miserable confusion of all Christs enemies and opposers and the blessed condition of such as submit themselves to him Now these Psalmes being merely doctrinall and having nothing but Instruction and Admonition in them and being sung as well as others to the ptaise of God hence I say one end of our singing them is to learn the Doctrine of them that it may be imprinted upon our spirits or a sweet meditation in our hearts upon that heavenly doctrine contained in those Psalmes to imprint it upon our mindes and memories that we may be the more affected with it Some Psalmes are mixed and but in part doctrinall as Psal. 33. and 34. The Angell of the Lord encampeth round about them that fear him The Lions shall lack and suffer hunger but those that seek the Lord shall not want any good thing c. These are doctrines of Gods providence â—…d care over his people and one main work of our hearts and spirits in singing these and such like passages is to meditate upon those Doctrines and in so doing we give glory to God teaching and admonishing our selves in a Psalm Col. 3. 16. Object But we may as well read them and so meditate on them for our Instruction Therefore there is no necessity that we should sing Psalmes for that reason Sol. I deny not but we ought to read the Psalmes as any other Scriptures and in and after our reading to meditate upon them In commending of singing I do not cry down reading one good duty should not shut out another So because we read the Psalmes and meditate on them it doth not follow that therefore we should not sing the Psalmes and meditate on them 2. In singing there is a more distinct settled and fixed meditation of the heart than there can be in reading therefore David in the 104 Psalme insisting upon the power and Providences of God in making and governing the world he draws to a close of it in the 34 Verse professing his joy in the Lord from the consideration of Gods power and providence I will sing unto praise to my God while I have my being the Lord as long as I live I will sing Why Unto God that made me that made all the world that maintains my soul in life And then he adds My meditation of him shall be sweet and I will be glad in the Lord David would not onely speak of the works of Gods power and Providence but he would sing of them that his meditations might be sweet Therefore though we read the Psalmes yet we ought also to sing them sometimes because there is more sweetness of meditation in singing than in reading or the bare reciting of them In singing there is a dilating of the sound and a drawing out of the voice which gives us more time for the fixing of our hearts upon that which is sung in a more sweet meditation of the goodness or power of God or whatsoever the matter be Therefore the Mercies of the Lord and the great things that God hath done in the world have been commemorated with singing The people of God did not think it enough to say what God had done for them but they did sing it that they might meditate the more upon the goodness of God and be the more affected with it 3. It is not enough for us to meditate as David intimates in that place but we must have sweet meditations of him that we may be glad in the Lord I will be glad in the Lord When we sing there is a more than ordinary raising or lifting up of our soules and so farre more sweetness in meditation on what is sung than what is barely said The soule I say in singing is as it were elevated and raised and so comes to be more ravisht with admiration of what God hath done Let them who have had experience of communion with God in this duty speak whether they have not found a great raising of their hearts in it whether they have not been rapt and ravished as it were with the consideration of Gods goodness in his Promises and the works of his spirituall and gracious Providences I say not that meditation is all the end of singing Psalmes but this is one chief end Obj. Therefore if you say why may we not read and meditate without more ado Ans. I answer we may and must read But why not the other also since it is more usefull and helps to more sweetness in meditation A man may pray in his heart without moving his lips as Hanna did but thou shalt finde it a quickening in prayer if thou use thy tongue also the voice is a great matter to quicken us in prayer and to keep our hearts in order Therefore as I would have men pray in secret so were I to advise them I would have them use their voice too provided alwayes it be not to be heard of men onely So here also whereas men say we may read a Psalme as well as sing it I answer Singing will affect us more than reading as praying with the voice doth affect us more than when we pray and do not use our tongues you shall finde your hearts will be more apt to wander if you do not use your voice than they will be if you do Therefore as we should use our voice to help us in prayer so why should we not lift up the voyce in singing that we may be helped also in our meditation even with enlargement and ravishment of spirit Questionless the lifting up of the voyce is a great help to inlarge the heart when it is well affected Now when people complain and say their hearts are not suteable to such and such passages in the Psalmes nor those passages to their hearts I say That there is no passage in all David's Psalmes but thou mayest accommodate it if no otherwise yet in this way viz. by a sweet meditation upon it And I would fain know where that passage is that a gracious spirit may not have sweet meditation upon it surely thou hast a very ungracious heart if thou canst not do this If there be such a Psalm or such passage of a Psalm as thou thinkest thou canst no way bring it to thy condition yet I say thou maiest bring thy heart to that Psalm or to that passage by a sweet meditation upon it And I would fain know where that good Christian is that will deny it to be his duty to have sweet meditations upon David's Psalmes or any passage in them Is there think you any passage in David's Psalmes that a Christian may not meditate upon and so take comfort in God and his word And so you may be satisfied about the Historical Psalmes and those passages in them that have respect to other men and other times As near as I can I shall instance in some of all kindes some Psalmes are onely Doctrinall some are onely Historicall as the 78 Psalm the 105 and 106 Psalm c.
Sabbath the Prophet gives this as a reason of that joyfull solemnity ver. 4. For thou Lord hast made me glad through thy work I will triumph in the works of thy hands The great work and business of the Sabbath is to magnifie God in regard of his great works viz. Creation and Providence but especially the great work of reconciling the world and Redeeming sinners from death and hell by Jesus Christ This great Work was compleated on the day of Christs resurrection which was the beginning of his exaltation and then it becomes us to rejoyce in the Kingdome Power and coming of our Lord Jesus Christ singing to the Lord because he hath done marvellous things and saying This is the day which the Lord hath made let us rejoyce and be glad in it I say 't is suteable and seasonable â—…o rejoyce and be merry on the Lords day and therefore to sing and so express our joy in the Lord who hath made us to rejoyce in his salvation God loves not to see us lumpish and melancholy but chearfull and joyfull in his service Let us therefore sing and say The Lord reigneth One gives this as one end and use of our singing of Psalmes viz. That the Spirit dwelling in us may be as it were excited and stirred up to put forth his power more effectually and plentifully and grounds it upon my Text which saith he imports two things First that singing is an effect of the Spirit And secondly That the Spirit is stirred up in us by singing That which he saith to my thinking hath much reason in it For why may not singing excite and stirr up the spirit and the graces of it in Christians as well as the performance of other duties They that have grace therefore do duty that by exercising their graces they may improve them Now let such as have any grace of God in them consider how in doing this duty as it ought to be done the graces of God specially faith and hope may be set on work whilst we seriously meditate on the promises and other passages of David's Psalmes Once more a Psalm is good sometimes to comfort our hearts when we are under affliction as I hinted before how Paul and Silas sang when they were under extream sufferings and Luther would encourage himself and others when he heard any bad news of any attempts against the Gospell and such as profest it saying Let us sing the 46th Psalm and let them do their worst Indeed that 's a Psalm will chear a mans spirits if he can sing it with understanding and grace in his heart So did the Primitive Christians comfort themselves in prison by singing of Psalmes Lastly singing of Psalmes is an excellent way to praise God and speak good of his Name Many Psalmes you know are full of Gods praises and set forth the wondrous works that he hath done so as he may have the glory of them To praise God and bless his Name is the highest and most excellent service we can do on earth it comes nearest to the exercise of the Saints in heaven who are alwayes praising God in the admiration of his infinite and incomprehensible Glory Now singing of Psalmes is an excellent way of praising God One saith that in singing there is a more copious and ample profession of piety Not as if God who is a Spirit were delighted with any sensible thing as Musick or melodious tunes But yet God is as I may say more delighted when we are more ample and patheticall in pouring out our soules to him in praise 2 Sam. 6. David it is said danced before the Lord with all his might and then Michol scorned and flouted him as some do us now adayes for our singing of Psalmes which yet is but a praising the Lord with all our might And indeed to speak as the thing is the glory of God is held forth more illustriously in singing of Psalmes as one observes because the praises of God are celebrated with greater attention and affection than if they were barely recited with a lower voice Wherefore the Levites upon all occasions sung the praises of the Lord and so did all Gods people also No Prince as he saith or great Commander but thinks himself more honoured if the great things they have done be commemorated and set forth in a Song 1 Sam. 18. 6 7. So the women went out to meet Saul with singing and with Instruments of Musick Now our great Champion and Captain Generall hath conquered sin and Satan and all our spiritual enemies we give him not the glory due unto his name unless we celebrate the victory with Songs of deliverance That none of old sung but such as had an extraordinary spirit is false as I shewed formerly Exod. 15. All the children of Israel had not such a spirit though Moses and Miriam had In Hezekiah's time the Levites sung praises to the Lord with the words of David and Asaph the Seer and so no question they did in Jehoshaphat's time also As for the gift of Psalmes in the Primitive Churches it went with the gift of tongues and both are long since ceased so as we may argue as well that we must not say because we have not the gift of Tongues as that we must not sing because we have not the gift of Psalmes Besides we finde no mention in Scripture of any Church-Officer for compiling of Psalmes as for the Ministry of the Word and prayer Nor hath God inspired any with a gift of Psalmistry to sute the occasions of the Churches from Sabbath to Sabbath We finde neither Ordinance appointing nor Providence granting it nor any reason to silence David's Psalmes that others may be attended We know who indited them and we know too which I wish may be duely considered that some of them are proper to Gospell times If any question it let them read the 98th Psalm and see whether it be not more proper for Gods people now than in the times of the old Testament Quaest. But how may we sing David's Psalmes so as to attain those ends Sol. First We must have grace in our hearts or a gracious frame of spirit such as David had Singing praise to God is an exercise becoming Saints who alone can do it so as to please God and profit themselves in it as was shewed before 2. Secondly Sing none but spirituall Songs such as David's Psalmes are and others composed by holy men of God who spake as they were inspired by the Holy Ghost These are altogether spirituall for the Authour for the Matter and for the End and Use of them Quest May we not sing any other Song composed by a common gift so long as it is spirituall for the Matter Ans. It may be of ill consequence many wayes to shut out David's Psalmes and take in our own as First We may mistake even in the Matter whereas we are sure there is no such mistake in David's Psalmes Secondly Some
perhaps may not like so well of other Composures whereas none but an Athiest will finde fault with the Psalmes that were penned by the Spirit of God that I say not what was said formerly No mans Composures can be answerable to those of Gods Spirit I rather think that such Psalmes if any have them should be fitter for their own private use than for the Churches of God though for my part I do not incourage any to the private use of them with a neglect of David's Psalmes but rather disswade them from it For other Songs alwayes supposed that there be no vanity nor filthiness nor scurrility nor reflectings upon other mens good name which all Christians must be farre from they may be for honest delight and recreation for ought I know even as a man may play a lesson on a Lute or other Instrument to refresh his Spirits Thirdly Christians had need to watch their hearts exceedingly more than ordinarily when they are singing a Psalm It requires a good measure of the Word and Spirit to pray in the Spirit but more to sing in the Spirit because as one saith our senses being delighted with the Melody are apt to steal away our hearts from spiritual fervency For certainly we are exceeding apt to be taken with the melody and in the interim neglect our hearts so as our spirits shall not work and be doing when our tongues are a singing To remedy this le ts sing with understanding and attention of minde in order to which it were a great happiness and help to devotion if we knew the minde and meaning of the holy Ghost in all that we sing Object What if a man understand not the meaning of what he sings Sol. He cannot then sing in every respect as he should do But yet I shall offer this to your consideration not peremptorily asserting it to the prejudice of any that may be otherwise minded We all grant reading of the Scriptures and hearing them read to be an holy exercise and that which God hath enjoyned us Yet when we read the Scriptures I suppose we many times meet with that which we do not so well understand shall we not therefore read them at all Or may we not for all this read them with profit whilest we understand many things which we read and by reading them again and again come to more understanding of the minde of God in them And why may we not sing Psalmes for instruction and admonition that we may understand them If thou medâ—…tate seriously God may enlighten thee in the very singing We reade and hear to get more understanding though sometimes we read and hear what for the present we understand not and so for ought I know we may sing also Some I am confident have found by experience that in singing of Psalmes they have come to more understanding of some passages than ever they had before But what Psalm is there that any understanding Christian knows not the main scope and sense of it though he understand not every particular passage and expression in it Certainly he that hath a gracious heart cannot be ignorant of the main drift and and scope of any of David's Psalmes As we must sing with understanding so must we sing with affection also acting and exercising the grace of God that is in us according as the matter that is sung gives us occasion Sometimes we are to act faith and hope in God sometimes holy desires after God sometimes holy rejoycing in God and sometimes holy fear and trembling before God 'T is not enough that we have grace but we must act it As for instance when we sing that passsage Psalm 119. 5. O that my waye were dâ—…ed to keep thy sâ—…atutes The â—…esires of our soules should be such as David's were to obey God in every thing to the utmost when we sing O how I love thy Law c. Our soules should be even ravisht with holy affections towards the Word and if we finde not such ardent motions in our spirits there 's a word of admonition to minde us what we should be Psal. 73. 1. Yet God is good to Israel c. In singing this we learn to act faith as the Psalmist did and stir up our selves to lay hold on God especially when we have any temptation to distrust As in prayer and praise we act faith and other graces express and shew forth good desires and other holy affections so let us in singing of Psalmes For questionless in this duty we have occasions enough of so doing whilest such heavenly matter is suggested to us for sweet meditation and solacing our selves in God and his Word Quaest. Some may ask Whether it be not good when we are at our work to sing a Psalm and so to exercise our hearts in meditation on heavenly things Ans. Though I had rather men should sing a Psalm than do worse yet I dare not commend such a practice nor advise to it for this reason viz. To sing a Psalm as it ought to be done is work enough so as a man need to do nothing else and if it be said That this will help us to meditate on something that is good I answer That if meditation on some good matter were all the end of singing this were somewhat but there is more in the matter and to say truth singing a Psalm is such a duty as will require the whole man there being no good exercise wherein our hearts are more apt to miscarry than in this Again thou must observe and watch in this duty as in prayer what answers God gives in to thee and how thy spirit closes with the heavenly matter that is sung so as thou art raised comforted cheared confirmed or humbled As there is a return of prayers so of praises too and in every Duty and Ordinance there is marrow and fatness if our soules are well disposed to relish and receive it In one word This is an excellent service and therefore the more difficult so as thou hast need to keep thy heart with a bridle as David resolved to keep his mouth Psal. 39. 1. or otherwise thou wilt hardly rule it when thou art in this duty In order to singing with understanding and good affection I advise all you that can to look on when you sing Our practice is you know for one to read a line and then all to sing it which some quarrell at and I for my part wish we had no need so to do for questionless it were farre better if all had books and could read or else had learnt the Psalmes by heart But if singing be a duty and we cannot do it without this help I know no reason we have to reject it They that cannot read themselves may and ought to hear others read Nor is this reading the Psalm an unwarrantable invention of men brought into the Worship of God as some have said but onely a necessary help to it as Pulpits are
of most concerning the nature end and Use of this Duty hath given the greatest advantage unto others to seduce and draw them away from it If that which hath been spoken upon this occasion may convince or confirm or direct any I have my end and let God have the glory Only hear what Mr Cotton a reverend man saith in this case It is saith he the misery of this present age that those Ordinances which men have used either without the knowledge of their true grounds or without any sense of comfort in by them or without love to them in the hour of temptation they have cast them aside and so forsaken the holy Institutions of God to please themselves in their own imaginations Suppose the 3d Psalm is to be sung what a word of Admonition is there to act faith in a God Almighty as David did and so to possess our soules in patience and confident exspectation of deliverance in Gods time and way though our distress and danger be never so great If a man have grace in his heart the singing of that Psalm may provoke and put him on to offer up the prayer of faith whatever his condition be And so it is very proper to any good Christians case And that 's the scope of the 4th Psalme viz. to express the confidence that David had in God when he lay under the hard and heavy hands of cruel enemies who insulted over him Why may not any good Christian in singing that Psalme act faith as David did However he may learn his duty and what he ought to do when there is the like occasion Besides there is a word of Admonition not to look after comfort in any creature but to preferr the light of Gods countenance above all worldly accommodations though in never so great abundance If we would rejoyce in the Lord notwithstanding the insolency and outrage of cruell enemies and encourage our hearts to expect an end of them and all their wicked designes and devices how pertinent is the 9th Psalm And suppose we are not in such a sad condition yet it is I hope no hurt for us to meditate on such matter thereby to furnish our selves with provision against a time of need Sure I am we read many Psalmes and other portions of Scripture that out of them we may gather and lay up somewhat in store for our selves against a time of need if there were no more But there is more in the matter than so as hath been shewed in the foregoing Sermons What singular expressions of our desires have we in the tenth Psalm when we have occasion to bewail the miseries and sufferings of Gods people through the craft and crueltie of unreasonable and wicked men And when have not Gods people occasion so to do The eleventh Psalme is nothing else but a profession of David's confidence in God and his taking comfort thereupon when there was no help nor any hope of it from men but as he there saith v. 3. All the foundations are destroyed and what can the righteous do Is there not much to be learnt from the 14th Psalme concerning the folly and madness of prophane ones that fear not God and regard not men As also concerning Gods watchfull eye observing all their wayes and doings when they go on to vex and oppress his people against the light of conscience shining within them And yet there is more to be learnt from it concerning the sad and miserable condition wherein all men are by nature and the only means of their deliverance How usefull is it to meditate on the blessedness of such as are true Citizens of Zion which we may do in singing the 15th Psalme and so learn what manner of men we ought to be in all conversation and godliness as ever we hope to enjoy communion with the Lord both here and hereafter What a lively description of Christ's death and resurrection have we in the sixteenth Psalme wherein the Lord professeth his delight in the Saints on earth as his portion and the lot of his inheritance and proclaims to all the world that idolaters and all despisers of his grace have no part nor lot in the precious fruits and benefits of his death and resurrection Doth it not become Christians to sing that Psalm so to rejoyce in the glorious conquest of Christ over death and the grave by vertue whereof they have cause to triumph as the Apostle directs them 1 Corinth 15. 55. Or is there any thing that can minister occasion of rejoycing in God more than the glorious victory we have in Christ Jesus over all our spirituall enemies When I consider these things I cannot sufficiently wonder at the peevishness of some people quarrelling as they do at the singing of this or other the like Psalmes which is in effect to say they would not have Christians to rejoyce in Gods salvation Sure I am that very many of David's Psalmes set forth the glory of Christs Kingdome and the beauty of his grace and providence in the administration of it as whosoever hath any sence of such spirituall things cannot but be ravished with the meditation and the remembrance of them I may perhaps weary some Readers with so many particular instances However for the satisfaction of others I shall crave leave to adde a few more The 17th Psalme was penned as it is probable upon occasion of David's persecution by Saul Now though we are not in the same condition yet we may be in somewhat a like case Or if not so yet we may sing it to very good purpose whilest we thereby take occasion to consider that our innocency and uprightness is a singular argument of consolation in times of affliction that when we are under any sufferings our greatest care must be to keep our selves from sinning and that the comfort of the godly arising from the sense of Gods favour and gracious presence is better by farre and rather to be chosen than the present condition of wicked men flourishing in all worldly wealth and having more than heart can wish The Eighteenth Psalme teacheth us that God alone is to be acknowledged and honoured in all our mercies and particularly in deliverances from enemies or any dangers It sets forth the condition of Gods people in all ages both as to their sufferings and their safetie and gives us fit occasion of meditating on the glorious victories of the Lord Jesus of whom David was a type in all his sufferings and the glory that followed after them The Nineteenth Psalme shews that however the glory of God is to be seen in his works yet his Word is that which makes us wise unto salvation and that this word of God is so perfect as by comparing our lives and conversations with it we have cause to bewail our many infirmities and with all earnestness and fervencie of spirit to beg grace and strength of God against the grossest evills since we have that corruption within us
bewail their sinnes and to beg pardoning and purging grace as David did of God in the One and fiftieth Psalm and although every ones case be not the same in every respect as David's was yet he is very much a stranger to his own heart and spirituall estate that doth not see cause enough to apply unto himself every passage of that Psalme For the Two and fiftieth Psalme although it were penned upon occasion of Doeg's malicious and murderous practices yet it ministers matter for our faith to work upon so as we may take comfort in God when we are in any trouble and perill upon the same grounds as David there doth viz. because the goodness of God endureth for ever and all the people of God shall flourish and grow fresh again when all the ungodly shall perish The Fifty fourth Psalme penned upon occasion of some danger that David was in as the Title of it shews teacheth us whether to fly for help in time of need and what an happy issue we may exspect whilest we can live by faith in God as David did even in the midst of troubles The Fifty fifth Psalme shews the necessities and distresses that Gods servants are many times brought into patrly by the falsehood of seeming friends and partly by the cruelty of enraged enemies and how notwithstanding the one and the other they may by the prayer of faith prevail with God both for their enemies destruction and their own deliverance None therefore need to scruple the singing of this Psalme but such as fear not God because they have not changes ver. 19. Sure the matter of it will sute with the necessities and occasions of Gods people for the most part of them and at most times I should quite tire the Readers patience to run through every particular Psalme I have instanced in so many as by them whoever is willing and hath any understanding may judge of all the rest how properly and pertinently any of them may be sung specially if there be as there ought a wise accommodation of them unto the severall respective occasions and conditions of the Church and people of God I shall adde this one word more That singing of Psalmes is in order to our edification and furtherance in grace and gracious practice as all other duties of Gods worship are That we may know more of the minde of God be more inclined to do his will and act faith and all other graces with more vigor and life and faithfulness fervency of spirit Now if hearing reading praying communicating at the Lords Table be usefull for those ends why not also singing of Psalmes specially since in that duty done as it ought to be there is so great an advantage by serious meditation on those precious truths to act our graces to admonish our selves of our duties to encourage our selves against all dangers and difficulties and to express those high thoughts we are to have of God according to his infinite excellencies Surely then if ever are the high praises of God in the mouths of his Saints when their tongues are singing and sounding out those great and glorious things which God hath both spoken and done in order to their salvation Wherefore I am bold to conclude that the duty is most usefull and excellent and no Christ an hath any cause to complain except of his own unaptness and inability to do it as it ought to be done And now I do again most earnestly and heartily beseech and exhort all sober and godly Christians to consider seriously and sadly of the Premisses Is it nothing to neglect a duty so plainly and so particularly injoyned and prescribed as this is Yea to persist in that neglect and justifie it Consider I beseech you who they were that first began to question and decrie this Christian exercise Consider too how far many of them are since fallen not onely from this but from all other duties of Religious Worship Had they ended where they began you might haply have had some more probable pretence for the neglect of this duty whilest their constancy in other duties of Gods worship and service had pleaded for them that they intended and desired to lay aside onely what was at least more questionable But they have proceeded you know to lay down all hearing and praying and all outward acts of worship as well as singing of Psalmes I say not that all and every one have done so already but many 't is sad to think how many have renounced all Ordinances and wayes of Worship wherein Gods people were wont to wait upon God and pretend to no way of knowing Gods minde but that of immediate and extraordinary Revelation And not so content they labour what in them lieth to perswade others to the same course with themselves I shewed formerly why they began here Now I intreat you to consider that they who began here knew not where to end till they came to a professed rejection of all Ordinances By this you may see if there were nothing else what manner of men they were that first perswaded to a neglect of this duty Surely they that set them on work were such as liked not the wayes of worship wherein we had walked with God since he was pleased to take off from our necks the yoke of Romish Superstition and Idolatry Need we question it when so many printed Pamphlets have flown abroad to possess the people that our Churches Ministers are all false yea that our Worship used in our assemblies is all false What is the meaning think you of this Can it be any other than to insinuate that we have been a long while out of the right way and that now and not before for these many yeares is brought to light the onely true way of worshipping God And what must this more excellent way be but that which Gods people formerly departed from when they made a separation from Rome I commend their wit they play their game very handsomely But I hope such as have grace will be wiser than to hearken to such charmers which have already enchanted so many unlearned and unstable soules to an utter forsaking of our Assemblies and casting off all Duties and Ordinances though as I said they began at first with slighting that most excellent duty of singing David's Psalmes And now Christian Reader thou art desired to trouble thy thoughts no more whether thou shalt sing But rather to set thy self to a serious and sincere performance of this duty And that for this reason because there is ground enough of fear least as the serpent beguiled Eve through his subtilty so thy minde should by little and little be corrupted to cast away all the Ordinances which Jesus Christ hath instituted for this end that by the use of them thou mayest be edified in grace and gracious practice And what if God should so farre leave thee as he hath left some Know that men who dwell in fleshly Tabernacles cannot hold
SINGING OF PSALMES THE Duty of Christians Under the NEW TESTAMENT OR A VINDICATION OF THAT Gospel-Ordinance IN V. SERMONS Upon EPHESIANS 5. 19. Wherein are Asserted and cleared 1. That 2. What 3. How 4. Why we must SING The second Edition with many Additions By Tho. Ford Minister of the Gospell in EXON. Jam. 5. 13. Is any merry Let him sing Psalmes London Printed by W. B. for F. Eaglesfield and are to be sold at the Marygold in St. Pauls Church-yard 1659. An Advertisement Concerning this Second Edition of these SERMONS SInce there are many that scruple the singing of David's Psalmes because they deem them not proper or pertinent to their particular occasions and conditions here are severall instances added to those already mentioned in the foregoing Sermons to shew them their mistake and to perswade them if the Lord be pleased to set all home upon their hearts that they may improve all and every of those Psalmes as occasion serves by sweeâ—… meditation and stirring up godly affections accordingly for singular advantage and spirituall edification in grace and glorious practice Most of those Additions are to be found by themselves towards the end of the book beginning with the word Suppose in Page 137. which was judged the most convenient place for them TO THE READER READER IT is confest and cannot be denied that as there are already but too many Books in the world so there are enough written in the Vindication of this Gospel-Ordinance if men would heed and read them as they ought to do And this consideration besides others so swayed the Author as no importunity could prevail with him to publish these Sermons till hee was inforc't to it beyond and against his own opinion and inclination by others threatning to Print the Notes which some had taken in short-hand though very imperfect Therefore it is desired if any fault be the blame may light on those who are most guilty the Author at worst being but an accessary When these Sermons were Preach't it was his desire and prayer to God that they might be imprinted on the hearts of these that heard them and it pleased the Lord let him have all the glory to second his Desires and Endeavours with a blessing so farre as some who have neglected Singing were convinced others that were wavering were câ—…firmed and many better informed in the Nature Fâ—…d and Use of that Duty which formerly they little uâ—…derstood or heâ—…ded They were principally intended for the more ignorant such as the most are who question or deny the Singing of Davidsâ—…lme and therefore contriv'd and fram'd with the greatest plainness so as they might best serve to give understanding unto the simple 'T is desired and hoped that the wiser and more uâ—…derstanding Reader will take no offence at that plainness which was affected and studied for the benefit and edification of popular Auditory Truth is never the lâ—…sse comely when she walks abroad in a plain and homely dress But there needs no Apology since plain dealing we use to say is aâ—…waies best There are three sorts unto whom these Sermons are more especially directed or if you will havâ—… it so dedicated First such as deny singing of Davids Psalms to be a Duty Secondly Such as neglect that Duty very much especially in private Thirdly Such as do it both in publick aâ—…d private yet know not how to carry themselves in it as becometh Christians Now it is earnestly desired that all and every of these will be pleased to read them over and when they have so done if they find nothing either to convince them of the Duty or quicken them to it or direct them in it I shall willingly yield they have lost their labour for once hoping they will as freely acknowledge that it is not the first time they have done so I say again search and see and when you have prov'd all hold fast that which is good and I do the rather press and perswade to it because as I conceive Singing of Psalms is of greater concernment than most men are aware of We use it as a part of that Religious worship which we ow and yield to the only living and true God and therefore had need as of a good Warrant for doing it so of a good understanding and frame of spirit so to do it as therein to please God and benefit our own souls If there be no Ordinance of God for it we cannot in reason expect a blessing from God in it nay we had need be humbled for our former using it If it appear to bee a duty which I hope these plain Sermons do in some sort demonstrate let us be humbled for our former carelesness and endeavour henceforward to reap more benefit by it For this I dare say That of all Religious exercises there is none wherein God hath been less honoured or men less edified then in this of singing Davids Psalms If that which is here presented may be of any use either to perswade such as are otherwise minded or to confirm such as are already perswaded and direct them how to wait upon God as they ought for a blessing in this duty Let the God of all grace have the glory Which is the Joint desire of him that preach't and them that publisht these Sermons Farewell Singing of PSALMES the Duty of Christians under the New Testament The first SERMON Ephes. 5. 19. Speaking to your selves in Psalmes and Hymnes and spirituall Songs singing and making melody in your hearts to the Lord THe subject matter of this Text is singing of Psalmes a duty which many continue to do but few understand the nature end and use of it Others not a few do not sing at all yea deny it to be a duty For conviction of the one and direction of the other I shall so handle the words read as attending these two things especially viz. the lawfulness of singing Davids Psalmes usefulness The Doctrinall part of this Epistle you have in the three first Chapters The use begins with the fourth Chapter where the Apostle applies the Doctrine of the rich and free Grace of God exhorting them to walk worthy of that Vocation wherewith they were called doing all duties both such as concern them as Christians in common and such as belong to them respectively in particular relations as Husbands Wives Parents c. Not to hold you long about the Order and Connexion of these generall Precepts verse 18. the Apostle admonishes them not to be drunk with wine as being most contrary to that accurate and circumspect walking required and expected of Christians ver. 15. and then enforces his admonition by an argument drawn from the inconvenience or mischief of so foul and beastly a sin there 's excess in it excess in expences opposite to srugality and excess in delights opposite to temperance or as some understand it mores dissoluti inordinate behaviour enormeous lusts D. Hammonds note on Eph. 5. all manner of loosnesse and
wicked lewdness follow it or all kinde of riot and lasciviousness go along with it It follows ver. 19. But be filled with the Spirit As if he should say I will shew another and a better way of good fellowship wherein you may drink your fill health it and pledge one another in that which is wholsome and usefull and delightfull too Be ye filled with the Spirit The Spirit is opposed to wine and filling with the Spirit to excessive pouring in of wine or strong drink The Spirit is not only water to cleanse and wash but wine to chear and refresh labour you to be filled with the Spirit or to be full of goodness Ro. 14. 15. In this nineteenth verse he shews what are the effects of the Spirit when men are fill'd with it and that in way of allusion to the manner of men when they are in their cups then their tongues walk they talk and sing and say they know not what Now saith the Apostle Be ye but filled with the spirit and that will make you merry and wise too Merry in a good and godly sort it will make you talk and sing and rejoyce in a spirituall manner so as to glorifie God edifie your selves and one another In a word the Apostle here teaches Christians how to be merry in the Lord and how to express their rejoycing in God and that is in singing of Psalms Particulars in the words observable are these 1. He exhorts to singing of Psalmes 2. He advises what Psalmes are to be sung 3. He directs how to sing those Psalmes Or these That we must sing What How Why 1. For the Duty it self We must sing 2. For the Matter we must sing Psalmes and spirituall Songs 3. For the Manner we must sing in or with the heart 4. For the End we must sing unto the Lord I shall lay down onely one generall Doctrine in handling of which I shall take into consideration all the aforesaid particulars Doct. That singing of Psalmes is a duty of Christians under the New Testament That it was the duty of Gods people under the old Testament and that they did well in it having a warrant for it I presume no sober man will question All the doubt is concerning the times of the New Testament and yet not so much whether Psalmes are now to be sung as what Psalmes we are to sing and what manner of singing there ought to be That which I intend and shall endeavour to prove is That it is the duty of Christians under the new Testament to sing David's Psalmes and to this end I shall first make use of and urge the strength and force of my Text and that other parallel place Col. 3. 16. clearing them from the exceptions which lie against them and then answer other objections made against the Psalmes which we sing and our manner of singing them First 'T is clear and unquestionable that the Apostle in both places calls for singing of Psalmes as a Duty to be done by all Christians In this Chapter v. 4. He allows no foolish talking or jeasting ver. 18. He allows no excessive drinking or tipling which prophane men account and call merry-making yet he requires and calls for singing of Psalms and such like spirituall rejoycing in God Secondly There is no more reason to exclude singing of Psalmes from being part of a Christians duty than redeeming them or being wise to know the will of God or teaching and admonishing one another since the Apostle enjoynes them all alike He that sayes Walk circumspectly saith also Sing and mâ—…ke melodie in your hearts to the Lord Thirdly In the Epistle to the Colossions he cries down all legall Ceremonies and yet notwithstanding calls for singing of Psalmes Whence 't is clear and undeniable that there must be singing of Psalmes there being as expresse and peremptory Scripture-commands for this as for Prayer or any other Duty This I thought good to clear in the first place because I fear there are some who may look upon singing as a legall Ceremony and so expir'd with the rest of the Jewish Worship I proceed to prove that there must be audible singing with the voice and that of Christians together though I deny not but if a man have no company he may being disposed as James saith Jam. 5. 13. Sing as well as pray alone Object 1. 'T is objected by some that the Apostle here calls for speaking in Psalmes and Col. 3. 16. for teaching and admonishing one another in Psalms and for singing in the heart but not for singing with the voice Sol. This is to wrest and rack the Scripture that so it may speak what men have a mind to And this will appear if we consider 1. That though the Apostle exhorts to speaking in Psalmes c. yet he explains himself in the following words singing and making melody c. 2. There was this reason why the Apostle exhorteth them to speak to themselves in Psalmes c. He would not have them walk as other Gentiles who in their cups and merry meetings talk they know not what or else after their heathenish custome sang Songs to the praise of their Idols Now saith the Apostle it must not be so with you Christians But when you meet and will be merry speak to one another in Psalmes c. Davenant 3. Some and those very learned and judicious think there is no necessity of carrying these words viz. teaching and admonishing and speaking Col. 3. 16. to that which follows and the Originall seems much to favour their conceit besides the drift and scope of the Apostle if it be considered seems also to make much for them for he exhorts Christians to let the Word of Christ dwell richly or plentifully in them i. e. to be throughly furnished with a sound and saving knowledge of the doctrine of the Gospel and then shews them the use and benefit of Scripture so studied and understood The first use is that Christians may thereby instruct one another in the doctrine of Faith The second is to admonish one another concerning a godly life The third is to rejoyce together and refresh one another by singing such spirituall Songs as are recorded in Scripture for that end 4. But if this satisfie not I say further That these words Speaking to your selves and teaching one another cannot admit of such a sense as some put upon them viz. Teaching one another out of the Psalmes since teaching in Psalmes is one thing and teaching out of the Psalmes is another Davids Psalmes are a part and a choice part of Scripture and Christians may and must teach one another out of them as well as out of other Scriptures since they are all written for our learning Rom. 15. 4. So Acts 28. 23. Paul perswaded the Jewes that Jesus was the Christ out of the law of Moses and out of the Prophets Had the Apostle intended the same thing in these places why had he not used the
same expression viz. Speaking to your selves out of the Psalmes which yet we see he doth not and therefore I conclude that he intends somewhat else than these men would have him And that which â—…e intends is this that Christians in singing of Psalmes together should teach and admonish one another and speak to one another for mutual edifying as they do by joyning in prayer or the like duties So when Paul and Silas sung together Act. 16. 25. they thereby spake to themselves or amongst themselves for their mutuall encouragement and comfort methinks it is an excellent way of speaking to themselves or one another when Christians sing a Psalme together 5. 'T is clear to any that reads the Texts without prejudice that speaking in Psalmes must be by singing of them If he had said only speaking teaching and admonishing then those mens gloss might have had some colour of truth in it Buâ—… since the Apostle adds singing and making melody 't is clear he requires the singing of Psalms which is the thing we contend for As to the latter part of the objection viz That the Apostle calls for singing in the heart but not for singing with the voice I answer That though we must sing with the heart it will never follow That therefore we must not sing with the voice for then it would follow too that we must not pray with the voice because we are to pray with the heart Now what an argument is this I must hear the word with my heart and receive it into my heart therefore I must not hear it with my ears I grant we must sing with the heart and with grace in the heart i. e. with a holy and gracious frame of spirit sutable to the matter that we sing or with thankfulnesse as some interpret or in sincerity and uprightnesse of heart from our very fouls as David said With my whole heart will I praise thee Psal. 9. 7. and Psal. 103 Blesse the Lord O my soul c. For if our singing or any other Religious service be not with and from the heart God will have no regard to it and therefore 't is no marvell that the Apostle calls for singing in and with the heart Nature Art Parts and common gifts may enable a man to the outside form or bodily exercise either in singing or praying c but the bodily exercise profiteth little God is a Spirit and will be worshipped in Spirit and therefore requires us to sing and pray and perform all religious services in and with the heart i. e. sincerely and from our very souls Besides let it be considered that the Apostle here speaks in opposition to the prophane guise of Heathens singing to the praise of their Idols or of drunkards in their cups singing and saying they know not what and only making a noise that they may be heard Now he would have Christians sing praises to the living God after another manner viz. With grace in their hearts understanding what and considering how they sing Besides the Apostle considered how apt men are as Austin saith of himself to be taken more with musicall accents then the heavenly matter and therefore gives a special caution for singing with the heart it being a matter more then ordinary for men to keep their hearts in order when they are singing of Psalmes but never intended we should not sing with the voice but only he would have men with their minds as well as with their mouths to glorifie God Paul and Silas sang praises unto God so as the prisoners heard them Act. 16. 25. they sang with their voices as well as in their hearts to the Lord Having thus cleared it from the text That we must sing with an audible voice I come in the second place to shew What we must sing and this is also in the Text Speaking to your selves in Psalmes c. We must sing nothing but spirituall songs to the Lord But what these Psalmes and hymns and spirituall songs are is another question The greatest difference I find amongst Interpreters is the difference between these it being a matter of some difficulty to distinguish them so as to determine precisely what are psalmes what Hymns and what Spiritual Songs Many and various conceits of men I meet with which I shall not trouble you withall being the most of them very groundlesse I know nothing more probable than this viz. That Psalmes and Hymns and spirituall Songs do answer to Mizmorim Tehillim and Shirim which are the Hebrew names of David's Psalmes All the Psalms together are called Tehillim i. e. Praises or songs of praise Mizmor and Shir are in the Titles of many Psalmes sometimes one and sometimes the other and sometimes both joyn'd together as they know well who can read the Originall Now the Apostle calling them by the same names by which the Greek Translation which the New Testament so much follows renders the Hebrew is an argument that he means no other than David's Psalms Besides when ever the New Testament quotes the Psalmes it means those of David and so the Apostle speaks as taking it for granted that they to whom he wrote knew what Psalmes he meant Sure I am that David's Psalmes are spirituall Songs if ever there were any spiritual Songs in the world Obj. Yea but some will object that the Apostle means not David's Psalmes but such spirituall Songs as shall be upon occasion composed by some Officer or Member of the Church 1 Cor. 14. 26. for as in the primitive times there were some who had a gift of Psalmes so now also there are that have if not the same yet the like gift and such new Songs they grant may be sung but not any other Sol. 1. In answer to this I say first That in the primitive Churches some had a Psalm or spiritual Song dictated and inspired by the holy Ghost though I dare not determine any thing peremptorily concerning their manner of singing those Psalmes in the Church 2. I say If any have the same fgi now they may do well to shew and use it for the benefit and edification of themselves and others But I suppose no sober man will now pretend to any such extraordinary gift which ceast in the Church long since as the gift of Tongues and other effects of the Spirit extraordinary If any shall pretend to such an extraordinary Spirit I desire to know of them how others shall sing with them for if they sing only their sudden raptures 't is impossible others should joyn because their meditations will differ and so will their meeter too and such singing will be nothing but a sacrifice of fools and the confusion at Babel If it be said Not so But one to sing in the spirit and the rest to say Amen I say as before no man now hath such a Spirit as some had then There are indeed some that pretend much to the Spirit in these daies who if they would be
pleased to shew their raptures in singing as they do many times in speaking no question there would be as good rythme in the one as there is reason in the other If we must not sing but what 's indited by an extraordinary Spirit and no man have such a Spirit it will follow that there must be no singing at all and then how do Christians fulfill this law of Christ commanding them to speak to one another in Psalmes c. which I have formerly proved to be a duty as much as redeeming the time walking circumspectly c. I believe that they who had a Psalm in the Church of Corinth had it by an extraordinary gift How that Psalm was sang I cannot say but this is clear and certain that David's Psalmes which were ordinarily used in the Temple though they were compos'd yet they were not sung by an extraordinary Spirit For when the Levites Christ and his Disciples Paâ—…l and Silas sung those Psalmes must be such as were well known beforehand to the companies that sang them else how could they sing together Obj. But here I meet with an objection that must be answered before I proceed and 't is this viz. That Christ and his Disciples did not sing but only gave thanks and that the Originall word imports no more but as it were saying Grace after meat We deny not but the Originall notes praise but let all that understand the Originall speak whether it doth not signifie to praise with singing Austin on Psalm 52. Hymni sunt laudes Dei cum cantico si sit laus non sit Dei non est Hymnus si sit laus Dei laus non cantetur non est Hymnus oportet ergo ut si sit Hymnus habeat haec tria laudem Dei cantico Hymns are the praises of God with a song If it be praise and not the praise of God 't is not a Hymn if it be the praise of God and not with a song neither is it a Hymn which must have these three in it viz. Praise the praising of God and that with a song or in singing Questionlesse the Original signifies to praise whether God or men in songs But what need we go any further than my Text the word here put in the middle between Psalmes and Songs sufficienâ—…ly shevvs vvhat manner of praising God that vvas Besides the constant vote of all the Learned that Christ did sing afâ—…er his last supper according to the custome of the Jews whose practice it was after the Cup of salvation or thanksgiving to sing some of David's Psalmes which solemn Hymn they call to this day the Great Hallelujah That Christ prayed and praysed God otherwise than in singing we grant But that he also sang is clear and if he had sung a new song composed on the sudden probably one of the Evangelists would have recorded that song as well as John hath set down our Saviours prayer John 17. So Paul and Silas Act. 16. 25. prayed and sang praises aloud so as the prisoners heard them which argues more than probably a more than ordinary lifting up of their voices But if we yield that neither Christ and his Disciples did sing nor Paul and Silas yet my Text with Col. 3. 16. James 5. 13. do clearly evince that Christians must sing which is the thing we plead for But I return to answer the former objection concerning singing of Psalmes composed by an ordinary and common gift as God in his providence gives occasion And to this I say that I am not so much against composing as imposing when men set up their own new songs and shut out David's Psalms Suppose it lawfull for men of spirituall mindes to endite a Psalm and then commend it to others and sing it yet it will not follow that therefore we must not sing the Psalmes of David Obj. But here again 't is objected That we conceive Prayers and therefore may as well conceive Psalmes too for praising God upon occasion Sol. I will not say it is unlawfull to conceive and compose a Psalm upon occasion But I say again there is no reason that our conceived Psalmes should shut out David's and I desire it may be considered First That a man may conceive a Prayer on the sudden and put it up to God so as others may joyn with him But a man cannot so conceive and sing a Psalm it being impossible at once to contrive the Matter and meeter and be devout too Obj. But here it will be replied That such a conceiving of Psalmes is not intended but that some one first compose and bring a spirituall Song and then commend it to be sung by others Sol. But why should any man preferr his Composures before David's Psalmes is it because they are more excellent Obj. No it will be said We do not compare with David Onely our composed Psalmes are more suitable to the present occasions of Gods people we conceive Prayers as occasion is offered and so we would have Psalmes conceived and composed too Sol. 1. God himself hath made and given us a Psalm-book But I know of no such Prayer-book that he hath left us 2. There can be no composures of men that will suit the occasions necessities afflictions or affections of God's people as the Psalmes of David concerning which we may say what the Jews said of Manna They have a taste and relish according to every ones Palate Let it once be granted that we must sing Psalmes I 'le warrant you Davids Psalmes shall carry it there being no art or spirit of man now that can come near that of David What though they were penn'd upon occasion and according to the necessities of Gods people then so were the other Scriptures and yet they concern us as much now as they did the people of God then Besides we read that in Hezekiah's time the Levites were to praise God with the words of David 2 Chron. 29. 30. which shews that the Psalmes were for the use of Gods people in after-ages upon all occasions and I would fain know what occasions Gods people now or at any time either have or can have which David's Psalmes may not sute with and better than any Songs composed by an ordinary gift What glorious things are spoken of Christ his Kingdome and the great work of Redemption by him Who can admire and adore the infinite excellencies of God in better phrases and formes â—…han the spirit hath dictated to us in David's Psalmes If we would chear our spirits or compose them for hearing or other duties what more heavenly Meditations If we would commend and magnifie the Power Wisdome and goodness of God in any mercy how can we do it better than in the words of David It would become these that quarrell at our singing of David's Psalmes to give us better in the room of them or else to consider how they fulfill the Law of Christ when they sing
neither those nor any other And whereas occasionall composures aâ—…e so much cried up by many I ask them what poor soules shall do that cannot compose Psalmes neither have any to do it for them Certainly it is a duty as hath been proved that lies upon all Gods people and to whom shall many of them go for a Psalme if not to David They that pen psalmes better or at least fitter as they think do it for their particular respective Congregations In the mean time what shall others do unless the same men will undertake to furnish all the Churches of God in the Land and the world too with a better Psalm book than that of David If it be said that some Officer or member in every Congregation may do as much upon occasion I answer perhaps not nay without all peradventure the gift will not be found at all or in any tolerable measure amongst many Christians and then when they meet and would be merry in the Lord poor soules they shall have never a Psalm to sing as James requires James 5. 13. Nor shall we upon this account have very much singing in private families of which there are thousands in England that will not yield one who can endite or compose a Psalm fit for the occasions of Gods people Therefore if these mâ—…n will not give us another Psalm-book in stead of David's we shall have little singing in Congregations and less in private families But I shall argue this no further onely I add that 't is not enough for them to say that David's Psalmes must give place to their new Songs especially since the former can plead prescription for so many ages but they must prove it and that strongly too that we must not sing David's Psalmes For the accommodation of David's Psalmes to the present particular occasions of Gods people I shall speak more hereafter all I shall say for present is this That if we cannot accommodate them or any passages in them the fault is our own There are many I fear who cannot accommodate many passages in David's Psalmes as when he professes his zeal for God love to God his Word and Ordinances and wayes of Worship his integrity humility heavenly-mindedness c. But that 's because they have not such a heart as was in David and it may be their consciences cannot well broâ—…k such a word of admonition and conviction as they meet withall in many places and passages of David's Psalmes But if we sing David's Psalmes let us sing them in David's tunes and not in such Meetre as men have devised Sol. This reasoning will prove as well that we shall not read David's Psalmes for may not a man as well say Why should we read them in any Language but that wherein they were written and so farewell singing and reading Psalmes too and if you say but as much of all the other parts of Scripture farewell all preaching of gifted men for they will have never a Text nor Bible left them But if we think our selve bound to read the Psalmes in our own Tongue why may we not as well sing them in our own Tunes If you say there is a necessity of reading I grant it and say There is a necessity of singing them also there being as expresse precepts in Scripture for the one as for the other When any man shall give us as a good reason against reading in our own Tongue we will give over singing Psalmes in our own Tunes till then we believe there is the like necessity of the one and the other or else we are come to a good passe indeed that we must neither sing nor say My answer then is in a word this That there being a necessity of singing as well as of reading we may do the one in our own Tunes as well as the other in our own Tongue There is yet one objection more against singing of David's Psalmes which was not thought on at the preaching of these Sermons and it is this Obj. As the Scripture commands us to pray but prescribes us no set forms of Prayer which we are bound to use and no other so when it commands us to sing Psalmes it doth not tie us to any forme but leaves us to our liberty For if we are not tied to a form in praying why should we be tied up to any form in singing I dare not say as some do that all formes of Prayer are forbidden by the second Commandment nor yet that they wholly stint and quench the Spirit But to let that pass I answer Sol. 1. The Apostle hath prescribed us what to sing viz. Psalmes and Hymnes and spiritual Songs which are the express Titles of David's Psalmes as was shewed before 2. There is a difference in this that the Lord did not prescribe unto his people set formes of Prayer as he prescrib'd set formes of Psalmes 2 Chron. 29. 30 They were to sing in the words of David and Asaph but we read not that they were to pray in any such set form God gave them a Psalm book but not a Prayer-book as was said before 3. When the Psalmes of David and Asaph were ordinarily sung in the Temple dare any man say that the Spirit either in the Levites or others was stinted or quenched and why should it be stinted now more than it was then Since we have the same formes which God himself appointed why may we not expect the same enlargement of heart as the people of God had then 4. We must sing in a forme or not at all as I shewed formerly though we may very well pray without it Since therefore we must have a form why should we not prefer such as God hath appointed before any other SERMON II. Ephes. 5. 19. Speaking to your selves in Psalmes and Hymnes and spirituall Songs Singing c. THE Apostle calls upon the people of God to edifie themselves in singing of Psalmes This we have proved to be the duty of Christians and answered some Objections made against it Obj. But how can Christians do this in a mixt Congregation will some say where there is a multitude that joyn in the duty who yet God knowes are no way able to do it in such a manner as may be either pleasing to God or profitabie to their own soules They cannot sing in their heart nor to the Lord And hence some complain they are much scandalized to hear profane and ungodly men in their singing of Psalmes profeâ—…s their Repentance the integriâ—…y and uprightness of their hearts when God knows there is no such thing in them Therefore say they What do such men in singing but sound out so many lies yea and blaspheme the holy Name and Truths of God in doing of that duty and this so troubles and distracts them that they cannot finde in their hearts to joyn in the duty with such profane people This is I conceive the main thing that troubles the most and therefore though there is but
blasphemies be troubled at all blasphemies If it be blasphemy for wicked men to sing Psalmes sure there be other as great blasphemies in England as this and I wish that some had not blasphemed the Name of God in another manner that have given over singing of Psalmes We grant That wicked men cannot do this or any duty as they should they lie dishonour God and take his name in vain And it is a grief to every godly man whose righteous soul is sadded within him when he hears or sees that God hath not that honour given him which is due unto his Name Yea it grieves all godly men that others are not as they are They are of Moses his spirit They would all the Lords people were Prophets They would that all could hear and pray and read and sing Psalmes as they themselves can But be it so that they cannot sing Psalmes as they should do it and it is thy grief yet why shouldst thou neglect thy duty and not do that which God calls thee to If he that sits next to thee lie unto God in professing his sincerity and integrity of heart when there is no such thing yet let me tell thee thou mayest be accepted of God in what thou doest if thou do that in sincerity which another doth in hypocrisie And take this from me you that are so scandalized at the hypocrisie and prophanenesse of others look well to your selves sweep before your own doors and see that your own hearts be right and if they be I will warrant you the wickednesse of another mans heart shall never hurt you or hinder your acceptance with God Thou prayest out of sincerity thou prayest out of experience thou prayest from thy heart and another man that joyns with thee doth none of these things and doth not God therefore accept thee thinkest thou Yes God will hear the bleatings of one sheep though he were in the midst of a thousand wolves It iâ—… were not so Gods people were in a sad condition and for ought I know must go out of this world to finde those whom they may joyn withall in prayer or praise or any other duty Therefore I say Is it thy duty to praise God in a Psalme or is it not If it be not thy duty then do it no where but if it be then thou mayst do it in any company that will joyn with thee But the truth is many of those that do not sing believe it not to be a duty and upon that ground wholly neglect it If it be thy duty thou art bound to do it in the best manner thou canst and thou art never the worse though others that joyn with thee do it not as they ought and so instead of a blessing bring a curse upon themselves for God I tell thee doth not accept of thee according to thy company but according to thy integrity If thou dost well saies God to Cain shalt thou not be accepted So if thou seckest God in sincerity from thy very soul shalt thou not be accepted Questionless thou shalt Can God reject a sacrifice offered to him from a poor contrite broken heart because that some wicked men are present If Cain and Abel offered sacrifice at one and the same time and upon the same Altar as for some reasons and by some circumstances in the Text it is conjectured they might did not God accept the sacrifice of Abel because that Cain was present Sure we are that Christ offered in the Temple when not onely many of the people but the Priests also were most ungodly wretches If singing of Psalmes be a duty thou hast more need be troubled at thy sinfull neglect than at anothers sinfull doing of it and truly it is strange to me that for Fear of participating in others sins men should commit sins of their own as bad or worse Here I might shew how the sinnes of some might lie upon others But I shall not go so farre out of my way I shall onely adde When some will come to an Ordinance of God to which they have no right and thou canst not hinder them Or when they will do any duty which they ought but cannot do as it should be done do thou blesse God that hath given thee an heart to do thy duty and pitty those poor soules who cannot do it as well as thou canst. Singing of Psalmes is a duty wherein there is a word of Admonition and Instruction to wicked men and it is a morall duty which every man is bound to do To praise the great God that made heaven and earth That they cannot do it as they ought is their sin and misery and will be our sin as much or more if we do it not at all And now I shall intreat all godly and sober-minded Christians that they will not be frighted from doing that which is their duty by such a scar-crow as this If wicked men joyn with them and multiply transgression by offering the sacrifice of fools they are to be pittied and prayed for But 't is a senselesse conâ—…eit that therefore such as are godly shall neglect their duty Now I am sure It is the duty of all men in the world to praise God Wicked men are bound to praise God in a Psalm it is their sin and misery they cannot do it as they ought but they are bound to do it in a Psalm as much as they are bound to pray to hear the Word or do any other duty Nay I say more it is some glory to God when prophane persons do sing David's Psalmes to their own conviction The Minister glorifies God in the speaking of his Word although many in the Church should laugh and scoff at it because the Word of God hath its end either to convert or to confound So when a Psalm is sung it is the Word of God although it be sung by a wicked man and it is a word of conviction and a word of instruction to him It is the Word of God I say in his mouth and herein God is glorified that a wicked man is made with his own mouth to condemn himself and his own wickednesse What scruples yet remain I hope shall be resolved when I come to the directive part which I promised For the Objections that are commonly made arise from ignorance of the Nature End and Use of the duty I shall now close all at this time with these Considerations The Question is Whether we should sing Psalmes Now to confirme us a little That this pâ—…actice of singing Psalmes in the Church of God is not so groundlesse as some men imagine 1. First of all consider this Scripture-ground That God calls his people to spiritual rejoycing in him Philip 4. 4. Rejoyce in the Lord alwayes and again I say rejoyce Gods people have alwayes matter of rejoycing Sometimes God calls to mourning and girding with sackcloth to fasting and prayer but alwayes God calls his people to rejoyce 1 Thes. 5. 16. Rejoice
edification and by using them also as one saith well for and in the behalf of others that are of the same mysticall body with our selves that so we may rejoyce with them that rejoyce and weep with those that weep as saith he there is scarce any passage of the Psalmes but it either concerns our selves or some other of the Church of God who at this day are or may be in the same or in the like case and condition as David or the Church of God was then whom we are to remember as if we were in bonds with them or to bless God for as if we were in like prosperity with them He that reads the Scriptures or sings a Psalm or doth any duty without reverence attention good affection and some good use made of the same he takes Gods Name in vain This is granted But to say as some do that others ly in singing such Psalms as do not express their own conditions in every particular is as far as I understand a belying or slandering them and I wish they may well consider it for as I have said a wicked man lies as much in reading as in singing of a Psalm though indeed it be not lying but reporting or reciting what God hath revealed in his word for Admonition and Instruction to all men You have now seen one end and use of singing Psalmes and if there were no more I conceive it is well worth the while SERMON IV. Ephes. 5. 19. Speaking to your selves in Psalmes and Hymnes and spirituall Songs Singing c. I Have shewed it to be a Christians duty to sing David's Psalmes answering many objections by the way and acquainting you how a gracious spirit may apply and make use of every passage in them I shall now proceed to shew how Christians may apply some passages in particular to their own cases Onely let me first answer a scruple or two which some have in regard of some passages in David's Psalmes Obj. I cannot sing the 131 Psalm will some one say for I finde much pride and haughtiness in my heart how then should I sing Mine heart is not haughty nor mine eyes lofty Sol. 1. By the same reason thou canst not read it and say My heart is not baughty c. 2. If thou art a Christian indeed thy heart is not haughty as the heart of a naturall man is haughty 3. Say thine heart is more haughty than becomes a Christians heart to be I know no mans heart but is so there is a word of admonition and instruction to minde thee of that evill and humble thee for the pride of thy heart Obj. But thou hast a proud heart still Sol. So thou hast perhaps after much and earnest prayer to God against it and many admonitions from the Word preached David himself shewed pride or somewhat as bad when upon a false suggestion 2 Sam. 16. 4. he presently sequestred all Mephibosheth's estate before he heard what he had to say for himself Besides there 's a sweet close of that Psalm wherein David gives himself and others a seasonable admonition particularly and quietly to wait upon God Let Israel hope in the Lord from henceforth and for ever Obj. But how can we sing such passages of the Psalmes as are nothing but exhortations to singing This is giving to God his exhortations again say some and leaving the duty undone Take Gods words he speaks to us and speak them to God again Sol. I. By the same reason David did not praise God in singing those exhortations to praise him The 48 49. and 50th Psalmes are almost nothing else but exhortations to praise God shall we say that David or whosoever was the pen-man did not praise God in those Psalms And yet I think the Argument will hold as well for the one as for the other 2. There 's somewhat in those exhortations to admonish us of our dulness and what need we have to be stirred up to do that duty which all creatures owe and in a sort yield unto the Lord their Maker 3. As praying is the best preparation to prayer for then as Luther saith we set upon it in Gods strength and not in our own So singing these exhortations is an excellent means to prepare and raise our hearts and therefore David begins and concludes many Psalmes with such Exhortations as Psal. 136. c. 4. We may say of such exhortations as one saith of the 136 Psalm that it is Solemnis celebratio nominis Dei sub exhortationis forma 'T is an excellent way of praysing God to provoke and call upon our selves to praise him What if a man in prayer speak to his own heart and call upon himself to rouze and raise up his spirits as David Psal. 5. 7 8. Awake my glory c. may he not be well said to pray when he doth so And why may he not as well be said to praise God when he stirrs up himself to that duty But to speak as the thing is such forms are nothing but elegancies of expression in the use of which we do indeed praise the Lord and this if our opposites had understood we had never been put to the trouble of answering such an Objection And now I shall proceed to inform weak Christians how they may more especially improve some passages in David's Psalmes as they are more suteable to their particular respective conditions or affections and this is a second use to be made of singing viz. the exercise and improvement of the graces of God in us For instance perhaps thou art reported to say or do that which never entred into thy heart to conceive or think of what comfort is there to thy soul in singing the former part of the seventh Psalm and other like places wherein David complains of the same abuses Suppose all goes against thee and thon hast no visible means of relief how pertinently mayest thou sing the eleventh Psalms When there is no faith nor truth nor trust in men then I hope it is no hurt to sing the twelâ—…th Psalm Help Lord for the godly man ceaseth c. When wicked men flourish and the godly are afflicted how proper is it to sing the 37 Psalm and meditate and apply those precious promises to confirm thy faith and comfort thy self in a patient waiting upon God If thy afflictions and affections are the same as David's and other holy mens were thou mayest apply to thy self with much comfort such passages of the Psalmes as do particularly concern thee in thy condition whatsoever it be and so act the grace of God in thee If thou art a Christian shouldest thou not admire and adore the Attributes and Excellencies of God and his Christ and how canst thou do it better than in singing David's Psalmes Wouldst thou for instance admire the work of God in exalting Jesus Christ to be a Prince and a Saviour sing the 8 and 95 96 97 98 and 99th Psalmes Do the sufferings of Christ and
necessary helps unto the minister in speaking and so are Galleries and Scaffolds to the people in hearing We must distinguish the immediate spirituall means of Worship from such helps as serve onely more remotely to the sence of hearing Now our reading the Psalm that is sung is but onely a remote help to the sense of hearing which we use onely for necessities sake because many cannot reade the Psalm themselves Though I advise and intreat all that can reade to use their books and so help their understandings for when a line onely is read the sence remains imperfect whereupon some have thought it better and I am not against it that two lines be read together 2. Again I do heartily wish there were some amendment of our English Meetre in two or three particulars First that all the Psalmes might run in such Meetre as all our people are able to sing And secondly That some uncouth expressions and obsolete words were altered as for other faults in the Translation they would be chiefly looked after though I must profess I think the faults are not so many or so great as some men would make them There are no doubt but too many things which I stand not to justifie but wish with all my heart they were well amended yet this must be considered that nothing can be done by men but it will be imperfect Their arguing therefore is not so good to my thinking who will not sing David's Psalmes because of some flawes in the Translation For my part I know no Translation of the Bible but hath its mistakes and I suppose we all look upon Translations as imperfect and yet we do not upon that ground refuse to reade the Scriptures That there are faults I grant but that they are such as should cause us to forbear singing till they be amended I deny Some have not stuck to say there are lies in our singing Psalmes but their word is no slander Though there be mistakes it will not follow there are lies I believe there is no Translation of the Bible but there are some mistakes in it and yet 't is foul language to say there are lies For the mistakes I heartily wish them amended and do much approve of their excellent pains who have altogether changed our English Meetre yet considering our people have been used to these I conceive it farre better for the present necessity to let them alone with some alteration in some things such as I spake of even now And if some one that is duly qualified for such a work would undertake it I suppose under favour it would be an excellent piece of service to the Church of God amongst us and he should deserve very much at the hands of all devout and godly Christians 3. Again there ought to be a choice of Psalmes according as occasion requires for as they were penned upon occasion and are some of them intended more especially for one use and some for another so there should be a wise choice made of Psalmes to be sung according as our necessities and occasions respectively call for The 92 Psalme is intituled a Psalme for the Sabbath and if you consider the subject matter of it and many others that set forth the works of God they will appear very fit to be sung on the Sabbath day As the second and eighth and other Psalmes that speak of the Kingdome of Christ the 33 34 and 37 c. that treat of the work of Creation and Providence so the 119th Psalme that shews what is the excellent use of Gods Word and what affection we should bear towards it At times of humiliation such Psalmes are to be sung as may seem to express our sence of sin our trembling at the wrath of God or that set forth the calamities and sufferings of Gods people At times of rejoycing choose such Psalmes as mention the marvellous works of God in Victories Deliverances and other mercies shewed unto his people If thus there be a wise choice made I know not any occasion the people of God have at any time but there may be a Psalm found to answer it and then if Gods people can with one minde and one mouth glorifie God what a pleasant and comely thing is it such a resemblance of heaven as hardly a better can be found upon earth Onely let our care be that our hearts be well tuned for that 's it that makes melody in the eares of the Lord You know it is not so comely when in the Congregation some sing out of tune but the greatest absurdity of all is when our hearts are not in tune Though as I have shewed the impiety and profaneness of some doth not hinder the acceptance of others yet 't is more desireable and that which we should heartily wish that all could so do this duty as therein to please God and profit their own soules Surely if we sing as we ought somewhat will stick by us Many sing and make a noise and that 's all so they hear and pray to as little purpose yet others do these duties to their great advantage and edification in grace and gracious practice If admiring God speaking good of his Name rejoycing in his goodness and other his glorious infinite Excellencies sweet meditation on the Promises servent expression of our good desires humbling comforting and chearing our hearts be good exercises let us not give over singing since there is no one Psalm or part of a Psalm buâ—… will â—…ster occasion of doing one 〈◊〉 I do the rather perswade to it because I observe many will not open their mouthes to sing in the Congregation and most neglect this duty in their families are not so frequent in it as Christians were wont to be And I observe withall that few thrive well after they once neglect or scruple singing of Psalmes They begin at this commonly but seldome end here but proceed from evill to worse till they come at last to live above Ordinances and Duties as they call it but indeed live without them and so live like beasts in the shape of men Let others think as they please I never knew Christians thrive better in grace and knowledge than when repeating of Sermons singing of Psalmes and such like exercises were more in fashion than they have been of late And let it be considered in what juncture of time singing of Psalmes hath been so much denied and spoken against even when all the Ordinances of God and all the Duties of his Worship have been as much slighted by too many amongst us Here as I said even now men begin but seldome or never stay but go further to question and decry all Ordinances They begin here as I conceive for this reason because wrangling wits have some more specious and fair pretences whereby they can more easily entangle simple and unstable soules and so make them to scruple at this duty sooner than at any other And to say as the thing is The ignorance