Singing the Psalms the Duty of Christians, Sermons · Sermon 5

Singing the Psalms the Duty of Christians · Sermons · Sermon 5

p. 115SERMON V.

Ephes. 5. 19.

Speaking to your selves in Psalmes and Hymnes, and spirituall Songs, Singing, &c.

ONe end (among others) of our singing of Psalmes is (as I shewed formerly) a joyfull praising of God, or expressing of our joy in the Lord, as Gods servants were wont to do when God in his Providence gave them occasion and matter of rejoycing by deliverances, victories, or any other mercies. I shall now adde to what hath been said, That it becomes Gods people when they come before him in publick, to serve the Lord with joy and an holy rejoycing; and for this end they must sing Psalmes; there being no exercise more proper to express our joy in the Lord. God calls his people to rejoyce evermore, 1 Thessalon. 5. 16. p. 116and Phil. 4. 4. to rejoyce alway; but more especially when they come before him in the use of his Ordinances, Psal. 105. 3. Glory ye in his holy Name, let the heart of them rejoyce that seek the Lord, Deut. 12. 12. Ye shall rejoyce before the Lord, &c. Deut. 14. 26. Thou shalt eat before the Lord thy God, and thou shalt rejoyce, Deut. 16. 10, 11. Thou shalt keep the feast of weeks, i. e. Pentecost, with a tribute of a sree-will offering of thine hands, and thou shalt rejoyce before the Lord thy God, &c. And Deut. 28. 47. there is a threatning of judgement for this, that they served not the Lord with joyfulness and gladness of heart, &c. Not a filthy on fleshly rejoycing according to the …ourse of this world, but an holy and hea…enly, such as when the very heart and soul is ravisht with a sense of Gods goodness. And this, as it doth very much help us in the duties we have to do, so it is expresly required. Psal. 100. 2. Serve the Lord with gladness, come before his prese…ce with singing. Psa. 92. which is, (as the Title shews) a Psalm for the Sabbath, the Prophet gives this as a reason of that p. 117joyfull 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, 'tis suteable and seasonable …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 p. 118A fo…h …e of si…ging …salmes. Z…. in loc.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 A fith Use of … Psalme….sometimes to comfort our hearts when we are under affliction, as I hinted before, how Paul and Silas sang when p. 119they 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 46^th 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 A sixth Use of sing…ng Psalmes.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 p. 120and 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 p. 121out 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 p. 122Word, 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 98^th 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, p. 123who 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 p. 124them 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, lets 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 p. 125of 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 med…tate seriously, God may enlighten thee in the very singing. We reade and hear, to get more understanding, though sometimes we read and hear p. 126what 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. 'Tis 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 d…ed to keep thy s…atutes. The …esires p. 127of 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 p. 128sing 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 p. 129service, 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 Some caut…ous directi…ns in order to a right performance of this duty.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 onelyonly a necessary help to it, as Pulpits are necessary helps unto the minister in speaking, and so are p. 130Galleries and Scaffolds to the people in hearing. We must distinguish the immediate spirituall means of Worship from such helps as serve onelyonly more remotely to the sence of hearing. Now our reading the Psalm that is sung, is but onelyonly a remote help to the sense of hearing, which we use onelyonly 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 onelyonly 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 p. 131faults 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 'tis foul language to say there are lies. For the p. 132mistakes, 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, p. 133and 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 119^th 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 p. 134can be found upon earth. OnelyOnly let our care be, that our hearts be well tuned, for thats 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 'tis 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 p. 135over singing, since there is no one Psalm, or part of a Psalm, bu… will …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 p. 136Worship 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 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 for saken p. 137the holy Institutions of God, to please themselves in their own imaginations.

Suppose the 3^d 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 4^th 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 p. 138above 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 9^th 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?

p. 139The 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 14^th 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 15^th Psalme, and so learn what manner of men we ought to be in all conversation, and godliness, as ever we hope to enjoy communion p. 140with 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 p. 141rejoyce 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 17^th 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 p. 142favour, 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 p. 143the grossest evills, since we have that corruption within us, which inclines us to them, and not onelyonly to pray against great transgressions, and presumptuous sinnes, but against the least motions and workings of sin, whether in word or thought.

The Twentieth Psalme teacheth the duty of people towards their godly, lawfull Magistrates, and Governours, and though it were penned upon a particular occasion (probably, when David went forth against the Ammonites, 2 Sam. 10.) yet it hath this Doctrine of generall concernment, viz. That Godly Christian Rulers, who are nursing fathers to the Church of God, ought to be remembred in our prayers for a blessing upon their designes, and endeavours for Gods people, and against his and their enemies. It teacheth likewise, that it is Gods blessing alone that keeps the City; as we have it in another Psalme Psal. 127.

The 21. Psalme shews likewise, that the safety of the Church, and of all Christian States depends on God alone, and gives us also occasion of admiring the glory of Christs Kingdome, p. 144which is so great through Gods salvation, seing David, in his kingdome over Israel, was a Type of Christ reigning in his Church, and so also the passages in David's Psalmes that respect his rule, and government, have an aim at somewhat answerable to the Kingdome of Christ?

What more comfortable Consideration can any poor soul have than the subject matter of the 24^th Psalm wherein the Question is resolved, Whether God have any peculiar company divided from the rest of the world, of which he is more especialiy tender and carefull, and where this company is, and what manner of men they are, who (as I may say) are the fellows of this society. Here we may learn, that God hath a Church on earth, call'd out of the world, and distinguished from it, that not hypocrites, and formall Professors, but hearty, and upright Christians onelyonly communicate in the spirituall and everlasting blessings which God poureth upon the Church, and that all, even the greatest, are invited and called upon to enter into this societie p. 145of Gods people, out of which there is no salvation.

The 25^th Psalme was penned when David was in great distress, and is an eminent testimony of his faith in God, which he expresseth in his earnest prayer, unto which he encourageth himself by the consideration of Gods faithfulness in his Promises, and in all his wayes of Providence; more especially, in that he manifests himself to his people, in the guidance, and goverment of his good Spirit, that they may not mistake, and so miscarry in their Christian race. Now what can be more sweet to any pious soul, than the serious consideration of such gracious and mercifull dealing of God with his people? Or how can such a soul chuse but be much inlarged towards the Lord, when it meditates, as it ought, upon such things as these?

Would a Christian express his integritie, and innocency, and resolution to cleave close to God in wayes of holiness, & righteousness, however he be defamed in the world, or whatever else befalls him, how pertinent is the 26^th Psalme.

p. 146The 27^th Psalme teacheth us wherein lieth a Christians safetie, peace, comfort, and all, viz. in Gods protection, and gracious Providence over him. It teacheth also, what must be a Christians chiefest care in all estates, and conditions, viz. that he may continue and abide in the sincere Profession of the truth, and the faithfull service of God according to his will, and so to comfort himself, and encourage his heart, till God be pleased to come in with deliverance.

The 28^th Psalme (to say no more of it) may teach us, That God alone is to be prayed unto in all dangers, and he alone to be praised for all deliverances: And also, that in all our addresses to God, we are more especially to commend unto him the safetie, and enlargement of his Church.

May we not sing the 29^th Psalme with much comfort, and spirituall benefit, if we set our selves to meditate on the matter, scope, and drift of it, which is, to invite all to lay aside carnall confidence in wealth, strength, wisdome, or any such like things, and to submit p. 147themselves to the rule, and government of God Almighty, who doth wonderfull things in the world, shews his glory in the thunder of his power, to make all creatures, even the dead, and dumbe, in a manner, to stand in awe of him, and by all these terrible doings of his, teaches his own people the more to trust him, who is so able to preserve them, and destroy all his, and their enemies with the least blast of the breath of his nostrills?

If we sing the Thirtieth Psalme, we may see the frame of our own spirits in that of David's, who was as much cast down in adversity, as he was before lifted up in prosperity, and how easie a matter it is for God to make sudden changes, as to our outward estates, so to our inward also, and that, whatsoever changes pass upon Gods people, he can easily and suddenly change all their mourning into mirth, and so give them matter of rejoycing in his salvation.

In the One and Thirtieth Psalme David teacheth us from his own experience, that there is an inexhaustible store of all p. 148good laid up with God for all that trust in him, yea, and that notwithstanding our infirmitie and diffidence, God of his meer faithfulness will deliver us in his appointed time. There also we may learn, that though Gods people be many times low in their own apprehensions by reason of many and great dangers, yet so long as their eyes and their hearts are towards the Lord, as David's were, they may comfortably exspect a good issue at last, and thereupon are to encourage themselves, and pluck up their spirits, as they are exhorted to do in the last Verse of that Psalme.

The 32^d Psalme teacheth us wherein lieth true blessedness, viz. in the pardon of sin, and that we can never attain to assurance of that pardon, and peace arising from it, till we come freely off from sin, and so are farre from guile in our spirits, as David was at last after much adoe. It teacheth us also in what way we must come to God, and that is, in a way of true humiliation, and hearty confession p. 149of sin, and that all such humble penitents have matter of rejoycing, when impenitent, and hardened rebells shall have sorrow enough.

How can we admire Gods gracious dispensations towards his Israel better, than by an affectionate singing the Thirty third, Thirty forth, and Thirty seventh Psalmes, which set forth in most ample manner the goodness of God towards his own, and his just indignation against all his, and their enemies, though for the present, it is not easie for us to apprehend the righteousness of God, in his dealings with the one, and the other? And have not Gods people alwaies occasion from Gods dayly Providences to sing such Psalmes as those, that so they may confirm their hearts in confidence on God, and comfortable exspectations from him, though for the present they are in heaviness through manifold temptations?

Thou mayest sing the 35^th Psalme, and consider what usage Gods people have in the world from wicked men, and what course they must take to rid p. 150themselves of them, viz. to complain to God, and so engage all the power that is in heaven, against them.

The 36^th Psalme teacheth us to oppose, and set the gracious dispensations of God towards his people (who walke in the light of the Lord, and are fed with the fatness of his house) against the sense of wicked mens prosperitie, that makes them not to fear God, and puts them on to devise evill against his people, because it is in the power of their hand to do it.

We may sing the 38^th Psalme, and consider what sufferings come upon Gods own people for sin, and so help to move, and cause our bowells of compassion towards the distressed Churches of God in the world. We may also take occasion to consider that our sufferings are the fruits of our sins, and so labour to quiet and patient our spirits, as David did, by faith, and fervent prayer, as you may see in the 15, 21, and 22^th Verses of that Psalme.

In singing the 39^th Psalme we may learn, that it is through infirmitie of p. 151the flesh, that good men (such as David) are so apt to repine at the present dispensations of divine Providence, That good men (such as David) may be overcome by such a temptation, notwithstanding all their purposes, and resolutions to the contrary, and that good, and godly men will bestirre themselves, and strive to act faith in fervent prayers to God for deliverance out of their present troubles, and for support under them.

The 40^th Psalme acquaints us with David's experiences, how God had answered him in his desires, and wrought wonderfully for his deliverance. It gives us also to understand, how sensible he was of those many and great obligations which God had layed upon him by his loving-kindness, and how resolved he was to give a reall testimimony, as long as he lived, of his thankfulness by declaring to others the goodness of God.

And, because he knew that troubles and dangers did still abide him, he commends himself by prayer to the direction, and defence of God Almighty, p. 152and that, not only for his own safetie, and preservation, but that others might be confirmed in faith, and so have occasion also to shew forth the praises of the Lord. We have also in this Psalme an instruction concerning the true worship of God, that it consisteth especially in sincere obedience to the will of God, and besides all this, applying some passsages out of the Sixth, seventh, and eight Verses, to the Apostle to the Hebrews, Chap. 10. the obedience of Christ, in performing all the will of God, for the reconciling of the world, we may hence confirme our faith, in assurance that the work of Redemption is perfectly accomplished, according to the will, and counsell of God, who was not pleased with sacrifices, but in the obedience of his well beloved Son, Isa. 42. 1. Mat. 3. 17.

The One and fourtieth Psalm instructeth us concerning the perfidious baseness of wicked and worldly men, who are apt to insult over Gods servants, when they lie under the afflicting hand of God, It teacheth us also, p. 153how to judge of good mens sufferings, and not to conclude them therefore to be forsaken of God, and utterly cast off, and moreover we may hence learn, when we finde most deceit, and falshood in men, to fix our hearts on God by faith, exspecting deliverance according to his truth, and faithfulness.

In the Two and fourtieth Psalme we may see how David is almost overwhelmed with many and great calamities, that followed one upon another, as the waves of the sea, one no sooner past, but another comes, and yet how he bears himself up by acting faith to lay hold on God, and checking himself for his distrust, and dejection of spirit. Now it concerns (as I take it) every Christian, to make David's practice his Precedent in the same, or in the like case. Gods people have their fears, and doubts, as he had, and may as truly and justly say, many times, as he did, Why art thou cast down, O my soul? and why art thou disquieted within me? Sure I am, there is no childe of God, but is p. 154much affected with holy desires towards the house of God, and accounts the want of publick Ordinances a great affliction, especially, when wicked men reproach them, and insult over them for the loss of those opportunities which once they enjoyed.

The 43^d Psalm was penned upon the same occasion, and (as it seems) near about the same time; and the scope of it is to beg of God that he may be again restored to the enjoyment of those former mercies, and to incourage himself to a confident exspectation of them in Gods good time.

The 44^th Psalme sets forth the condition of Gods people suffering many times for conscience sake, and because they dare not defile themselves, as the wicked world would have them. It furnisheth us with many Arguments wherewith to plead with God, in the behalf of his people, when they are in such a sad, and suffering condition. I need say no more, since no good Christian can chuse but see what use may be made of the Doctrine of this p. 155Psalme, as long as God hath a people upon earth to serve him.

In the 45^th Psalme we may behold the King (Jesus Christ) in his beauty, and the Church, his royall spouse, most excellently adorned with those admirable perfections which he hath indowed her withall. Sure there are most glorious things spoken both of Christ, and the Church, and therefore Christians may sing that Psalm in way of holy rejoycing, and thanksgiving.

The 46^th Psalme was pointed at in one of the Sermons before, and thereupon I shall not so much as touch with it now.

When Gods people did so rejoyce, because the glory of the Lord, and his salvation should be revealed, and made known amongst all nations, have not we Christians more cause than ever they had, to rejoyce in God, upon this account, and so to sing the 47^th Psalme? specially since we believe, and exspect that God will, e're long, bring in the Nations to Jesus Christ, so as hitherto he hath not brought them in.

p. 156The Fourty eighth Psalme being in a manner of the same argument with the Fourty sixth, I need say nothing of it.

The Scope, and drift of the Fourty nineth Psalme, being the same with that of the 37^th, and 73^d, and many others, I shall not say much of it. OnelyOnly the Doctrine of it is of singular use to all Gods people, that they may not be discouraged at the present flourishing condition of worldly and wicked men.

The Fiftieth Psalme disclaimes all the Ceremonious observances of falsehearted hypocrites, and shews what is the onelyonly acceptable way of serving God. Now I need not tell any godly Christians, what need the best of us have of such meditations and Instructions.

I suppose, there are but few Christians who have not occasion to 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 p. 157spirituall 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 p. 158partly, 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 p. 159of 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.

p. 160And 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 onelyonly 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 onelyonly 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 ('tis sad to think p. 161how 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 p. 162Worship 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 onelyonly 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 p. 163sincere 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 communion with God (without the help of Ordinances) whatever some for the present, deluded by Satan, and vainly puffe up by their fleshly mindes, may pretend. What a temptation dost thou lay upon thy self by leaving one Christian exercise to cast off others, and at last, all? And then what a temptation will there lie upon thee, to close with any wayes of Will-worship, when once thou hast cast off those wherein thou wast wont to walk with God? I shall argue no further, but desire thee to consider, p. 164what hath been said, and pray the Lord to give thee understanding in all these things. For certainly we have all need of it, that Satan, (who now appeares, as an Angel of light in his Instruments) may not circumvent us.

Consider what I have said, and the Lord give you understanding in all things.