Practical Piety, Treatise · Part 2 · Chapter 4
CHAP. IV. Of Singing of Pſalms, and namely, in Families.
THe laſt duty that I ſhall ſpeak of (in ſome generality, but with reſpect alſo to the reſpective Families of Chriſtians) is, Singing of Pſalms; For the better eſtabliſhing whereof, I ſhall in the firſt place endeavour to take out of the way what is objected againſt it; I ſay, objected againſt it, not ſo much in our days formerly, as in theſe latter days wherein many have ſo caſt off all Forms of Godlineſs, and (under that name) Gods own Inſtitutions, and amongſt them, this holy Exerciſe, that, though they be afflicted, yet it is a queſtion, whether they will Pray, or, though they be merry, whether they will Sing Pſalms aPerhaps this (as other things) may have ſomething of Popiſh ſuggeſtion in it, with whom it is accounted hainous for common people to ſing Pſalms, Vid. Muſc. in Epheſ. 5. 19. In hac ſenecta meacogor audire de quibuſdam Papiſticis Magiſtratibus quod ſubditos ſuos uſum Pſalmorum abjurare coguat: cò inſan…ae evadit caeca pervicacia.; albeit the Scripture expreſly requireth both, Jam 5. 13.
I ſhall not meddle with many Objections but only with two more uſual, and that ſeem to be more material.
Object. Many that joyn in ſinging of Pſalms, cannot ſay truly what they ſing, as Pſal. 86. 2. Preſerve my ſoul, becauſe Object. 1.my ways, and doings holy be, &c. And ſuch like.
Anſw. 1. This Objection, whatſoever colour there is in Anſw. 1.it, yet carries this weakneſs with it, that it is againſt the reading of the Pſalms as well as the ſinging, for they that read utter the ſame words when they read (at leaſt for ſubſtance) which they do when they ſing; yea, this Objection is againſt the reading of the Hiſtories of Scripture generally, becauſe, therein other men ſpeak otherwiſe then we can.
2. To ſpeak more directly to the thing it ſelf, I anſwer, that the words of Scripture, which men recite when they 2.read or ſing, are not to be taken as their own words, but as the words of them whoſe words the Scripture declareth them to be: It is David, or ſome other holy man of God, who ſpeaks thoſe words that are written in the Pſalms, which whoſoever repeateth (whether in Reading or Singing) he doth only declare what another ſometime ſaid, which, if he cannot ſay of himſelf truly, yet he truly ſaith that ſuch or ſuch a perſon (ſpeaking in the Pſalm), ſaid ſo of himſelf.
3. I add, That we ſhould ſo put on the perſons of thoſe that ſpeak, or are ſpoken of in Scripture, as to think that 3.every thing ſpoken (though of others), yet ſome way or other belongs to us; for, Whatſoever things were written afore-time were written for our learning bRom. 15. 4., and profit in every kind c2 Tim. 3. 16.; yea, our duty is to labour to be ſo far like the holy Servants of God, whoſe gracious ſpeeches are recorded in Scripture, as to be able to ſay truly (in our meaſure, and in regard of the ſaving ſubſtance of Religion), the ſame things that they ſpake; which they that cannot yet do, or can leſs do, by obſerving ſuch ſayings in their ſinging of Pſalms, have an help to do, and by often repeating of them in their minds and mouths, may come at length (through the bleſſing of God) truly and ſincerely to profeſs in their own perſons, the like Piety.
Object. There are in divers Pſalms, heavy Imprecations Object. 2.and Curſes pronounced againſt ſundry perſons, Muſt we? How can we ſing ſuch things, and curſe Enemies?
Anſw. 1. Although it ſhould be acknowledged, (as in part it is to be granted) that ſuch Imprecations, or Praying Anſw. 1.fearfully againſt evil men, be not for our imitation, yet they are for our inſtruction. For,
1. They ſhew us the woful eſtate of the Enemies of God, and of his People, which ſuch Prayers (proceeding from the Spirit of God) are a propheſie of.
2. They ſerve to nouriſh patience, and preſerve comfort and conſtancy in the hearts of Gods people, by obſerving that ſuch men as have been found deſperate Enemies to God and to them, are mentioned in the Book of God as a curſed generation.
2. Some imitation there may be (in theſe times) of the Imprecations that we find in Scripture in former times, 2.(though with much caution, charity, and jealouſie over our own ſpirits) and that with reſpect not only to the Churches ſafety dPſal. 94 1 5, 6, but Gods glory ePſal 83 17, 18. Gal. 5. 12. Vid. Ameſ. in Pſal 109. Doc. 6.; And the rather, becauſe of Scripture-Promiſes and Declarations, which are the grounds of our Prayers, Deut. 32. 35. Pſal. 139. 19.
Yet we ſhould ſtill remember that we are not to pray perſonally; that is, to fix ſuch fearful Prayers on ſuch and ſuch particular men (albeit they in Scripture that had an extraordinary ſpirit of diſcerning, did ſo f2 Tim. 4. 14. 2 Chron. 24. 22., as the Church alſo did againſt Julian, ſeeing ſo much in him of the ſin againſt the Holy Ghoſt); I ſay, we are not to ſingle out particular perſons, and pray againſt them; And, eſpecially, we are not to turn Religion into Revenge, and to direct our Prayers againſt our private Enemies, though they have done us never ſo much wrong gRom. 12. 14.; Nor muſt we be haſty in judging, and then hard hearted in praying; But, yet all this hinders not, but that, in a generality, we may pray, that God would exerciſe his juſtice (as He ſeeth good) in cutting off the implacable and irreconcileable Enemies of himſelf and of his Church hJudg. 5. 31. Pſal. 129. 5.. Albeit, the thing in queſtion here is, Whether we may not in Reading or Singing, take into our mouths, the Imprecations recorded in Scripture, making thereof that holy uſe which God would have us to make of that part of his Word? which none that underſtand will doubt of.
In all ſuch caſes, the duty of Reading and Singing is not to be left; but they that perform it, are to be inſtructed, and if they are out of the way, be rectified.
Having endeavoured to remove theſe rubs, I ſhall now proceed to enquire what may be gathered from Scripture; and, what Arguments agreeable to Scripture may be produced to eſtabliſh this heavenly Exerciſe.
Firſt, The Scripture will inform us, that ſinging of Pſalms is a neceſſary and profitable duty.
1. A neceſſary duty, becauſe God requires it, Epheſ. 5. 1.17, 18, 19. It is the will of God, that (on the one ſide) Chriſtians ſhould not be drunk with Wine; and, on the other ſide, be filled with the Spirit, ſpeaking to themſelves in Pſalms, &c. iPhraſis Scripturae eſt loqui vobis ipſi; (i. e.) inter vos ipſos. Heming. la loc.. It is the Spirit of God that ſaith to the afilicted, Pray; and to the merry, Sing Pſalms, Jam. 5. 13.
2. And a profitable duty, becauſe the Spirit of God 2.declares unto us the benefit of it, preſcribing that the Word of God ſhould dwell in us richly, and then adding further, teaching, and admoniſhing one another in Pſalms, &c. kCol. 3. 16. Beza (in loc.) ſhews that the three Greek words that are tranſlated Pſalms, Hymns, and Songs, are the ſame that are uſed by the Septuagint to render the Hebrew words, which are the Titles of divers Pſalms, which we call the Pſalms of David.. Now it's true, that teaching and admoniſhing may be referred either to the Word of God going before; or to Pſalms and Hymns following after; but, it comes all to one, if the Pſalms, Hymns and Songs ſpoken of there, be ſuch as are recorded in Scripture, for then they are a part of the Word of God: and ſo the intent of the Apoſtle may be to ſhew that of every part of the Word of God, and in particular of the Pſalms and Songs thereof (the rejoycing part) uſe is to be made for our Edification; thereby ſomething may be added to our light in a teaching way, and to our life and vigor in Piety in an admoniſhing way.
Secondly, The Scripture gives excellent Rules alſo for Singing, that it may be a profitable duty; As that it be,
1. With underſtanding, Pſal. 47. 7. 1 Cor. 14. 14, 15.
2. With the heart and affection; not without the voyce: but the meaning is, that we ſhould not pleaſe and content our ſelves with the outward ſound without an inward ſenſe.
3. With grace in the heart, Col. 3. 16. that is, (as I conceive), with a godly and gracious frame of heart inwardly, (according as the matter of the Pſalm is), ſhewing it ſelf in a graceful and dexterous demeanour in that duty outwardly (as in a comely and reverent geſture, a decent tune and tone), ſo as that it may tend moſt to the Edification of the Company, and the Reputation of the Duty, and of ſuch as perform it, ſo the word [grace] ſeems to be taken, (Act. 4. 33. Col. 4. 6.)
4. Ʋnto the Lord, Epheſ. 5. 19. that is, to the glory of God, Pſal. 101. 1. Iſa. 5. 1.
Thirdly, The Scripture ſets it forth as a Congregational duty, or a duty to be performed in the Publike Meetings of Chriſtians, becauſe we find the People of God ſtill called to it by the commands of the Old-Teſtament, (pointing to the New), Pſal. 100. 1, 2, 3. 4. & 66. 1, 2, 3. & 149. 1. Sing his praiſe in the Congregation of Saints. And alſo we find it uſed in the New-Teſtament, and in the Apoſtle Paul's time, in the Church of Corinth, (1 Cor. 14. 15, 26.) which appears alſo to be practiſed by Chriſtians when they met together in after-times, the end of their meeting being (however many grievous accuſations were rais'd againſt them) to ſing to Chriſt and to God, and by a confederation among themſelves to eſtabliſh all good Diſcipline, and ſuppreſs thoſe wickedneſſes which were moſt falſely laid to their charge. Tertul. Apol. cap 2.
Now, As to the performance of this duty in Families; It is not my meaning (nor ought to be) to impoſe any thing further then the grounds of Scripture will conclude it; And it's poſſible, there may be ſome Families, at preſent, or at ſome times, not in a capacity for it; yet, that none may ſlight ſuch a ſervice, and ſhut their doors againſt it, I ſhall offer (out of Scripture) not only to invite, but to induce Chriſtians to ſet and keep it up in their Families; theſe conſiderations,
1. The duty it ſelf (as hath been ſhewed before) is evidently commanded as a duty much tending to Chriſtian 1.Edification lCum reminiſcor lachrymas meas quas fudi ad cantus Eccleſiae tuae, & nunc ipſo commoveor non cantu, ſed rebus quae cantantur, liquida voce & convenientiſſima modulatione, magnam inſtituti hujus utilitatem agnoſco. Aug. Confeſſ. lib. 10. c. 33..
2. The command of Singing is no where limited to Publike Meetings, but rather given forth in ſuch a generality, 2.as to comprehend (in the command) the uſe of it in Chriſtian Meetings of all kinds, whether Church meetings or Family-meetings mDavenant. in Col. 3. 16. Corol. Canendi conſuctudo utilis eſt, & tum in publicis tum in privatis Chriſtianorum coetibus uſurpanda.; yea, it is extended to every particular perſon, (Jam. 5. 13. Is any? &c.) Beſides, that the profit and benefit of this holy Exerciſe argueth for the uſe of it every where, where that profit may be had by it. Zanchius therefore is reſolute, and ſaith, he makes no doubt, but that what the Apoſtle ſpeaks both in the fifth to the Epheſians, and in the third chapter to the Coloſſians of this duty, is to be underſtood as well of thoſe things that were to be ſung in the Publike Meeting of the faithful, as within their private Wals, and their private Families; where it is to be obſerved that this learned man ſpeaks this, as arguing for Singing in the Publick Congregation, taking it for granted, that the forecited places make for the uſe of it in private Families nZanch. in Epheſ. 5. De Muſicain Eccleſia.. And how much good might be done in Families, if the Word of Chriſt did ſo dwell in us as to be made uſe of in a way of conſcientious domeſtical teaching oNon Eccleſiaſticè duntaxat, ſed & domeſticè. Muſc. in Col. 3. 16.? For which the Pſalms of David would ſupply much aſſiſtance. But Chriſtians have learned (of late) to preach in Publick without a calling, with neglect of teaching their Families where their calling and charge lieth; and divers ſhake off Singing both in publick and private.
3. We find our Saviour Singing with his Family after the eating of the Paſsover pMat. 26. 30. foreign, Hymniphying., which is the more to be obſerved, 3.becauſe the Paſsoever was eaten in private houſes, the Family and Fraternity joyning together in the whole Celebration of it; in the concluſion whereof, they did uſe to ſing from the 113. Pſalm to Pſalm 119. which they called their great Hallelujah qBeza in Matth. 26. 20.. This may mind us of doing the like in our private houſes, eſpecially, when God ſhall miniſter unto us more ſpecial occaſion of glorifying his Name. And godly Houſholders have (accordingly) accuſtomed themſelves to the uſe of this holy Exerciſe in their Families; Why ſhould nor others go, and do ſo likewiſe rLuk. 10. 37.? it being ſo ſuitable to, and ſuch a declaration of, the ſpirit of holy and lively Chriſtians?
4. Private Families enjoy many mercies, God makes 4.them laugh and be merry, (as he did Sarah, (Gen. 21. 6.) and the Rule is, Let ſuch as are merry, ſing Pſalms, Jam. 5. 13. Agreeable hereunto is that of the Pſalmiſt, (Pſal. 118. 15.) The voyce of Rejoycing and Salvation is in the Tabernacles of the Righteous. That Pſalm ſpeaks of the joy and ſalvation brought to Zion ſPſal. 14. 7.and the people of God by David's government, which made them greatly to rejoyce: and that not only in Publick, and in Gods Tabernacle tPſal. 118. 27., but in their own Tabernacles and private Habitations. And what a mercy is it, when God ſo orders things in Publick, that we need not wander about weeping, but may ſit in our own houſes ſinging? This ſhould make us to make the Lord our Song, Pſal. 118. 14.
5. The Apoſtle (writing to the Epheſians of this Exerciſe uEph. 5. 18. 19. Nihil hic agitur de cantu Templorum, ſed de co qualia eſſe debent Chriſtianorum coavivia. Bulling. in loc.,) doth not ſpeak of publick Meetings, or of Singing 5.in the publick Aſſembly (at leaſt, appropriating his ſpeech to that, though it may be extended and applyed to that), for, he ſaith firſt, Be not drunk with Wine, wherein is exceſs; as alluding therein to immoderate Feaſting in thoſe times (eſpecially) among unbelievers, (1 Pet. 4. 3.) which uſed to be in their houſes; not, but that there was feaſting alſo in their Idols Temples, (1 Cor. 8. 10) and (for ſome time) in Chriſtian Church-meetings, (1 Cor. 11. 20, 21, 22.) but (ordinarily) they feaſted in private, (1 Cor. 10. 27.) and were then likeſt to exceed. Now, if the Apoſtle reaſon from exceſſes in private banquettings, and the vain mirth there, for a contrary carriage in Chriſtians, and a making of themſelves merry with godly Hymns & Pſalms; then it will follow, that it is the purpoſe of the Apoſtle here to ſpeak to Families, and to ſuch Chriſtians as had Families, requiring them to refreſh themſelves in their Meetings and Feaſtings there with ſpiritual and heavenly mirth; which hath been (eſpecially heretofore, when the times and hearts of Chriſtians were better ſetled) a very uſual thing, amongſt godly and knowing Chriſtians, when they entertained their friends. Thus doth this Scripture bring ſinging of Pſalms into Families according to the occaſions of rejoycing which God offereth them, which though (at times) they more abound, yet are never wanting; No more ſhould Chriſtians be in this duty, Phil. 4. 4. 1 Theſſ. 5. 16, 18.
Thus for grounds of Scripture ſerving to ſet forward the ſervice of Singing of Pſalms. I come now, to Scripture-reaſons confirming this duty.
Firſt, It is an Exerciſe making much for the glory of God; That uſual Preface, [Let us Sing to the glory of 1.God ſuch or ſuch a Pſalm] ſheweth that to be the intent of Singing, and of thoſe who ſeriouſly apply themſelves to it: Beſides, The thing it ſelf, that is, the action of Singing ſpeaks ſo much; becauſe it is exerciſed about that matter which makes much for the glory of God, that is, about the Word of God, which ſetteth forth, to the praiſe of God,
1. His Names and Attributes, as his Power, Truth, Mercy, Pſal. 59. 16. & 62, 11, 12. & 138. 2.
2. His Promiſes and Threats, Pſal. 1. 3, 4, 5. & 12, 5. & 68. 20, 21.
3. His Works, which they ſpeak of, ſpeak of the glorious honour of his Majeſty xPſ. 145. 5., becauſe all his works praiſe him: and therefore they ſet forth his praiſe, becauſe what he hath ſpoken in his Word yVerſ. 10.was of promiſe or threatning, thoſe works make good, and thereby he magnifieth his Word above all his Name zPſal. 138. 2., ſhewing how upright he is, and that there is no unrighteouſneſs in him, Pſal. 92. 15.
Secondly, It makes much for the ſpiritual benefit of 2.thoſe who rightly and religiouſly perform it; Hence alſo, the ordinary Introduction to this duty hath been, [Let us Sing to the Praiſe of God, and our own Edification.]
Particularly, It edifieth and aſſiſteth three ways; For
1. It is (as hath been ſhewed before out of Scripture) a teaching Exerciſe; teaching and helping us, to know 1.Read the places of Scripture, which it is more tedious to write out.rightly; believe firmly; live holily; and pray wiſely and effectually.
1. To know, becauſe many of the Pſalms are Doctrinal, wherein divine Doctrine, (as Moſes ſaith in his Song, Deut. 32. 2.) drops as the Rain, Pſal. 49. 3, 4.
More particularly, The Pſalms will teach us,
1. What God is; which is fully ſhewed by the Deſcriptions of his Greatneſs, from Pſal. 95. to Pſal. 100. As alſo by the relation of his works, Pſal. 9. 16. & 46. 10. & 48. 14. & 68. 20.
2. What Chriſt is, of whom divers Pſalmes ſpeak glorious things, as Pſal. 2 & 8. & 16. 20. & 45. & 72.
3. What the Holy Ghoſt is, to wit, the Holy Spirit aPſal. 51. 11., the heart rejoycing and upholding ſpirit bVerſ. 12., and the leading Spirit into the Land of Ʋprightneſs, Pſal. 143. 10.
And that the Book of Pſalms generally, is an inſtructing part of Scripture, may appear by the title of Thirteen Pſalms, wherein they are ſaid to be Pſalms giving Inſtruction cMaſchil., which is plain in the firſt Pſalm that hath that Title, wherein we are inſtructed in the way to bleſſedneſs dRom. 4. 6., and in another Pſalm, which ſaith, I will inſtruct thee ePſal. 32. 8. Askilecha..
2. To believe, for to that, Pſalm-ſinging (if the matter be minded, and we ſpeak to one another therein, Col. 3. 16.) traineth us up; And that
1. By the many ſweet Promiſes diſperſed, in that part of Scripture, as Pſal. 12. 5, 6, 7. & 27. 14. & 34. 10. & 37. 4, 5, 6. 19. 34, 40. & 91.
2. By the Examples of holy men going before us in a way of faith, and reſting and rolling all upon God, together with the great ſucceſs and ſatisfaction that they have found in that courſe, as Pſal. 3. 5, 6. & 11. 1, 7. & 20. 7, 8. & 22. 4. & 27. 13. & 56. 3, 4, 13. & 62. 6, 7, 8.
3. To live holily.
1. By many rules and directions laid down there for an holy life fPſal. 2 10, 11, 12. & 4. 4., as Pſal. 32. 8, 9. & 34 13, 14. & 37. 1, 3, 8. 27. 3, 4. & 97. 10, 12.
2. By many declarations of the bleſſedneſs of a godly life, Pſal. 1. & 15. & 24. & 31. 19, 23. & 41. 1, 2. & 112, & 1 15. 13, 14, 15. & 119. 56. & 128.
4. To pray wiſely and effectually, there being in the Pſalms very many Prayers made to our hands, whereby we may go to the Lord, and take with us words gHoſ, 14. 2, to expreſs before him our neceſſities and deſires of every kind: As
1. For Ʋnderſtanding, Pſal. 119. 18, 27, 33, 34. Pſal. 90. 12.
2. For Grace, Pſal. 86. 11. & 119. 35, 36, 37. Pſal. 17. 5. & 119. 133.
3. For Comfort, whether in outward Afflictions, or in troubles of Conſcience; See Pſal. 102. 1. in the Title, and in all the 119 Pſalm, & Pſal. 74 & 79. with many others full of Prayers, in regard of outward troubles; and, for inward ſorrows, ſee Pſal. 6. 3. & 51. & 88. & 143.
Thus may Singing (with ſetting our hearts on the Pſalms) be a very teaching duty.
2. As it is an Exerciſe helping the Underſtanding, ſo doth it alſo (in ſpecial manner) work upon the Affections; 2.it is an Heart-quickning Exerciſe; It is ſo ſpiritful a duty, as that it is ſaid to flow from ſuch as are filled with the Spirit hEpheſ. 5. 18, 19.: The reaſon is, becauſe in Scripture-ſongs there is lively matter, expreſſed, and ſet forth to the life: In Pſalms, the Soul ſpeaks, and all within iPſal. 103. 1., is ſet awork; Now he that elevates, and ſets awork his own ſoul, ſpeaks moſt feelingly to another mans ſoul. As Iron ſharpneth Iron kProv. 27. 17., ſo doth one lively Soul recreate, affect, and ſharpen another. As in ordinary Songs and Poems, there is all that height and quinteſſence of wit, which they that compoſe them are able to reach unto; ſo in Scripture-Pſalms and Songs, there are the higheſt notions, and rareſt invention, followed with, and ſet forth by, the ſtirrings of the ſweeteſt and moſt inlarged affections; and both, clothed and recommended with the moſt vigorous and taking expreſſions. Inſomuch, that Singing of Pſalms is the holy Recreation of Chriſtians, renewing their ſtrength, and the vigor of their ſpirits when they are tired or grown flat with other Exerciſes.
3. Singing Pſalms is a Solacing Exerciſe, miniſtring comfort, as in all troubles generally, ſo eſpecially in 3.troubles of Conſcience, and for Conſcience. To inſtance in ſome afflicting things. I ſhall ſay firſt, Who can but be ſad (in the want of Ordinances) that ſings the 42. & 84. Pſalms? But I add alſo, Who can be dejectedly ſad, even in that want, that ſings (as he ſhould) Pſal. 63. 6. 7, 8? for therein David ſheweth, that when he was baniſhed, and bereft of the Tabernacle-miniſtry lVid. Tremel. & Jun. in Pſal. 63, 7, 8, 9., yet, he had ſingular comfort in the thoughts of God, and of his Providence, and in following God with his Prayers on his Bed; and in thoſe ſeveral ſtations, which in his exile he was forced to betake himſelf unto. To go on, Who can be diſmayed with a Doeg, that ſings ſeriouſly the 52. Pſalm? for, that Pſalm ſhews, not only the malice, but the madneſs and miſery of the dogged Enemies of Gods people; or, Who can be afraid (with a fear of amazement) of an Abſalom, that obſerves the third Pſalm? yea, or of any Adverſaries, that ſings well the forty ſix, and ſeventy ſix, Pſalms? Nay, (to go further), How can they that have grievouſly ſinned, be altogether comfortleſs, and give way to deſpairing thoughts, who ſing (with David's Penitent and faithful Spirit,) the one and fiftieth Pſalm?
Thus, as the Scriptures generally mRom. 15. 4., ſo the Pſalms eſpecially, ſerve for conſolation, being filled with the afflictions, ſorrows, and ſupports of the faithful Servants of God. And ſomething it is for the honour and heavenlineſs of this Exerciſe that when godly men refreſh themſelves with it, profane men are ſo grieved at it; they cannot well and with patience (at leaſt, without ſome reluctancy) paſs by the houſes where they hear Singing of Pſalms, much leſs go into them; for, the Mirth and Recreations of Godlineſs are heavy to them as well as the Rules, eſpecially to Perſecutors; Singing of Pſalms hath been ſtill the pleaſure of Martyrs (as it was to Paul and Silas nAct. 16. 25.in Priſon;) but their Tormenters were tormented with it, and uſed them the worſe for it; yet, ſuch was the comfort of that Exerciſe, that they would not leave it; And when forcible reſtraints were put upon them, yet their hearts were full of it.
Thirdly, It is obſervable, that this duty is commended to Chriſtians in way of exchange, or in oppoſition to the vain delights of Unregenerate men, or of themſelves in their unregenerate eſtate oEph. 5. 18, 19. 1 Pet. 4. 3.whence ariſeth this argument for it, that it is a diſtinguiſhing Exerciſe, putting a difference between Heathens and Chriſtians, between ſenſual and ſpiritual men. Profane-ſpirited men ſport themſelves with their exceſſive Cups, abuſive Songs, carnal and vain Catches, wanton and unclean Mirth, and ſo make melody to the Devil in their houſes; when (on the contrary) it becomes (and is the manner of) Chriſtians and godly Perſons to converſe one with another in holy Hymns, therewith recreating themſelves in their houſes and entertainments, and therein making melody to the Lord, in their hearts. I ſay [in their hearts]; for an Hypocrite may ſing, and that with a very good will, (eſpecially if he have a very good voyce), but his pleaſure is in the action of ſinging rather then in the holy frame of his heart, and he makes melody to himſelf and thoſe that like him, rather then to the Lord that looks at the inner man. So that this Exerciſe (taken with its qualifications) puts a difference between men pions and profane, ſincere and hypocrites, and ſo is like the Rain-bow, a pleaſant ſight and a better ſign; I ſay, ſuch is ſinging Pſalms, a ſweet Exerciſe in it ſelf, and as it is an act of godlineſs; and a better ſign, if well acted, that is, of a godly perſon, and one filled with the Spirit of God pEph. 5. 18., and (by the ſame reaſon) it will mark out a ſpiritual, and diſtinguiſh it from a carnal Family; Not, but that a Family wherein there is the fear of God, may be, by reaſon of ſome impediments, at a time, or for a time, without it; but, that's a carnal Family that doth not like to have it, and that cannot dwell pleaſantly with it.
Now that theſe reaſons may be of more weight, and this Exerciſe of more uſe, I would adviſe Chriſtians to two things.
1. Before they ſing, to view and weigh, and (by one or other of the company) mention and declare the matter 1.of the Pſalm they intend to ſing, for which Mr. Beza his argument on every Pſalm, together with his Paraphraſe, opening the meaning thereof (both which are ſet forth in Engliſh) would be a ſingular help. And as for ſuch as cannot procure it, let them at leaſt conſider the contents of the Pſalm, which Contents (though they may in ſome places, need a reveiw,) yet for the generality) are ſo adviſedly compoſed, throughout the Bible in our laſt Tranſlation, that they give a great light to the Chapter or Pſalm which they are let before; to all thoſe that diſcreetly obſerve them.
2. When they have ſung, a little to diſcourſe together (as their ability will ſerve, and time give leave) of what 2.they have ſung: by which means, they will better both know and ſhew the meaning of that paſſage of the Apoſtle, [Teaching and admoniſhing one another in Pſalms and Hymns qCol. 3. 16.,] becauſe, matter both of teaching and admoniſhing will be ſupplyed, by obſerving what the Pſalm offers to their conſiderations for the one, or the other; So ſhall this be ſound an edifying Exerciſe, when as (otherwiſe) a bare ſinging paſſeth without profit and ſpiritual commodity, becauſe without pondering, and Chriſtian-conference.
And here I cannot (before I leave) but lament.
1. The great neglect of this duty by many, whereby it comes to paſs that it is ſo little regarded; for the omiſſion of duty is the Enemy of the duty, and the Obſervation of it preſerves the Eſtimation.
2. The negligent performance of it by many others that do not neglect it, but ſeem to affect it rather. O how rare a thing is it in thoſe that ſing Pſalms, not to delight (yea not to terminate their delight) in themſelves, if there be a greater ſweetneſs in their voyce, or if they excel in skill in that vocal Muſick, when all the melody ſhould be, to the Lord? But, (to ſpeak of that which is moſt uſual), How many content themſelves with keeping tune, and carrying on the Exerciſe with others in a formal way, without underſtanding the matter of the Pſalm, when they ſhould ſing with underſtanding, or with ſeeking to underſtand; And, yet there is another fault (which the beſt (I think) are not free from, or, if they be, they may be well reckoned amongſt the beſt) and that is, the not minding in their ſinging that which they do underſtand, or (at leaſt) not keeping their hearts to it [ſtill]; but contenting themſelves to mark what they ſing now and then, and to do that at times, and by ſtarts, which they ought to do at all times whileſt ſuch holy ſervices are performed, and the thing they have in hand, is, the holy Scripture.
It is eaſily obſerved, that the Devil makes great gaps in duties by diſtractions, and in this more then in other Exerciſes, by the advantage he hath from the nature of the ſervice: wherein they that are imployed do ſo attend the tune, and mark the Singers, ſo pleaſe themſelves with the outward and natural part of it, (if it be well performed,) and have ſuch various and turbulent thoughts, (if there be any thing not decent in it,) that they are eaſily drawn from the ſubſtance of what they ſing, their hearts are alienated from what their mouths utter; and ſo there is a failing in that main rule, which is, to make melody to the Lord in their hearts rEph. 5. 19.: when better it is, to be out of tune with the voyce, then out of frame, in the heart. It's neceſſary that the Eye and the Ear ſhould be ſo far watched and diſciplined, as that they may not draw away the mind from meditation on the matter of the Pſalm; This meditation and heart-holding to the thing in hand, is of ſuch uſe in praying and praiſing God, that both of them are expreſſed by the word meditation; Hence Iſaac is ſaid to go out to meditate in the field at Even-tide, or to pray ſGen. 24. 63. ſo Pſal. 5. 1.: The ſame word is alſo uſed when David ſpeaks of ſinging and praiſing God, I will ſing to the Lord, I will ſing praiſe to my God, and then, it followeth, My meditation of him ſhall be ſweet, I will be glad in the Lord tPſal. 104, 34.. Nor is this Meditation requiſite only in thoſe Prayers and Praiſes which we conceive and compoſe our ſelves, that we may frame them the better; but we are alſo to be thoughtful in, and to attend unto, thoſe that are already framed to our hand, eſpecially out of Scripture, for which we have this rule given us, to ſet our hearts to all the words thereof uDeut. 32. 46.; whether we hear them, or read them, or ſing them, ſtill, that's the rule; and the rather to be obſerved in Singing, becauſe the words ſpoken of in the fore-cited Scripture, are the words of Moſes Song xDeut. 32. 44.. Bernard ſpeaks excellently to this purpoſe yBernard. de modo benè vivendi ad Sororem. c. 52., When thou ſingeſt (ſaith he) in the ſight of God, Pſalms and Hymns, let thy mind be buſied about, (handle, or have a hand in) that which thou ſingeſt with thy voyce; do not ſing one thing, and think another; Agreeable to which is the godly advice of another holy man; Let them that ſing (ſaith he) attend, not to the ſound and noiſe, but to the ſpirit of the words; let the words be the leaders of their minds and ſouls to God zHeming. in Col. 3. 16.. And Auſtin plainly confeſſeth his ſin, when it ſo fell out, as that he was moved more with the ſinging, then with the thing ſung; and profeſſeth that when it is ſo, he had rather not hear him that ſings. Aug. confeſſ. lib. 10. cap. 33.
But I muſt haſten; Were theſe things ſearched, conſidered, what is amiſs reformed, and this Exerciſe conformed to Scripture-rules, What ſweetneſs would there be in it? How much would Knowledge, Holineſs, and Comfort be improved by it? In a word, What ſtrong arguments might Chriſtians make for Singing, by making conſcience how they ſing? I confeſs, exactneſs in this duty is an hard work to the beſt, but would be an happy work to all, and is (in ſome meaſure) attainable by all.
To conclude the whole; Let me beſeech all ſerious Chriſtians, to look upon Singing of Pſalms, as the Soul-ſupport of David, (the ſweet Pſalmiſt of Iſrael a2 Sam. 23. 1.,) in all his afflictions: As the Cordial of wounded Conſciences bPſal. 51. 8. & 77. 6. & 88. Title, & 143. 7, 8.; As the holy Fire to enkindle heavenly Affections; As the Perfume of Priſons cAct. 16. 25.; the Muſick of Martyrs; yea, the work and pleaſure of Saints and Angels in the Paradiſe of God dRev. 19. 1.. And then, how will they, how can they neglect it?
After all, I ſhall put down thoſe ſhort Prayers, which I mentioned before, when I ſpake of the duty of Family-Prayer; but have thought it fitteſt to place them here, that the Treatiſe might not be interrupted; and that ſuch as need them, might more eaſily find them: I ſay, ſuch as need them, for they are framed only for the help of weak and well-minded Chriſtians that would pray in their Families if they knew how; And theſe Forms are put down, not to tie them, (as if they ſhould uſe no other, or needed no more) but to teach them, that by this aſſiſtance they may ſet upon this duty, and do ſomething in it, and by doing a little at firſt, may be able to do more after; and moſt, and beſt, at laſt.