ordinance I could not but endeavor to clear up this also which you have in this method First that singing of Psalms Hymns and spiritual Songs vocally with the voice and musically is an Ordinance of the New Testament constantly to be practised in the Churches of Christ Secondly open unto you the three expressions Psalms Hymns and Songs wherein they agree and whether there be any difference between them Thirdly shew you that it is the Psalms of David Asaph Heman and the Hymns and spiritual Songs of these holy men which are recorded in Scripture that is the matter ordinarily to be sung Fourthly answer the main objections of the dissenters these are scattered up and down this small Treatise For the first it is clear from Eph. 5.19 he bids them be filled with the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking to one another and in Col. 3.16 Teaching and admonishing one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever these be as to the matter of them yet the singing of them is commanded as an Ordinance and a special Ordinance for edification That the Apostle exhorts here to this as an Ordinance is clear First because he speaks to the whole Church and as a publick dutie not appropriated to any Office but as a commandment universal on all Secondly he doth distinguish this Ordinance from that of preaching or teaching doctrinally which belongs to the Officer or occasionally to a gifted brother for he doth not only say as in other places teach and admonish but in Psalms and Hymns and Songs which shews the manner of the teaching and admonishing not in the general but in such a way as by singing with Psalms c. and as Mr. Cotton well observes if the Apostle had meant the ordinary and common way of teaching he would have said teach one another out of the Psalms or from them rather then in or with them which is the usual language of the holy Ghost in expressing such a duty so in Pauls example Acts 28.23 so Philip is said to preach Jesus to the Eunuch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that Scripture in Esaiah and surely he would never have added the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following part singing with melodie in your hearts if this teaching and admonishing were not to be discovered in such a peculiar Ordinance To which places we must add that of the 1. Cor. 14.15 16. where the Apostle speaks to the Church as to the orderly administration of that Ordinance 16 17. v. where he speaks of singing as a distinct dutie and to be done in publick before the Church and that phrase of singing with the spirit and with understanding is very emphatical as Divines observe for I cannot sing with the spirit but I must also with understanding but the understanding here must be meant of others who hear me and joyn with me in that act however publick singing was then an Ordinance solemnized in the Church and we shall hereafter see what kind these Psalms were they sung Thus Iames 5.13 If any be merry let him sing Psalmes though this be particular in the Text yet it is of the same consideration with the former and these places hold forth the inst tution singing is an Ordinance and a special one in the Gospel Secondly that it is not only meant of an inward frame of rejoycing but that it is of the voice is most apparent First from the very words of these Texts Speaking to one another teaching one another in Psalms and Hymns c. Now no man can speak to edifie others by inward workings or silent rejoycings 2. Besides the melody to be made in our hearts we must sing with melody which shews not only the inward frame but the outward act and order for melody in the heart were enough to expresse the inward grace but he addes an outward expression Singing with melody in your hearts so that it is with the voice as with the heart 3. Singing in Scripture is ever put in distinction from bare reading or speaking and commonly signifies a modulation of the tongue or expressing any thing musically and in tune and so it is a musical speaking 4. There would be the greatest confusion of Ordinances for preaching and prayer would be made all one with singing nay internal works would be found contrary to outward expressions and if there be any such thing as preaching and prayer and exhortation it must be different from singing even to the most ignorant for no man will say when a man meerly speaks or preaches he sings without his tone do make them call him a singing preacher or talker as too many either out of affectation or custome have given just cause to suspect 5. This is undeniable if there be any such command as to sing it is visible for else no man could at any time be said to sing or not sing it must be an outward act for else we must say we have only souls for that Ordinance and bodies for all the rest 6. All that ever sung in the Gospel as to practice sung vocally Matth. 26.30 They went out and sung an Hymn that must be with an audible voice Acts 16.25 Paul and Silas sung and all heard them and if it be an inward act only who shall know when men sing or think or would they
what Christ and the Apostles would have us understand by Psalmes when we are commanded to sing them especially these Psalmes which are called the Booke of the Psalmes and there is no other Psalmes spoken of in the New Testament and the Holy Ghost is the best Expositor of his owne commands Now men must either deny these of Davids as before to be Psalmes or else they are bound to sing them as for Hymns and Songs they are comprehended under this generall word Psalmes being all exprest in the Booke of the Psalmes as hath beene demonstrated 4. Let us consider the vanity of the contrary opinion in regard it utterly makes way for will-worship which they seeme to be so much against For first I am commanded to sing Psalmes Hymnes Songs the Old and New Testament speake of no other Psalmes then of Davids and Asaphs and of such like inspired persons and they are called the Psalmes by Christ and his Apostles but you must not sing them say they I ask what Psalmes then must you sing there is no light in Old Or New Testament to warrant any other either you must fancy a Psalme and say Christ meant this way when he spake of the Booke of the Psalmes and devise a new way of worship out of your owne braines or else sing these Psalmes which Christ and his Apostles call Psalmes Besides 2. How can any man perswade himselfe or others when he sings that he sings a Psalme when he doth not sing that which in Scripture is onely called a Psalme Or how can any man distinguish now I sing a Psalme now a Hymne now a Song when there is not one word in the New Testament to distinguish them one from another or the two latter from the Booke of the Psalmes if any man from the New Testament can distinguish a Psalm from a Hymne or a Hymne from an Ode or Song or any one from another but as they borrow it from the Old Testament erit mihi magnus Appollo he shall be an Oracle I will consu t more then with Scripture They tell us Davids Psalmes and the like are not to be sung Christ and his Apostles call them specially by the name of Psalmes and command us to sing Psalms Now let them shew us any other Psalms from Scripture and we are satisfied but its hard to be perswaded from such a pretious Ordinance by a meere Negative and the workings of a melancholy fancy or the presumption of a hot braine that he hath a gift of composing Psalmes and Songs and Hymnes for the edification of the Church Let us goe on further and try the Scripture examples and begin with our Lord Jesus Christ and his Disciples after the adminstration of his Supper it s said in Math. 26.30 and Marke 14.26 when they had sung an Hymne or a Psalme as the margent expresseth it and it s all one they went forth to the mount Olivet the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Take it either as all Translators interpret having sung an Hymne Hymne dicto Arab They went forth or they went forth hymning or singing of a Psalme it s not materiall But 1. It s clear they sung openly with their voice 2. They sung a Psalme or Hymne now what this Hymne should be is the question whether one of Davids Psalmes or any in that Booke to which I answer 1. It s onely said they sung a Hymne or Psalme and its most probable yea demonstrative that it was one of these Psalmes or Hymnes of David and the other Holy men because Christ himselfe speakes of no other as before 2. Because Christ was so much prophesied of in these Psalmes which were formerly sung prophetically and with thansgiving for these very acts before-hand 3. Because Christ did still quote the same Psalmes to prove both his Divinity and sufferings so did his Apostles Now it was no more dishonour or unsuitable to Christ to sing with his Disciples one or more of these Hymnes or Psalmes then it was to prove himselfe and his mediatorship by them which he doth in all the former places yea the very nature and manner of his sufferings 4. We have Scripture ground from Christs expression to believe the one and onely our owne conjectures that he sung any other Psalmes or Hymnes and that Christ both before and after his death should bring his choice proofs of his person and humiliation and glory from the booke of the Psalmes and when he was to suffer it should be found they sung a Psalme or Hymne and yet not one of these Psalmes is very hard to presse on a Scripture conscience especially when the act exprest is in generall and the same word used for singing such Psalms and no other determination of it in the N. Testament let men but weigh things in an equall ballance of the Sanctuary and Judge yea let them who are so high on the other side shew us from Scripture what that Hymne or Psalme was which Christ and his Disciples sung after the Supper and give us any place as a comment on it and but the hint to our demonstration and we shall thinke our selves well quit of such a mistake in the meane while the argument stands thus untouched Christ and his Disciples sung an Hymne and Christ and the Apostles speake of no other Hymnes or Psalmes but these recorded in the Old Testament especially these in the booke of the Psalmes therefore they sung none other And surely Christ would conforme his practise to his expressions or would have made some distinction The second great example of singing is that of Paul and Silas Acts 16.25 where it is said They sung an Hymne to God or gave praises in the prison at midnight we are still on the same account as formerly and aske what this Hymne was they sung if not one of these Psalmes of Scripture which they might have chosen for this present condition If any one can say it was an extemporary ejaculation let them shew us their proofe we shew them the Scripture-use of the word and which was knowne to them and these that oppose must have something from the reason of the Text or use of the Word to contradict us and confirme themselves they did not barely sing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sung Hymnes and doe not wee goe on surer grounds that sing these Psalmes and Hymnes which in the New Testament Christ and his Apostles doe call so then what we imagine to bee Psalms and Hymns c. by an unscripturall supposition so that the summe of all may be drawn up thus to argue 1. It is our duty to obey Divine commands It is a command to sing Psalms Hymns spirituall Songs ergo it is our duty 2. It is a command to sing Psalmes Hymnes spirituall Songs as to the matter but there is no other Psalmes Hymnes or spirituall Songs mentioned in the Old or New Testament but these which are pen'd by Holy men inspired to that end ergo
of Abraham But 2. If they take the promise of the Spirit in a limited and restrictive sense for the external gifts as the most do for the gifts of tongues and miracles and prophesy they both clip the promise and make the argument and comfort from it invalid and of no efficacy 1. It 's a mighty wrong to that famous promise of the Spirit to circumscribe it in these accidental gifts which were especially necessary and almost only for that season when it 's a promise that reacheth all the latter daies and is still accomplishing though all these extraordinary gifts are ceased 2. This straitned sense is expunged by the manner of the expressions of that Prophesy both in Joel and this in the Acts I will pour out of my spirit on all flesh and on your servants and handmaids will I pour out of my spirit Which shews the universality and variety of the subjects and blessings in this promise that it shall be so large and full a mercy as if there were to be no limitation of its measure 3. If it were meant meerly of these gifts why then there is no more benefit of that promise after the Apostles daies but that Christ was out of date and did expire with that age whereas it is a promise made for all the time of the New Testament which is exprest by the latter daies and the last daies up and down the Scripture A parallel promise to this you have in Isa 44.3 I will pour water on him that is thirsty and floods on the dry ground I will pour my spirit on thy seed and my blessing on thy off-spring Now the promise of the spirit is alwaies appropriated to the New Testament daies And secondly This cannot be the meaning of this phrase if we consider to whom the Apostle speaks to persons pricked in their hearts wounded for their sins in crucifying of Iesus Christ crying out v. 37. Men and Brethren what shall we do to be saved Now what comfort could this be to tell them they should have extraordinary gifts their hearts were bleeding under sin their eye was on salvation they saw no hopes of it nor knew the way to obtain it the Apostle bids them repent and be baptized they might have said What shall we be the better why saith the Apostle You shall receive the gift of the holy Ghost for the promise is unto you What promise of gifts of tongues and miracles What is this to our souls how will this save us might they well object It would be but a poor comfort to a wounded soul for to tell him of a promise of gifts not of spiritual grace and the holy Ghost is a better Physician then to apply such a raw improper plaister to a wounded heart which would hardly heal the skin this promise is brought in as a cordial to keep them from fainting and to give them spirits to believe and lay hold on Jesus Christ And truly no other promise but that of free grace in order to salvation can be imagined to give them comfort in that condition But to put all out of question That the promise prophesied of in Joel and quoted here was the promise of salvation and the same with the Covenant of Grace Consult the Original in Joel and the parallel in this of the Acts in Joel 2.27 the Prophet founds all the promises that went before and all that come after on this That he is the Lord their God and none else which was the very express words in that Covenant made with Abraham And then afterwards viz. in the New Testament to make out this fully He will pour out his spirit on all flesh c. v. 32. which is a part of that prophesy and is quoted again in v. 21. Whosoever shall call on the name of the Lord shall be saved one grace put for all and salvation being put at the end of the promise must needs be the aim of it The same expression you have again repeated Rom. 10.13 And in the former v. 38. he exhorts them to repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the remission of sin the exhortation is to a Gospel duty the effect and profit of it was to be remission of sins and receiving the gift of the holy Ghost and the promise must needs be answerable by which all is enforced and it must needs have been a mighty low and disproportionable way of perswasion to put them upon such high things in the former verse and to encourage them only by the narration of a promise of some temporary gifts in the following when their eye and heart was set on remission of sins and salvation by Jesus Christ and nothing but a promise holding forth these mercies could have been considerable to them And it 's very observable in that verse he joyns remission of sins with the gift of the holy Ghost and then adds the promise to both as the ground of one and the other and comprehending both And for that expression of Receiving the gift of the holy Ghost it may well be noted that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gifts of the holy spirit noting the very sending of the spirit as a free gift to bestow all mercies on them and so respecting rather the free and bounteous manner of bestowing the holy Ghost on them then any limited effects of his reception By all which it is demonstrated that this is no ordinary common no temporal promise or of meer gifts though never so extraordinary but a promise of free grace I only adde this to all the rest as undeniable by the principles of these that differ it 's a promise made not only to these Jews but it 's universally to the Gentiles and to all the called of God but all that are called have not received such gifts of the holy Ghost which then were given but every one that is effectually called doth receive the promise of remission of sins and the free favour of God and therefore this promise must be taken mainly in that sense But the great difficulty is in the following part of the verse and about the interest of their Children in this promise and therefore the next work must be to make out this that the Children as well as the Parents are included in this promise as they were in the promise made with Abraham 1. Let us consider to whom the Apostle speaks to the Jews who were prickt in their hearts The promise is to you and your Children He speaks to them after the wonted manner of expression in the Old Testament when ever the promise is mentioned and useth their own language in which they were trained up in from their Fathers I will be the God of thee and thy seed Gen. 17. The promise is to you and your Children If the Apostle had intended to exclude their Children from the same priviledges they had formerly by the Covenant he would never have spoken
is the matter for reading preaching intepretation but he here names that part of the Word which belongs to the duty he enjoynes as a speciall part of that Word which ought to dwell richly in them as to such a duty of singing So that 1. If Psalmes and Hymnes and Songs be part of the word of God then they may be sung 2. If that part of the Word be more properly fitted to the duty commanded then any other it must be so restrained here 3. That it is so appears because he speakes so particularly That the Word might dwell in them richly teaching and admonishing one another not in generall as by Preaching Doctrine or the like but in Psalmes and Hymnes and spirituall Songs which must needs be the great duty in the Text and all before restricted to that 4. Then the Word of God in generall or any speciall Word of God may be said to dwell richly in a person when the spirituall intent sense and meaning of it with the inward spirit and power of it upon all occasions doth appeare in the duties commanded by it and thus you may see the verse in its parts 1. Here is the duty singing 2. The Word of God the matter 3. The specialty of the Word so fitted to the nature of that duty Psalmes Hymnes and spirituall Songs 4. The peculiar way how to be a perfect spirituall Singer it is to have this word dwell in a man and richly having the true sense sweet experience of this word in the heart being upon all occasions able to cull out in the language of Scripture Psalmes Hymnes and Songs suitable to our owne conditions or others If the Apostle had meant here a gift of composing new Psalmes c. as he would not have used the Old Testament language without an explanation so he would not have mentioned the word of God in such a close limitation as in Psalmes and Hymnes and Songs which are exegeticall to the word of God to be sung if he had not intended that part of the Word as fitted for that Ordinance for no man knowes what these expressions hold forth but as they are found in the word of God and as a distinct and eminent part of it It were more proper to say Let the grace of God dwell in you or the goodnesse of God that you may from the sense of it break forth upon all occasions to praises But to name the Word of God and name it with that modification as Psalms Hymns Songs which we all know is a part of it and bid us sing and deny us in his intention for to sing these Psalmes which are part of that Word is too unworthy a reflection on the Holy Ghost and the Pen-men of Scripture And that seemes very strange to affirme that I may not sing that Word of God which is called by the name of Psalmes Hymnes and Songs when this Word must dwell in me richly to that end and use Lastly the singing of these Psalmes Hymnes and Songs as the Word of God is most adapt and proportioned to the particular use the Apostle intended by singing in the Church which was to teach and admonish one another Now no gift of any Saint can be so powerfull and authoritative to teach as the Word of God in these Psalmes which were pen'd by the spirit as a rule to all Saints and their gifts and as the Word of God is made use of severall wayes to teach and admonish so this is one speciall way by Psalmes Hymnes Songs VVhen I sing by a pretended gift I see cause of jealousie that it may be more a fancy then the spirit every man hath cause of suspition from whence it comes and ere I can be satisfied I must compare it with and try it by the Scripture straine of Psalmes Hymnes and Songs But by singing the very words of Scripture with sense and experience I teach both by my holy carriage in the action and the word it selfe commands by its owne authority as when it is read But that I may more clearely open this how that the Word of God in Psalmes Hymnes and Songs is the most fit matter of singing let us view that part of the Word called by these names and see how far it will reach this kinde of edification beyond all that which may come from a present gift to compose matter for such a duty 1. Besides the spirituall elegancy of phrase the inspired style of that part of holy writ which is beyond ordinary with the height of matter of no vulgar composure it having such a standing stamp of Divine authority on it must needes conveigh its sense with more weight and power then any thing from particular invention though assisted by a gift of the spirit which comes but in the second place and cannot be put in any consideration with that authority as the other nor inserted among the heavenly Canons and Scripture rules for Saints to build their faith on or direct their lives 2. The largenesse and comprehensivenesse of the scope of the shortest Psalme is so that it will give matter to study and ponder on and give advantage to enlarge our thoughts and affections on more then any particular gift of any Saint now can be rationally conceived to afford for commonly the best gifts are but an enlargement of the first text and bring forth nothing de novo no new thing and all these Saints with all their gifts must be glad to have recourse to that part of the Word as the rest for the fulnesse of teaching and admonition 3. The variety of matter in these Psalmes c. is so wonderfull that they doe provide before-hand by an eternall wisdome for the conditions of all Saints either personally or mystically that no man sing any thing but if that Word dwell in him richly he may finde a suitable Psalme prepared for him by the foresight and wise and infallible directions of the Almighty and in this the Booke of the Psalmes transcends all other parts of Scripture and may be called the Epitome of the whole Bible In some Scriptures you have little but matter of precept in others little but historicall relations of persons and actions but in the Book of the Psalmes you have the variety of matter contained in all the whole Scripture most suitable to the vast duty of singing praises 1. Matter of all sorts of prophesies referring to the very latter end of the world 2. All sorts of generall and speciall directions either for Faith or Life 3. All sorts of promises fitted to particular conditions 4. All sorts of experiences in what condition a soul may be in either of tryall or triumph either to soule or body 5. All sorts of signes and characters of heavenly motions and frames to God 6. All sort of thanksgivings and prayses for spirituall or temporall mercies with their various discords which makes up the harmony of the whole He is a childe in the Scripture that doth not
language it is not only lawfull but is the excellency of some Saints who seldome make a Petition but they urge it in Scripture dialect and shew the Word of God to dwell richly in them thus for singing to praise God or sing to God in his owne forme of words in the spirit and understanding what can be more suitable to God and sweet to the soule 5. There is a great deale of difference betweene praying and singing as to the method of performance though praying and praises may be considered in the same duty yet praying and singing require a distinct method for the very words to sing Psalmes and Hymns and Songs import a speciall method of the voice in a set tune and proportion whereas prayer in the method of performance requires no such exactnesse if one should take on him to sing and not in a set forme and tune he would be ridiculous to all hearers but a man hath a larger liberty in prayer and is not tyed to such strait connexions heighths and falls stops and pauses but the nature of this Ordinance calls for it else it cannot be done gracefully though there be grace in the heart And if the Apostle had not meant by singing of Psalmes singing musically he would have onely bid them praise in the generall and have left out the outward expression of it which cannot be acted but in a set forme 6. If singing were not in a musicall manner as before it were the same with prayer for you may sing out a prayer and praise in praying Thus in Davids Psalmes How many Psalmes which were matter only of petition yet were sung with faith and confidence in God For performance the Apostle James distinguisheth them apparently Is any sick let him pray is any merry let him sing Psalmes and the other Apostle Let us pray with the Spirit and understanding and sing with the Spirit c. Now wherein lies the difference In prayer you have variety of workings and considerations there is Deprecation Imprecation Acclamation and Admiring Pleading and urging promise and the like So in singing there are the like the difference is onely in the set and musicall way of expression which requires a more set forme before-hand to rule my outward carriage by in that Ordinance whereas in prayer we are not tyed to such a severity of method and so need not have our words so formed Another plea which is somewhat scurrilous by the ruder sort yet much urged is that we lye when we sing Psalmes and affirme that we cannot but lye when we sing the phrases of many Psalmes As that of David O Lord I am not puffed in minde I am as a weaned childe c. To which I replie in generall that some may not have the frame of these expressions when they sing and so may performe a duty which may be but as a lye to them But 1. In speciall there is no Saint but can in some measure say what ever David saith in that or any other Psalme describing the spirituall qualification of his heart all graces are in every Saint there in the seede and habit and in a proportion though all are not so eminent and apparent in the bud and fruit though no godly man is free from pride yet he cannot be a godly man that is a proud man in actu signato which hath never been humbled and brought out of himselfe thus all along the 119. Psalme that Anatomy of a Saints inward parts when David saith He delights in the Law of God He hopes in Gods mercy His soule longs after God He keepes his Commandements He hates every evill way c. every godly man may sing these and all other Psalmes and speak truth for the reality of these frames are the same in every gracious heart 2. Whatever I finde to be the case of any Saint I may make it mine according to the likenesse of my condition to it and yet not a lye 3. One great use of singing is to commend the excellency of such graces which are and have beene in others to sweeten the harshnesse of other duties and to stirre and quicken the heart to the endeavouring after such like frames therefore some Law-givers have put their Lawes into verse first that the people might take a pleasure in them and sing them as their recreations and be the more insinuated into obedience 4. I can tell no lye so long as in the sincerity of my soule I study my duty and sing with desire after such qualifications from the contemplation of the beauty of them in such holy men though I doe not finde the present frame so high as I breathe after and such men found at present Ob. But this Objection grant it in its full Latitude proves nothing against the nature of the Ordinance of singing but the persons who sing who are not fitly qualified to some expressions Againe others plead Psalmes that are sung are not suitable to my condition Sol. 1. That is nothing still against the Ordinance of singing if it do not fit you it fits others But 2. There is nothing in Scripture-expressions but all Saints at all times may make some use of in the very reading or singing if not so particularly yet as to the generall nature of instruction and edification it is profitable Saints must read all Scripture with faith and understanding though every place may not so directly open their present condition and why may not they sing as well all Psalmes 3. It should be the care of Officers in the Church to be very choice in picking out Psalms fit for the Church according to the nature of the body and times and seasons and I could wish there were more choicenesse observed in that particular yet the Ordinance remaines still the same 4. When I sing any of these Psalmes I should by Faith personate the same state of the Church or the Saints as when I apply promises made to others I doe their conditions as if it were spoken to mee 5. It is for want of Divine study of the nature of these Scripture-expressions and the mystery of them that we say such a Psalme is unsuitable to our conditions for if when I read understandingly I can get profit by them I can the same when I sing them 6. If it doe not reach my condition as to a particular case I am troubled withall or the providence I am eminently under yet it concernes the state of the Church and I may sing them as a Member of the same Body and sympathising with them either in sorrow or joy in afflictions or triumphs which is a speciall way to act the graces of Saints somtimes to sing what concernes others as themselves as to pray for others as themselves this is like Christs heart in heaven Lastly you have opportunity enough to chuse Psalmes for your emergencies It is good to keepe the harmonie of the whole Body in the maine Ob. That which followes next as urged against