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
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
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
Psalmes They know not how to accommodate passages in them either those passages are no way sutable to their conditions or their affections many times are not sutable to those passages and hence they conclude they cannot sing them so as to praise or please God in them and therefore resolve not to sing at all Further when they say we must sing David's Psalmes with David's spirit if I mistake not their meaning is we must be in every respect like David and in the very same case that he was when he sung these Psalmes to the Lord As for instance the sixth Psalme was penned by David when he was or had been sick therefore we cannot sing this Psalme when we are well and in good health So we cannot sing the fifty one psalme because as we hope many of us have not committed such soul sinnes as David had viz. Adultery and murder So many of us have not had occasion to fly out of our Country as David had upon which occasion he penned some of his psalmes as Psal. 52. 54. 55. 56. 57. 120. c. So many of us have not a house to dedicate or purifie as David had when he penned the thirtieth Psalme and therefore we may not sing that Psalm To conclude we must be in the same condition in every respect as David was when he penned those Psalmes or else it is impossible to sing them as David did that is to sing Davids Psalmes with Davids spirit This is that which many object and scruple much at it and yet it is nothing but a gross mistake of the Nature Use and End of this Duty of singing Psalmes therefore to rectifie it I shall not onely shew you What 〈◊〉 Nature End and Use of singing Psalmes but I shall give you some directions whereby you may see how all and every of those Psalmes and the severall passages in them may be applied to us for our use and how we may sing them so as to glorifie God and to edifie our own soules alwayes provided that we have grace in our hearts and that we stir up the grace of God that is in us The Psalmes of David Asaph c. were written as far as I understand for a threefold end or use viz. 1. For Instruction 2. For Admonition 3. For Praise and Thanksgiving Which you may if you please reduce to these two viz. Glorifying God Edifying our selves First Instruction or Teaching Secondly Admonition or Reproof Thirdly Thanksgiving and praising the Lord Look into Col. 3. 16. Teaching and admonishing your selves in Psalmes c. there you have the ends of singing of Psalmes and speaking to your selves in Psalmes c. as the words are in the Text And though these three ends be distinct yet I would not have you understand me so as if they were alwayes divided For even those Psalmes that are for Instruction and Admonition are also for Praise and Thanksgiving Praising God or giving thanks unto the Lord and the glorifying of Gods great Name is the end of all singing as it is the end of all Duties And though we distinguish praising of God from petitioning yet I hope you think that even our petitioning and begging of God those things we need is a glorifying God and a praising his Name because therein we acknowledge God is the God of all our mercies and comforts with whom is the well of life and from whom is all our expectation So when we pray to God we do praise him so when we hear the Word we do praise and glorifie God because therein we acknowledge God onely to be our King our Judge and Law-giver profess our selves his servants and whatsoever he commands us we will do and thus in all duties we praise and glorifie God For all the duties we do are paying of our Homage or acknowledging of our Fealty to God And those that know not this know not what they do when they go about any Duty Therefore I say if a Psalm be for Instruction or Admonition yet notwithstanding it is to praise the Lord with So we suppose there be some Psalmes that are Psalmes meerly for Instruction Doctrinall Psalmes yet we may sing them and others not onely for our Admonition and Instruction but to praise the Lord as in Psal. 106. 12. Israel it is said sang his praise These things premised we shall now resolve the Case in hand 1. First then I say one main End of singing Psalmes is our Instruction and Admonition when we in singing have sweet meditations upon that heavenly matter that is sung That is I say again one main end of singing Psalmes viz. Teaching and admonishing our selves in Psalmes Col. 3. 16. For when we are singing a Psalm of Instruction we are thereby admonished of our evills and also taught what is our duty Besides which place I urge the Title of some of David's Psalmes Maschil of David Psal. 142 60. 32 42 45 53 55 56 74. c. That is A Psalm of David to give Instruction So Junius and Tremellius do alwayes if I do not wrong them render it A song to teach They are Psalmes especially to teach and to give Instruction But further if there were nothing else yet this also were an argument sufficient to shew that teaching and admonishing is one end of our singing Psalmes namely that some Psalmes are meerly Doctrinall and you have not any formal expression of prayer or praise in them in many of the Psalmes indeed there be most heavenly patheticall formes of praise and prayer but some Psalmes are meerly Doctrinall as the first Psalm there is no one form of prayer or of praise in it but the whole Psalm if you mark it is nothing else but a doctrinall description of the different and contrary estate of the godly and wicked in this life and in the life to come as ver. 1. Blessed is the man that walketh not in the counsel of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornefull but his delight is in the â—…aw of the Lord c. He shall be like a tree planted by the rivers of waters his leaf shall not wither and whatsoever he doth shall prosper But the ungodly are not so but are like chaff c. the ungodly shall not stand in the judgment and the way of the ungodly shall perish c. Here is no formall expression of praise or prayer though the Prophet penned and sung it to the praise of God So the second Psalm is a Psalm of Instruction and Admonition but there are no formes of prayer or praise unless you reckon that for one viz. Ask of me and I shall give thee the heathen for thine Inheritance and the uttermost parts of the earth for thy possession Now the doctrine of that Psalm is briefly this The peremptory decree and purpose of God to set up the Kingdome of Christ in spite of the world the vanity of all mens devices in opposition to it the
these dayes as when they were made Sure if it be a sufficient ground to reject singing of David's Psalmes that they were penned for the use of Gods people in former ages I know no reason but that we may for the same reason take no notice of the other Scriptures and say What do they concern us but I rather think that there is no estate or condition wherein the people of God either are or can be but the holy Ghost foreseeing the same hath prepared and recorded some Scripture-Psalmes suteable thereunto And those Psalmes being chosen out according to the new occasions of Gods people sung by them with new hearts will ever be found new Songs Words of eternall truth as one faith are ever new and never old Dayly and hourly mercies are new mercies to renewed hearts Lament 3. 23. His mercies are new every morning and when they praise the Lord for those mercies there 's a new song of praise put into their mouthes And when God hath furnisht us with Psalmes and Songs fram'd by his own Spirit to the purpose nothing for ought I know but wretched ignorance and prophaneness will neglect to use them The objection of singing Psalmes composed by our selves and others I have already answered and shewed the absurdity of such a practice unless we had any of an extraordinary spirit which if there be let us once sec it and I make no question but we shall willingly acknowledg the gift of God in them A third use of singing Davids Psalmes is a joyfull praising of God or expressing our joy in the Lord when a man is merry naturally and of course as we say he will laugh leap sing and dance as when a man is sorry contrariwise he is sullen sits still hangs the head and saith nothing Psal. 126. 2. Then was our mouth filled with laughter and our tongue with singing Exod. 15. 1. Then sang Moses and the children of Israel So Mary and Zachary and Simon Luke 1. 2. brake forth into Songs upon the apprehension of Gods wonderfull goodness Obj. That was because the Spirit of God came upon them in an extraordinary manner Sol. We deny not but the Spirit of God was upon some of them in a more than ordinary manner but yet it was not so upon them all all the children of Israel that sang with Moses had not an extraordinary spirit onely they were for the time much affected with the Work of God in their deliverance and the destruction of the Egyptians 2 Chro. 20. 27 28. So Jehoshaphat and the men of Judah came to Jerusalem with Psalteries and Harps and Trumpets unto the house of the Lord no question but there was singing also when the Lord had made them to rejoice over there enemies and yet no more extraordinary spirit on them than on Gods people now upon the like occasion Their practice was a precedent for Gods people in all ages to do the like when ever their hearts are inlarged in the apprehension of Gods goodness to break forth into singing and an holy rejoycing before the Lord How do we answer the goodness of God unto us if there be not affections and expressions suteable to his dispensations We all allow shooting off great gunns ringing of bells c. and why not as well singing of Psalmes When we come to the Congregation one end of our singing is to express our joy in the Lord for such mercies as his Word and Sacraments and means of Grace and that God hath given us his Sabbath and such solemn times and therefore we come before him with singing that so we may praise the Lord with gladness of heart The 100 Psalm is called a Psalm of praise and the 95 Psalm begins thus O come let us sing unto the Lord c. If you read the 96 97 and 98. you will finde many expressions to the same purpose Whatever were the occasion of penning those Psalmes it is clear that the holy Ghost in them had respect to the Gospell-times when all the ends of the earth should see the salvation of God Psal. 98. 3. Heb. 4. The Apostle shews it plainly of the 95th Psalm that the Holy Ghost in it speaks of the times after Christ was come in the flesh Now if the promise and their exspectation of those glorious Gospel-dayes did so rejoyce their hearts how much more should we be affected so as to sing and rejoyce at a higher rate than they did How comely and pleasant a thing is it to sing a Psalm as Christ and his disciples did after our receiving the Sacrament when God hath honoured us so much as to admit us unto his Table and given in the tokens and pledges of his love to our soules And after Sermon too why should we not sing and rejoyce when we have understood the good word of God declared to us by his messengers Nehem. 8. 12. Nehemiah and Ezra and the Levites willed the people to rejoyce upon such an occasion and good reason since the Word of God is sweet to every soul that savours it and so our Sabbaths are speciall times of rejoycing in God because the opportunities of publick Ordinances are renewed upon us Object But you sing all dayes alike fasting and feasting dayes without any difference Sol. For answer to this question which some think unanswerable I acknowledge that singing is a most proper expression of joy Jam. 5. 13. Is any merry let him sing But it will never follow from that place that we must not sing when we are sorry for then it will as well follow that when we are not afflicted we must not pray That place I say will infer the one as well as the other I do not say that all Psalmes are fit for all occasions but there must be a choice made and to make that choice there is some understanding more than ordinary required in him that appoints the Psalmes to be sung 3. As singing is proper in times of mirth so it is not altogether improper in times of mourning and though this may seem strange yet it is most true and I prove it thus Because Gods people were wont to lament themselves and others in Songs so Jeremy lamented the sad estate of Judah David's Psalmes were penned in times of great distress and danger as appears by the many dolefull complaints in them The 102d Psalm is entituled A prayer of the afflicted when he is overwhelmed c. and 130 Psalm begins Out of the depths have I cried unto thee O Lord To clear it yet further give me leave a little to discourse the nature of Musick which is somewhat strange in this respect That it will sute with different yea contrary affections Some Philosophers conceited the soul to be an Harmony once the soul of the world is a symmetry of all the parts made in number weight and measure Certainly of all sensible things there is none so much affects the soul as melodious sounds I say nothing