A Help to Holy Walking, Treatise · Chapter 7
CHAP. VII. Directions in, and about Singing of Pſalms.
THE Next Duty I ſhall Inſtruct you in, is Singing of Pſalms: A Duty much preſt, and practiſed, both in the time of the Law, and in the time of the Goſpel; and many thouſands of Believers have received benefit, and have been refreſhed by it. The Book of Pſalms, 'tis evident, is of Divine Inſtitution. and compiled by the aſſiſtance of the Spirit of God: And though ſundry other pieces of Scripture, have been by ſeveral Perſons, in ſeveral Ages, called in Queſtion, yet this was never Queſtioned by any. 'Tis expreſly mentioned by the Apoſtle Peter, Acts 1.20. Yea, is acknowledged to be Canonical Scripture, by Chriſt himſelf, the great Doctor of the Church, Luke 20.42. And David himſelf ſaith, in the Book of Pſalms, the Lord ſaid unto my Lord, ſit thou on my right hand, till I make thine Enemies thy Foot-ſtool, Luke 24.44. All things muſt be fulfilled, which were written in the Law of Moſes, and in the Prophets, and in the Pſalms, concerning me. The Hebrew Title of this Book, is, Sepher Tehillim, a Book of Hymns, becauſe it chiefly conſiſts in praiſe and thankſgiving unto God, for his benefits: And this Title ſeems to be taken from the Inſcription of the 145 Pſalm, where the word is uſed; and the whole Pſalm ſpends it ſelf in the praiſes of God. In the Scripture indeed, we read of Pſalms, and Hymns, and Spiritual Songs, Eph. 5.19. Col. 3.16. But what the difference is between theſe, is not eaſie to ſhew; no doubt, one, and the ſame Pſalm, may admit of either of theſe Names. Some have diſtinguiſhed them thus, Pſalms, ſay they, are thoſe that contain Exhortation to Holineſs, and Directions to an Holy Life: Hymns contain praiſes to God, for his benefits, Spiritual, and Temporal; and Spiritual Songs are a mixture of both. The Original word Mizmar, comes from a word that ſignifies cutting off ſuperfluous things, and ſignifies a eompoſure of Harmonious words, without Superfluity, or Exceſs; and 'tis ſufficient, that the whole Book, containing ſeveral Subjects, is called by this one name, of Pſalms; even by Chriſt himſelf. Now, this Divine Ordinance, or Holy Duty, though both Commanded; and Commended, and practiſed by Chriſt, and his Apoſtles, and the Church of God, even down from David's Time, to this day; yet is denyed by ſome, and Queſtioned by others, to be a Duty; but I think they may Queſtion (as ſome indeed do) all the Ordinances, as well as this; for, what but the Ignorance, or wilful perverting of the Scripture, can be the ground of ſuch a denial? It may be indeed, they have never performed this Duty as they ought to do, and ſo never received that benefit and refreſhing from it, that others have done; and hence they judge it is improfitable, and condemn the Ordinance for their own fault. But doubtleſs, many thouſands of Believers, may ſpeak out their Experiences, and tell you, they have been refreſhed by it. That it is a Chriſtian Duty, ſhall, God willing, be further ſhewed you; and that 'tis both profitable and pleaſant, is eaſie to prove. The Pſalms are a Rich Store-Houſe of all manner of Proviſion; and thoſe that are converſant herein cannot be Ignorant of it. Here are Inſtructions for the Ignorant to lead them in the way to Heaven, and guide them by all the by-ways of Error, and Folly; here are Incitations to the dull, and ſluggiſh, to rouſe them up out of the ſleep of Security. Here are prayers to draw down Mercies from God, and praiſes to God for Mercies received. What ſhall I ſay? Whatſoever Eſtate a Chriſtian can be in, here he may find Comfort, or Company, or both. Here, as in a Glaſs, are repreſented, and ſet forth, the thoughts, the words, and Actings of a gracious Soul, in every Condition; and the Experience they have had of God's help at hand, in every Condition: How oft doth the Pſalmiſt begin like Jonah in the belly of Hell? And is raiſed up to Heaven before the Concluſion. And 'tis wonder that any ſhould deſiſt from ſuch an Angelical duty, which ſo much reſembles Heaven: But becauſe many, no doubt, out of Conſcience, Queſtion the Duty: I ſhall firſt prove the Duty Lawful, and then give my Advice, how it may be performed.
1. Direct. If thou wouldeſt perform this Duty acceptably to God, and profitably to thy ſelf, be well convinc'd that it is thy Duty; halt not between two Opinions, do it chearfully, and underſtandingly; which thou canſt not do, ſo long as thou doubteſt whether it be thy Duty, or whether God will own it at thy Hands; Whatſoever is not of Faith, is Sin, Rom. 14.23. To this End, view the Arguments following, which I ſuppoſe may be ſufficient to prove it thy Duty. My buſineſs in this Treatiſe is not to meddle with Controverſies; yet ſo far as the digreſſion may be tolerable, and my Method and Deſign will allow, I ſhall ſpeak ſomething for thy Satisfaction. Conſider therefore, God hath furniſhed Man for this Duty, in giving him this Muſical Faculty; with which, as with all the reſt, he ſhould Glorifie God: And how can he Glorifie him better with it, than with Trumpetting out his praiſe, and Singing forth his Glory? This is the way that David ſtirs up his Tongue to praiſe God. This was an acceptable Service unto God, even before the Ceremonial Law was given, Exod. 15.1. Then Sang Moſes and the Children of Iſrael this Song unto the Lord, &c. By this means alſo the Spirit of God is ſtirred up in us, Eph. 5.18,19, Be filled with the Spirit, ſpeaking to your ſelves in Pſalms, and Hymns, and Spiritual Songs. This leaves a ſweet reliſh and delight upon the Spirit, Pſal. 104.33,34. I will ſing unto the Lord as long as I Live; I will ſing unto my God while I have my Being; my Meditation of him ſhall be ſweet. Nay, this is that which Saints and Angels do in Heaven, and ſhall do for ever: Thus the Angels did, Iſa, 63. even with an Audible voice: As alſo of our Saviours Birth, Luke 2.13. & Rev. 5.8,9. & 14.3. & 15.3. And this ſhall be their work for ever. Yea, it hath been Propheſied, that there ſhall be Singing in Goſpel times, Iſa. 20. In that day ſhall this Song be ſung. Iſa. 52.8. Thy Watch-men ſhall lift up the voyce, with the voyce together ſhall they Sing, &c. Which the Apoſtle Interprets to be in Goſpel Times, Heb. 2.12. Yea, all Nations are ſtirred up to ſing praiſes unto God, Pſal. 100.1. Pſal. 95.12. Which includes both Jews, and Gentiles, and muſt be underſtood of Goſpel Times, as 'tis Interpreted, Heb. 4.3. Neither can this Duty under the Law be Typical; for neither Scripture, nor Reaſon can ſhew, that Singing Pſalms Typified out a Believers Singing with the Heart in Goſpel Times, any more than prayer with the Voyce, Typifies out praying with the Heart. Nay, Chriſt, and his Apoſtles, after his departure, would not have uſed it, had it been Ceremonial: If this ſerve not, we have plain Scripture Commands for the Duty, even in Goſpel Times, Eph. 5.19. Speaking to your ſelves in Pſalms, and Hymns, and Spiritual Songs, Singing with Melody in your Hearts, Col. 3.16. Teaching; and Admoniſhing one another, in Pſalms, and Hymns, and Spiritual Songs, ſinging with Grace in your Hearts to the Lord, James 4.9. If any be Afflicted, let him Pray; and if any be Merry, let him ſing Pſalms. Now, all this ſhews this is a Duty: If yet, this ſatisfie not, we have the beſt Examples, to warrant us. I ſhall ſet before you the Angels, at the Birth of Chriſt, Luke 2.13. And the Holy Men of God in the Time of the Law; David was called, The ſweet Singer of Iſrael: But this is not all; we have the Example of Chriſt himſelf, and his Diſciples, which is without Exception, Mat. 26.30. After Supper they ſung an Hymn; which probably was the ſame which the Jews were accuſtomed to ſing, at the Paſſeover, viz. thoſe Songs of Degrees, from Pſal. 112, &c. to Pſal 118.19. However, this ſhews the Lawfulneſs of the Duty. We have alſo the Example of Paul and Silas, that Sang in the Priſon, with an Audible Voice, for the Priſoners heard them, Acts 26.25. We have alſo the practice of the Church down ſince the Apoſtles Time; and all thoſe cannot likely perſiſt in an Error, ſo long: This we have for our Warrant, and little can be ſaid againſt it; and therefore I ſhall conclude 'tis a Lawful, and Laudable practice.
2. Direct. Is concerning the Matter of our Singing, which muſt be Holy, not Prophane; to God's Glory, & not our own: There are many that think it is a Goſpel-Duty, to Sing Pſalms, and Hymns, and Spiritual Songs, and yet they Scruple the Singing of David's Pſalms; and thus they ſeek a knot in a Ruſh: David's Pſalms were an Acceptable Service unto God; and we read not where ever God diſclaimed them: They were uſed, and Sung, not only by himſelf, but others; not only in his own Time, but in ſucceeding Generations; where they Praiſed God with David's words: As we find in Solomon's Time, 2 Chron. 5.13. In Jehoſhaphat's Time, 2 Chron. 20.21. In Hezekiah's Time, 2 Chron. 29.20. In Ezra's Time, Ezra. 3.10,11. In the two former places, we find David's words uſed; in the two latter we find an expreſs Command, and Example of Praiſing God with David's words, and with the words of Aſaph: You ſee the eſtimate the Church of God put upon them; yea, as may be apparently proved, they were thus in uſe, even to Chriſt's Time, as Hiſtory Records, theſe Pſalms of David in the times of the Law, were ſung by the four and twenty Orders of Muſicians, which ſeem to Typifie out the Twenty four Elders, men ioned Rev. 5.8. The Song of Moſes, the Servant of God, Exod. 15.1, &c. Was Sung, not only by him, but by the People; not only by Men, but Women alſo, Exod. 15.20,21. Yea, Moſes was Commanded to write his other Song, and teach it unto the Children of Iſrael; and put it into their Mouths, Deut. 31.19. And to what purpoſe was it thus written, and thus to be learnt, but that they ſhould ſing it? I have already proved we ought to Sing Pſalms, Hymns, and Spiritual Songs, the very Name gives unto David's Pſalms. Nay, there is ſtrong probability that Chriſt himſelf, when he was upon the Earth, Sang David's Pſalms at the cloſe of his Supper; for if he would conform to the Cuſtom of the Jews, to Sing an Hymn at the cloſe of the Paſſeover: What ground have we to think he did not conform to them in Singing the ſame Hymn, which they were wont to do: which was as hath been ſaid, David's Hymns; however, the Scriptures make mention of no other. And 'tis obſerved, that the Ancient Hebrew Copy of Saint Matthew's Goſpel gives favourable Light unto it, by making uſe of the word there, which is the Title unto David's Pſalms. We find alſo the Apoſtle Pen'd good part of the Second Pſalm, Acts 4.24. and why not Sing it? And if Chriſt, and his Apoſtles had had any other Hymns, they would have been left upon Record, as ſome of their Prayers are; but no ſuch thing is to be found. Nay, we read that the Angels themſelves, in their Coeleſtial Harmony, conforming themſelves to the words of David, and allude unto the Song of Moſes, the Servant of the Lord; and therefore, doubtleſs, 'tis not unlawful for us to do thus. 'Tis true indeed, we are Commanded to ſing in the Spirit, and ſo we may, if we uſe a Form indited by the Spirit, and Sing them with the Heart, and Underſtanding: We are Commanded to Pray by the Spirit; and can any Imagine, but ſo we may, though we uſe the Form Chriſt hath bid us uſe. But if we expect an immediate impulſe of the Spirit; dictating to us both ſenſe, and Meeter, and putting words into our Mouths as we ſing; not one of a thouſand, if ever any at all, will be found to have ſuch a gift. Indeed, in the Apoſtles days, when extraordinary gifts were given, ſome ſuch thing might be, which now cannot be expected, any more than the gift of Healing: And ſeeing that David and Moſes, Men endued with the Spirit, Pen their Songs for the Publick good; let us be contented to ſee by their Light, and not preſume to compare with them, much leſs, to exceed them: We may find ſpecial Pſalms appointed upon ſpecial occaſions; as for the Sabbath day, &c. And the Book of Pſalms is ſo perfect a Sentence, that there needs no Addition; and if it did, doubtleſs, God would have ditected ſome to have perfected the work; 'tis a great boldneſs for any man not indued with the Spirit of God, to thruſt upon the Church an Hymn of his own making, and lay aſide thoſe indited by the Spirit: If we muſt Sing, it muſt be David's Pſalms, or worſe; I think no humble man will compare the beats of his own brain with the immediate impulſes of the Spirit: I know not what Warrant we have to leave the one, to uſe the other.
3. Direct. Be ſatisfied alſo concerning the Perſons obliged to perform this Duty; for ſome that confeſs 'tis a Chriſtian Duty to be done in Goſpel Times, yet think not that all Chriſtians are hereby engaged: Some conceive 'tis the Miniſters Duty alone; as he is the Mouth of the People to God in Prayer, ſo ſhould he alſo be in Singing; and the reſt ſhould tacitely conſent, and joyn in Heart, but ſhould not vocally ſing. 'Tis eaſily granted, that a godly Man, for his own ſolace, may ſing alone; and thus David did his Night-Songs upon his Bed, Pſal. 77.6. And 'tis evident alſo in the Primitive Times, when the gift of Tongues was in uſe, and other extraordinary gifts, which now are ceaſed: One that had a Pſalm given by Divine Inſpiration, might, and did Sing alone, and the reſt joyned, as afore-ſaid, and ſaid Amen to it: For it was impoſſible, and improbable, that all ſhould ſing together by ſuch a Divine rapture. But this gift failing, and David's Pſalms Lawful; yea, the beſt we have, or can have: The whole Church may joyn in theſe, not only in Heart, but in Voice: I think this need not be controverted. God, that is the God of Order, and never eſtabliſhed, or owned Confuſion, hath formerly owned this, as I have ſhewed: Where Prieſts, and People; Men, and Women, joyned together, as in Moſes Song, Exod. 15.1,2, &c. The whole Church of Coloſs was exhorted hereunto, Col. 3.16. And not the Paſtours, and Select Elders only: And if God would have ſuch Select Choriſters for this Work in Goſpel Times, he would have given Inſtructions, and Directions for their Qualification, and Election, as he hath done for other Officers, beſides ſome Miniſters otherwiſe Godly, and able, are not fitted for this Duty, neither have they ſuch a Muſical Faculty, as to be fit to be the Mouth of the People in this Duty: And God hath indued many of the People in this, beyond their Miniſter; and doubtleſs, it is not given in vain: Moſes and the Children of Iſrael Sang together, Ex. 15.1,2, &c. Yea, in Goſpel Times, Christ, and his Diſciples, Mat. 26.30. The like we read of Paul and Silas; and why ſhould we doubt that have ſuch Leaders? I know not. The Angels that were ten thouſand times ten thouſand: yea, thouſands of thouſands, joyned together without Confuſion, Rev. 5.11,12. But you will ſay, here is no Expreſſion of Singing: See then thoſe hundred forty and four Thouſand, that followed the Lamb; thoſe ſang a new Song, which no other could Learn, Rev. 14.1.3. And this ſhall be the Saints work for ever. But ſome queſtion whether Women may ſing in the Church, and think they have cauſe enough for their doubt, becauſe the Apoſtle doth peremptorily forbid a Woman to ſpeak in the Church; but ſhe cannot ſing, but ſhe muſt ſpeak, 1 Cor. 14 34. But this is grounded upon a miſtake: Indeed, they ought not to ſpeak by way of Office, or Publick Teaching, but muſt be under the Authority of her Husband: Neither to make Queſtions there, but at Home, leſt they tranſcend the bounds of Modeſty; but that they muſt not ſpeak at all, will not be proved. Sapphira ſpake, when Peter demanded her Anſwer. Nay, then they muſt not ſay Amen, to the Prayers, a Duty enjoyned to all in general. We read of Miram, and the Women, they Sang, and were not reproved, Exod. 15.20,21. And that it was the practice in the Primitive Times, for Men and Women to Sing together: The Eccleſiaſtical Hiſtory may inform you. But ſome Men doubt whether Carnal Men and Women ought to Sing, or whether Chriſtians ought to joyn with them, if they do; and the reaſon is, they think hereby they hold Fellowſhip with them: But what Reaſon is there that a Man may pray in a mixt Congregation, and not ſing, when as this is but a more deliberate ſort of Prayer; the Voice is Natural, the Tune Artificial; ſo far we may joyn, and the Matter is common to both: And for the Manner, if they ſing Spiritually, then they are fit to be joyned with; if not, what Spiritual Communion have we with them? No queſtion, but it is their Duty, and why may we not joyn with a Man doing his Duty? Moſes Sang with a Rebellious People, and God Commanded him to write his Song, as a Witneſs againſt them, Deut. 31.19. And there is no Pſalm, but every one in the Congregation may Learn ſome Inſtruction from it, and make ſome good uſe of it.
4. Direct. Be well ſatisfied alſo in Singing David's Pſalms, as they are turned into Engliſh Meeter; for this alſo in our Age is become a Scruple unto many: For when they cannot deny this to be a Duty, yet they exclaim againſt this as a Humane Invention, which hath no Warrant from the Word of God. 'Tis true, we have no Command, totidem verbis, for ſo doing; no more have we for the Tranſlation of the Hebrew Bible into Engliſh. But doubtleſs, if Engliſh-men ought to ſtudy the Scripture, and read it, 'tis neceſſary that it be Tranſlated into a Language they underſtand. If David's Pſalms may, and ought to be Sung by Engliſhmen, it is to be Tranſlated into Engliſh, or how can they Sing with the Underſtanding? And why ſhould it not be Sung in the Engliſh manner; which is, when 'tis fitted with apt meaſure, ſyllables, and Meeter, as Engliſh-men uſe in their Songs; and not only them, but alſo other Nations. If it be Lawful to Tranſlate the Hebrew Bible into Proſe, in reference to Reading; why not into Meeter, in reference to Singing? As for the former, I know none but the Papiſts that deny it; who would thereby keep the People in Ignorance, that their own Jugling ſhould not be ſpied: But doubtleſs, if this Command of Searching the Scriptures, and letting the Word of God dwell plentifully in us, &c. belong to Engliſh-men, they muſt be Tranſlated into the Engliſh Tongue, that they may be able to do it, which not one of a thouſand could do in the Original Language. Now, God Commands us to Sing Pſalms, as well as Read the Scriptures; which very few are able to do, ſo long as they are lockt up in the Original Hebrew; & therefore the Tranſlation is neceſſary: And that they ſhould be fitted with ſuch Meaſures, and quantity of Syllables as is neceſſary to make them fit to be Sung the more Melodiouſly, by Engliſh men. I know not why any ſhould deny this; for why may not Hebrew Verſe, and Meeter, be turned into Engliſh Verſe, and Meeter, I ſee not; as well as Hebrew Proſe into Engliſh Proſe? In the Hebrew they are fitted to be Sung, and Poetically Compiled; and many Verſes together in ſome Pſalms are in Meeter, as the Skilful in the Tongue affirm; as Buxtorfius, in his Theſaurus, and others. And why ſhould not the Engliſh have their manner of Singing, as well as the Hebrews, and other Nations? And why ſhould not the Tranſlators preſerve the Elegancy of the Original Language? Which they cannot do, if they ſhould let ſlip, and neglect thoſe Poetical Fancies, Accents, Tones, and Tunes, which the Hebrews kept; and with which the Pſalms, and other Poetical parts of Scripture are pen'd: And therefore Poetry is no Humane Invention, but uſed by the Holy Ghoſt himſelf, in the Penning of the Scripture; and may, no doubt, be uſed Lawfully by the Tranſlator alſo. But thoſe, that by a Common, and Ordinary gift compoſe Pſalms, and Hymns; both for Matter, and Manner, this is a Humane Invention; eſpecially if impoſed upon the Church, or read ſuddenly before Conſideration be had before, by the Church; whether they are according to the Scripture, yea, or no. Nay, the Tranſlating of the Scripture may as well be called an Humane Invention as this. Neither can it be called an Humane Impoſition, when none are compelled to Sing, nor no puniſhment threatned for the neglect. But ſome will ſay, the Tranſlation is full of Errors, and therefore we cannot joyn in the Duty: Alas! what can be done of Man, but it will appear to be done by Man? The beſt Tranſlation of the Scriptures is not without its faults; and ſhall we therefore uſe none? When Men do their endeavour, God takes the Will for the Deed. The Septuagint Tranſlation is abundantly faulty, as the Learned know; and often varies from the Hebrew-Text: Yet Chriſt and his Apoſtles make uſe of it. Nay, in the Hebrew Copy, as 'tis obſerved in the Old Teſtament, there are 800. divers Readings; and in the Greek Teſtament, above a Thouſand. God hath, 'tis true, promiſed to keep his word to a tittle, but not in this, or that Copy, or Tranſlation, but in the whole; we have the whole. Some ſay, that Tranſlating it into Engliſh Meeter, there is often adding to, and taking from, contrary to God's abſolute Command, Deut 12. laſt. But conſider, here is no Addition, but an Explication; no Duty added, only the words altered, the ſenſe remaining; and a Tranſlation may admit of ſuch a Cavil, and all Expoſitions will hereby come under the Reproof: You may as well ſay, that Preaching, opening, and applying Scripture, is adding to it; for here are more words uſed: Thus you ſee none have need to Scruple the Duty.
5. Direct. As concerning the Tune, wherein thoſe Scripture Pſalms are to be ſung; for in this alſo is ſome Controverſie: For ſome charge it to be a Humane Inſtitution, foiſted into God's Worſhip. To this, I ſay, I ſhall add thus much: That ſeeing God hath Commanded us to Sing with the Underſtanding, which muſt needs be, not in the Hebrew, but the Engliſh Tongue; and he gives us no Direction concerning the Tune, wherein we muſt Sing. By this 'tis apparent, 'tis beſt to our own choice, ſo that we tranſgreſs not againſt that general Direction, given in the Word, Let all things be done decently, and in Order. An Engliſh Pſalm may, doubtleſs, have an Engliſh Tune, ſo that it be grave, decent, and comely; not lite, wanton, or frothy; but ſuch as becomes ſo Holy a Majeſty, and is ſuitable to ſo grave a Matter. It appears plainly by Juſtin Martyr, Tertullian, and others, that in their Times, David's Pſalms were put into Songs, for their Edification; and Euſebius Reports of ſome rejecting thoſe, uſed ſuch Songs in the Church, as would make Men afraid to hear them. The Jews, 'tis confeſſed, had their peculiar Tunes, and Accents; either ſet down by the Pen-man, or added by the Singer; but theſe are hid from us, and I ſuppoſe, fully known by no man Living; and the little that remains cannot be accommodated to our Engliſh Verſion: And therefore ſeeing that God hath given us a Language different from theirs, and ſuffered us to ſerve him with words different from the words they ſerved him with. So likewiſe hath he given us Tunes and Tones different from theirs, and no doubt, will accept of them at our hands. Every Nation and Language hath ſome proper and peculiar Dialect of their own, and yet God accepts of all where the Heart is right: And as he hath given us Liberty to Pray to him in our own words, which we may gather from the Anſwers, and Returns which many have of their Prayers. So likewiſe, no doubt, he will accept of our Praiſes, in our own Tunes; which appears alſo by the Refreſhings, which many have found in this Duty. God himſelf hath appointed the ſubſtance of his Worſhip, and left the Circumſtances to Humane Determination; he hath Commanded the Preaching of the Word, but for the Time, and Place, and other Circumſtances, he determined not. In the Paſſeover, he appoints what Meat to eat, but left it to their own choice, whether to drink Wine, or water, or any other Liquor. So ſinging of Pſalms are appointed by him, but in what Tune, he doth not determine, any further than the general Directions, of decently, and in Order reach. Hebrew Tunes, as I ſaid, are much unknown; and if known, cannot agree with our Language; no more do ours with other Languages. Now, if we ſing, it muſt be in ſome Tune, but no Tune being peculiarly Commanded; our own, no doubt, may be Lawfully uſed. Neither can it be juſtly called an innovation thruſt into God's Worſhip, any more than the Word Tranſlated out of the Original into Engliſh, in which the Scriptures are Read; yet this is held to be Lawful. 'Tis Invention indeed, which ſavours of nothing but of the Wit, or Will of Man, thruſt into God's Service, and is not agreeable to the Rule, this may be ſuſpected, and rejected; but this is not of that Nature: The Queſtion before us, is, what Reaſon can be given why we may not uſe Engliſh Tunes, as well as Engliſh Words, in God's Worſhip; ſeeing the one is as Conſonant to Scripture, and Reaſon, as the other. Another ſcruple that ſome make upon the like ground, is, the reading of the Pſalm, in Order to ſinging. Indeed, were all men able to repeat the Pſalms without Book; or had all thoſe, to whom ſinging is a Duty, the gift of Reading; or were furniſhed with Books to Read, this were not neceſſary; but till this comes to paſs, which will never be, Reading is of uſe; the whole Congregation is to ſing, and unleſs all were thus Qualified, how can they ſing, if it be not read? Nature it ſelf dictates to us, we muſt uſe means to bring to the end, and the Scripture never denies it. Now, this is a good means for Inſtruction, and why may we not receive Inſtruction by the Ear, in Hearing, as well as by the Eye, in Reading. In Prayer, we think it more convenient to joyn with the Miniſter, hearing him, than if we could read the ſame Prayer along with him in a Book. When all Iſrael ſang together with Moſes, it is like it was read to them, Exod. 15.1,2, &c. for doubtleſs, all had not Copies of it, if they could have read, neither had committed it to Memory. Neither can the Reading of it any way hinder the Melody, neither will it hinder, but help the Underſtanding, neither any way dull the Affections: And thus I hope I have removed thoſe Objections, and Anſwered the doubts of thoſe that ſcruple this Ordinance.
6. Direct. If thou art now convinc'd, that Singing Pſalms is a Goſpel Duty; yea, thy Duty, which God requires of thee, ſet upon it then with hopes of Succeſs; but be ſure to obſerve, that in this, as well as in other Duties, thy End be good; otherwiſe the Action muſt needs be bad. Many a man loſeth much Labour, and pains, and ſpends much Time to little purpoſe; an evident Example we have in the Phariſees, Mat. 6.1,2, &c. who Faſted, Prayed, and gave Alms; all Excellent Duties: But thoſe Sacrifices, though otherwiſe good, being mixt with the Dung of their own ſelf-ſeeking, and deſire of popular applauſe, God throws it back into their Faces, as Dung, without a Reward; and ſo it will be with thee, if thou ſeek thy ſelf, and not God, in the Duty: If Cuſtom, Credit, or a deſire of Popular Applauſe, drive thee on to this Duty, and not the ſincere deſire of God's Glory, thou maiſt expect thy Reward from Men, and not from God. Many Men in Singing Pſalms, aim at no higher End, nor make any better uſe of it, than they do in their Prophane Songs, or Ungodly Ballads, viz. Their own Recreation, to drive away the Time, or a deſire to be Applauded for their good Voice, or Tune, or Excellent gift in Singing. But the chief End which every Chriſtian ſhould aim at in all his Actions, eſpecially in all his Acts of Divine Worſhip, ſhould be God's Glory, and his own Souls good; if this be laid aſide, thou maiſt expect a Curſe, and not a Bleſſing upon thy proceedings. If this be wanting, the Duty is ſpoyled; if this be minded, God will accept of it, though accompanied with many Imperfections. This Heavenly Duty is performed to this End, by the Angels, and the whole Church Triumphant, as before is ſhewed, and will be the Work of Eternity; and here upon Earth, if Heart and Voice go together: 'Tis a reſemblance of Heaven, and repreſents, though darkly, that Melodious Harmony that is in Heaven, amongſt thoſe Glorious Choriſters. We ſhould make Melody in our Hearts, and not only with our Mouths. Look upon it as a part of God's Worſhip, and Service, and appointed for Spiritual Conſolation, not for Prophane Recreation; and therefore we ſhould, with the Pſalmiſt, ſay, Not unto us, Lord; not to us, but to thine own Name be the Glory. Let us work for God, and he will not fail to give us a Reward; and there is great Reaſon why we ſhould in this Duty Trumpet out his Praiſe, for all we have is his, and from his hand it is we receive every good and perfect gift: We have our Life, and Being from him, and have no more breath than what he puts into us; and there is all the Reaſon we ſhould render to him the Praiſes due for all: And this is one way we have to Praiſe him, Eph. 5.19. Col. 3.16. Thus the Holy Men of Old have gone before us, and aimed at this very End. Thus Deborah, and Barak; Moſes, and Miriam, and many more; and thus David reſolves to do, Pſal. 7.17. I will Sing praiſe to the Name of the Lord moſt High, Pſal. 111.1. And exhorts others to follow his Example, Pſal. 30.4. Sing unto the Lord, O ye Saints of his, &c. Pſal. 47.6. & 92.1. Now, this Duty, though it eſpecially concerns the Godly, as thoſe that have received the moſt, and greateſt Mercies, and have the greateſt abilities for the Work; yet others alſo having received all they have from God, are alſo obliged to render Praiſe, and Thanks to God, and are frequently called upon, thus to do, Pſal. 110.1. where all Nations are excited to this Duty. And as God's Glory is chiefly to be minded, ſo our own Benefit is not to be neglected, and our Souls good. And the Pſalms ſerve alſo for Inſtruction, and Direction; for this, as well as other Scripture, ſerves to this End, Eph. 5.19. Col. 3.16. And if we obſerve, every Pſalm will yield us ſome profitable Inſtruction, Direction, or Exhortation; and inform us in many things concerning God's Word; his Attributes, Providences, Promiſes, Word, and Works; or ſomething concerning our ſelves, or others; good, or bad; concerning this Life, or that to come: And this we may not only Treaſure up in our own Hearts, but alſo preſs it upon others, and Teach one another in Pſalms, and Hymns, and Spiritual Songs. Nay, wicked Men may hence be Inſtructed, Convinced, and Reproved; to this End, Moſes Song was Indited, Deut. 31.19. 'Tis matter of Conſolation alſo to the Godly in all Conditions; here are Petitions put up to God, here are Promiſes made by God: Perform this Duty now to right Ends, and doubt not of a Bleſſing.
7. Direct. If thou wouldſt have a Bleſſing of God accompanying this Ordinance; or, if thou wouldſt Sing Pſalms profitably, then do it in God's way, as well as to a right End; 'tis not the bare performance of the Duty will ſerve the turn. Many content themſelves with the Husk, without the Kirnel, and think a little Lip-labour ſufficient; and come with no more Reverence, nor ſo much, into God's Preſence, than they would come into a great Mans Preſence, to Sing a Prophane Song. If ſuch Service would pleaſe, God would have many Servants. But 'tis the Heart that God requires, or he will have none of their Service. Truſt not, therefore, with the Papiſt, Opere Operato, in the Work done, for God muſt have it done in his own way, or he will not accept it. A good Duty may be ſpoyled by the ill doing it, as well as a good Tool by ill handling. The Duty we Treat of is not ſo eaſie, as many think it is: Many careleſly performing it, and finding little benefit by it, have miſtruſted the Duty, rather than themſelves; like the Maid in Pliny, that being ſuddenly ſtruck Blind in the Night, blames the Sun the next Morning for not Riſing. Men are apt to accuſe any thing; yea, God himſelf, rather than themſelves: Becauſe they themſelves feed upon the Husks, they think there is none that taſte the Kirnel; and ſo lay it aſide, and plead againſt it. But upon the ſame grounds many of them plead themſelves above Ordinances, and reſt not, till they plead perfection; and look upon Ordinances as beggarly rudiments; but to leave theſe to their ſelf-deluſion. When thou approacheſt to God in this Ordinance, being part of his Inſtituted Worſhip, be ſure to bring thy Heart along with thee, and ingage it in the Duty. God ſaith of the Heart, as ſometimes Joſeph did of his Brother Benjamin; you ſhall not ſee my Face, if your Brother Benjamin be not with you: You ſhall not ſee his Face, if the Heart be abſent. Heart and Voyce muſt joyn together, or it will make no pleaſing Melody in the Ears of God: He is a Spirit, and muſt be Worſhipped in Spirit and in Truth. For, as Fervent Prayer may prevail, where cold Petitions are denyed: So hearty Praiſes are acceptable, when others are eſteemed but as a mocking of God. We muſt ſing with the Affection, and with the Underſtanding alſo: The whole bent of the Soul muſt be ſet upon the work; the Blind, and the Lame, and the Heartleſs Sacrifice is abominable unto God. My Son, ſaith he, Give me thy Heart. Whatever thou offereſt without the Heart, he will have none of it: The more of the Heart is in the Duty, the better he loves it. Thou muſt ſing with the Spirit, 1 Cor. 14.15. Thus David, when he began to ſing, lift up, not only his Voyce, but his Soul to God, Pſal. 25.1. and calls upon all that is within him to bleſs the Lord, Pſal. 103.1. And we have Exhortations to this Duty, Col. 3.18. Eph. 5.19. The Lowing of an Ox, the Grunting of a Hog, make as Melodious an Harmony in God's Ears as a Heartleſs Prayer, or Praiſe. God is a Spirit, and muſt be Worſhipped in Spirit, and in Truth: Nay, it muſt not be only with the Heart, but with the Heart rightly Qualified: An ungracious Heart cannot but ſavour ſtrong in the Noſtrils of God, worſe than a ſtinking Carrion doth in ours: we muſt ſing with Grace in our Hearts, as the former Scriptures plainly teſtifie. Sincerity is neceſſary; approach not near him, without the Wedding-Garment: Hypocriſie ſpoyls all thy beſt Actions; we may as well expect ſweet Water in a dirty Channel, or ſtinking puddle, as a good Duty from a rotten Heart. The Graces of the Spirit muſt adorn that Soul, that muſt be welcom into God's preſence: Neither is it ſufficient, that they be there in the Habit, but they muſt be drawn forth into the Act; for, as we muſt Pray, and Sing with the Underſtanding, and Affection, ſo we muſt Pray, and Sing with Faith, believing thoſe Promiſes made by God, and thoſe Petitions put up, that they ſhall be in Time Anſwered. Bring Hope along alſo, to wait for the Accompliſhment, and Love to God, and Delight in his Service, and deſire of his Glory, and other ſuitable Graces: And thus doing, expect a Bleſſing upon the Ordinance, and benefit by it.