neither those nor any other And whereas occasionall composures aâ—…e so much cried up by many I ask them what poor soules shall do that cannot compose Psalmes neither have any to do it for them Certainly it is a duty as hath been proved that lies upon all Gods people and to whom shall many of them go for a Psalme if not to David They that pen psalmes better or at least fitter as they think do it for their particular respective Congregations In the mean time what shall others do unless the same men will undertake to furnish all the Churches of God in the Land and the world too with a better Psalm book than that of David If it be said that some Officer or member in every Congregation may do as much upon occasion I answer perhaps not nay without all peradventure the gift will not be found at all or in any tolerable measure amongst many Christians and then when they meet and would be merry in the Lord poor soules they shall have never a Psalm to sing as James requires James 5. 13. Nor shall we upon this account have very much singing in private families of which there are thousands in England that will not yield one who can endite or compose a Psalm fit for the occasions of Gods people Therefore if these mâ—…n will not give us another psalm-Psalm-book in stead of David's we shall have little singing in Congregations and less in private families But I shall argue this no further onely I add that 't is not enough for them to say that David's Psalmes must give place to their new Songs especially since the former can plead prescription for so many ages but they must prove it and that strongly too that we must not sing David's Psalmes For the accommodation of David's Psalmes to the present particular occasions of Gods people I shall speak more hereafter all I shall say for present is this That if we cannot accommodate them or any passages in them the fault is our own There are many I fear who cannot accommodate many passages in David's Psalmes as when he professes his zeal for God love to God his Word and Ordinances and wayes of Worship his integrity humility heavenly-mindedness c. But that 's because they have not such a heart as was in David and it may be their consciences cannot well broâ—…k such a word of admonition and conviction as they meet withall in many places and passages of David's Psalmes But if we sing David's Psalmes let us sing them in David's tunes and not in such Meetre as men have devised Sol. This reasoning will prove as well that we shall not read David's Psalmes for may not a man as well say Why should we read them in any Language but that wherein they were written and so farewell singing and reading Psalmes too and if you say but as much of all the other parts of Scripture farewell all preaching of gifted men for they will have never a Text nor Bible left them But if we think our selve bound to read the Psalmes in our own Tongue why may we not as well sing them in our own Tunes If you say there is a necessity of reading I grant it and say There is a necessity of singing them also there being as expresse precepts in Scripture for the one as for the other When any man shall give us as a good reason against reading in our own Tongue we will give over singing Psalmes in our own Tunes till then we believe there is the like necessity of the one and the other or else we are come to a good passe indeed that we must neither sing nor say My answer then is in a word this That there being a necessity of singing as well as of reading we may do the one in our own Tunes as well as the other in our own Tongue There is yet one objection more against singing of David's Psalmes which was not thought on at the preaching of these Sermons and it is this Obj. As the Scripture commands us to pray but prescribes us no set forms of Prayer which we are bound to use and no other so when it commands us to sing Psalmes it doth not tie us to any forme but leaves us to our liberty For if we are not tied to a form in praying why should we be tied up to any form in singing I dare not say as some do that all formes of Prayer are forbidden by the second Commandment nor yet that they wholly stint and quench the Spirit But to let that pass I answer Sol. 1. The Apostle hath prescribed us what to sing viz. Psalmes and Hymnes and spiritual Songs which are the express Titles of David's Psalmes as was shewed before 2. There is a difference in this that the Lord did not prescribe unto his people set formes of Prayer as he prescrib'd set formes of Psalmes 2 Chron. 29. 30 They were to sing in the words of David and Asaph but we read not that they were to pray in any such set form God gave them a Psalm book but not a Prayer-book as was said before 3. When the Psalmes of David and Asaph were ordinarily sung in the Temple dare any man say that the Spirit either in the Levites or others was stinted or quenched and why should it be stinted now more than it was then Since we have the same formes which God himself appointed why may we not expect the same enlargement of heart as the people of God had then 4. We must sing in a forme or not at all as I shewed formerly though we may very well pray without it Since therefore we must have a form why should we not prefer such as God hath appointed before any other SERMON II. Ephes. 5. 19. Speaking to your selves in Psalmes and Hymnes and spirituall Songs Singing c. THE Apostle calls upon the people of God to edifie themselves in singing of Psalmes This we have proved to be the duty of Christians and answered some Objections made against it Obj. But how can Christians do this in a mixt Congregation will some say where there is a multitude that joyn in the duty who yet God knowes are no way able to do it in such a manner as may be either pleasing to God or profitabie to their own soules They cannot sing in their heart nor to the Lord And hence some complain they are much scandalized to hear profane and ungodly men in their singing of Psalmes profeâ—…s their Repentance the integriâ—…y and uprightness of their hearts when God knows there is no such thing in them Therefore say they What do such men in singing but sound out so many lies yea and blaspheme the holy Name and Truths of God in doing of that duty and this so troubles and distracts them that they cannot finde in their hearts to joyn in the duty with such profane people This is I conceive the main thing that troubles the most and therefore though there is but
necessary helps unto the minister in speaking and so are Galleries and Scaffolds to the people in hearing We must distinguish the immediate spirituall means of Worship from such helps as serve onely more remotely to the sence of hearing Now our reading the Psalm that is sung is but onely a remote help to the sense of hearing which we use onely for necessities sake because many cannot reade the Psalm themselves Though I advise and intreat all that can reade to use their books and so help their understandings for when a line onely is read the sence remains imperfect whereupon some have thought it better and I am not against it that two lines be read together 2. Again I do heartily wish there were some amendment of our English Meetre in two or three particulars First that all the Psalmes might run in such Meetre as all our people are able to sing And secondly That some uncouth expressions and obsolete words were altered as for other faults in the Translation they would be chiefly looked after though I must profess I think the faults are not so many or so great as some men would make them There are no doubt but too many things which I stand not to justifie but wish with all my heart they were well amended yet this must be considered that nothing can be done by men but it will be imperfect Their arguing therefore is not so good to my thinking who will not sing David's Psalmes because of some flawes in the Translation For my part I know no Translation of the Bible but hath its mistakes and I suppose we all look upon Translations as imperfect and yet we do not upon that ground refuse to reade the Scriptures That there are faults I grant but that they are such as should cause us to forbear singing till they be amended I deny Some have not stuck to say there are lies in our singing Psalmes but their word is no slander Though there be mistakes it will not follow there are lies I believe there is no Translation of the Bible but there are some mistakes in it and yet 't is foul language to say there are lies For the mistakes I heartily wish them amended and do much approve of their excellent pains who have altogether changed our English Meetre yet considering our people have been used to these I conceive it farre better for the present necessity to let them alone with some alteration in some things such as I spake of even now And if some one that is duly qualified for such a work would undertake it I suppose under favour it would be an excellent piece of service to the Church of God amongst us and he should deserve very much at the hands of all devout and godly Christians 3. Again there ought to be a choice of Psalmes according as occasion requires for as they were penned upon occasion and are some of them intended more especially for one use and some for another so there should be a wise choice made of Psalmes to be sung according as our necessities and occasions respectively call for The 92 Psalme is intituled a Psalme for the Sabbath and if you consider the subject matter of it and many others that set forth the works of God they will appear very fit to be sung on the Sabbath day As the second and eighth and other Psalmes that speak of the Kingdome of Christ the 33 34 and 37 c. that treat of the work of Creation and Providence so the 119th Psalme that shews what is the excellent use of Gods Word and what affection we should bear towards it At times of humiliation such Psalmes are to be sung as may seem to express our sence of sin our trembling at the wrath of God or that set forth the calamities and sufferings of Gods people At times of rejoycing choose such Psalmes as mention the marvellous works of God in Victories Deliverances and other mercies shewed unto his people If thus there be a wise choice made I know not any occasion the people of God have at any time but there may be a Psalm found to answer it and then if Gods people can with one minde and one mouth glorifie God what a pleasant and comely thing is it such a resemblance of heaven as hardly a better can be found upon earth Onely let our care be that our hearts be well tuned for that 's it that makes melody in the eares of the Lord You know it is not so comely when in the Congregation some sing out of tune but the greatest absurdity of all is when our hearts are not in tune Though as I have shewed the impiety and profaneness of some doth not hinder the acceptance of others yet 't is more desireable and that which we should heartily wish that all could so do this duty as therein to please God and profit their own soules Surely if we sing as we ought somewhat will stick by us Many sing and make a noise and that 's all so they hear and pray to as little purpose yet others do these duties to their great advantage and edification in grace and gracious practice If admiring God speaking good of his Name rejoycing in his goodness and other his glorious infinite Excellencies sweet meditation on the Promises servent expression of our good desires humbling comforting and chearing our hearts be good exercises let us not give over singing since there is no one Psalm or part of a Psalm buâ—… will â—…ster occasion of doing one 〈◊〉 I do the rather perswade to it because I observe many will not open their mouthes to sing in the Congregation and most neglect this duty in their families are not so frequent in it as Christians were wont to be And I observe withall that few thrive well after they once neglect or scruple singing of Psalmes They begin at this commonly but seldome end here but proceed from evill to worse till they come at last to live above Ordinances and Duties as they call it but indeed live without them and so live like beasts in the shape of men Let others think as they please I never knew Christians thrive better in grace and knowledge than when repeating of Sermons singing of Psalmes and such like exercises were more in fashion than they have been of late And let it be considered in what juncture of time singing of Psalmes hath been so much denied and spoken against even when all the Ordinances of God and all the Duties of his Worship have been as much slighted by too many amongst us Here as I said even now men begin but seldome or never stay but go further to question and decry all Ordinances They begin here as I conceive for this reason because wrangling wits have some more specious and fair pretences whereby they can more easily entangle simple and unstable soules and so make them to scruple at this duty sooner than at any other And to say as the thing is The ignorance
pleased to shew their raptures in singing as they do many times in speaking no question there would be as good rythme in the one as there is reason in the other If we must not sing but what 's indited by an extraordinary Spirit and no man have such a Spirit it will follow that there must be no singing at all and then how do Christians fulfill this law of Christ commanding them to speak to one another in Psalmes c. which I have formerly proved to be a duty as much as redeeming the time walking circumspectly c. I believe that they who had a Psalm in the Church of Corinth had it by an extraordinary gift How that Psalm was sang I cannot say but this is clear and certain that David's Psalmes which were ordinarily used in the Temple though they were compos'd yet they were not sung by an extraordinary Spirit For when the Levites Christ and his Disciples Paâ—…l and Silas sung those Psalmes must be such as were well known beforehand to the companies that sang them else how could they sing together Obj. But here I meet with an objection that must be answered before I proceed and 't is this viz. That Christ and his Disciples did not sing but only gave thanks and that the Originall word imports no more but as it were saying Grace after meat We deny not but the Originall notes praise but let all that understand the Originall speak whether it doth not signifie to praise with singing Austin on Psalm 52. Hymni sunt laudes Dei cum cantico si sit laus non sit Dei non est Hymnus si sit laus Dei laus non cantetur non est Hymnus oportet ergo ut si sit Hymnus habeat haec tria laudem Dei cantico Hymns are the praises of God with a song If it be praise and not the praise of God 't is not a Hymn if it be the praise of God and not with a song neither is it a Hymn which must have these three in it viz. Praise the praising of God and that with a song or in singing Questionlesse the Original signifies to praise whether God or men in songs But what need we go any further than my Text the word here put in the middle between Psalmes and Songs sufficienâ—…ly shevvs vvhat manner of praising God that vvas Besides the constant vote of all the Learned that Christ did sing afâ—…er his last supper according to the custome of the Jews whose practice it was after the Cup of salvation or thanksgiving to sing some of David's Psalmes which solemn Hymn they call to this day the Great Hallelujah That Christ prayed and praysed God otherwise than in singing we grant But that he also sang is clear and if he had sung a new song composed on the sudden probably one of the Evangelists would have recorded that song as well as John hath set down our Saviours prayer John 17. So Paul and Silas Act. 16. 25. prayed and sang praises aloud so as the prisoners heard them which argues more than probably a more than ordinary lifting up of their voices But if we yield that neither Christ and his Disciples did sing nor Paul and Silas yet my Text with Col. 3. 16. James 5. 13. do clearly evince that Christians must sing which is the thing we plead for But I return to answer the former objection concerning singing of Psalmes composed by an ordinary and common gift as God in his providence gives occasion And to this I say that I am not so much against composing as imposing when men set up their own new songs and shut out David's Psalms Suppose it lawfull for men of spirituall mindes to endite a Psalm and then commend it to others and sing it yet it will not follow that therefore we must not sing the Psalmes of David Obj. But here again 't is objected That we conceive Prayers and therefore may as well conceive Psalmes too for praising God upon occasion Sol. I will not say it is unlawfull to conceive and compose a Psalm upon occasion But I say again there is no reason that our conceived Psalmes should shut out David's and I desire it may be considered First That a man may conceive a Prayer on the sudden and put it up to God so as others may joyn with him But a man cannot so conceive and sing a Psalm it being impossible at once to contrive the Matter and meeter and be devout too Obj. But here it will be replied That such a conceiving of Psalmes is not intended but that some one first compose and bring a spirituall Song and then commend it to be sung by others Sol. But why should any man preferr his Composures before David's Psalmes is it because they are more excellent Obj. No it will be said We do not compare with David Onely our composed Psalmes are more suitable to the present occasions of Gods people we conceive Prayers as occasion is offered and so we would have Psalmes conceived and composed too Sol. 1. God himself hath made and given us a psalm-Psalm-book But I know of no such Prayer-book that he hath left us 2. There can be no composures of men that will suit the occasions necessities afflictions or affections of God's people as the Psalmes of David concerning which we may say what the Jews said of Manna They have a taste and relish according to every ones Palate Let it once be granted that we must sing Psalmes I 'le warrant you Davids Psalmes shall carry it there being no art or spirit of man now that can come near that of David What though they were penn'd upon occasion and according to the necessities of Gods people then so were the other Scriptures and yet they concern us as much now as they did the people of God then Besides we read that in Hezekiah's time the Levites were to praise God with the words of David 2 Chron. 29. 30. which shews that the Psalmes were for the use of Gods people in after-ages upon all occasions and I would fain know what occasions Gods people now or at any time either have or can have which David's Psalmes may not sute with and better than any Songs composed by an ordinary gift What glorious things are spoken of Christ his Kingdome and the great work of Redemption by him Who can admire and adore the infinite excellencies of God in better phrases and formes â—…han the spirit hath dictated to us in David's Psalmes If we would chear our spirits or compose them for hearing or other duties what more heavenly Meditations If we would commend and magnifie the Power Wisdome and goodness of God in any mercy how can we do it better than in the words of David It would become these that quarrell at our singing of David's Psalmes to give us better in the room of them or else to consider how they fulfill the Law of Christ when they sing
For the 105 and 106 Psalmes there are these passages in them How God fed his people with Manna or bread from heaven how he divided the Sea how he drowned Pharaoh and his host also a relation of the severall plagues which God sont upon Egypt and the like which I need not repeat Beloved is not this matter of meditation to us Christians If thou hast a gracious frame of Spirit suppose this is the Psalm that is to be sung Psal. 105. or 106. First thou maist apply this to thy case thus to have sweet meditations on the matter of Fact the great things that God did for the preservation of his people by the destruction of his enemies and if thou canst sweetly meditate upon that thou hast a word of Instruction a word of consolation and a word of Admonition 1. A word of Instruction to teach thee the care that God hath had of his people in all Ages 2. A word of consolation to shew how God will deliver his people and provide for them in their greatestâ—… extremities 3. A word of admonition to take heed how thou vex and persecute the people of God as Pharaoh did lest God bring destruction upon thee as he did upon him Now is this nothing to thee you read these Psalmes and you think you read them with profit and why may you not sing them with profit by a sweet meditation upon the matter for your Admonition consolation Instruction according as the matter is We read the History of the Bible for our learning that we through patience and comfort of the Scripture might have hope not thinking that what is related concerning them onely who lived in those times But what God did then he doth now the people of God are as they were then have the same afflictions and temptations are in the same conditions hated and persecuted in the world and have the same experience of Gods Goodness Therefore it is a wicked ignorance to say that many passages in the Psalmes do not concern us All things that were written were written for our learning that we might have comfort and hope God said to Joshua I will never leave thee nor forsake thee And the Apostle applies it Hebr. 13. 5. to every Christian When God speaks to Joshua I will never leave thee God speaks it to thee and me and every Christian in the world and when God destroyed Pharaoh it assures the people of God that God will destroy all the Pharaohs in the world as well as he did him There is nothing therefore in Scripture but doth concern thee and me as much as it concerned the people of God in those times and every Christian that hath wit and grace may accommodate them for the edification of his own soul If God provided for them and fed them with bread from heaven God will provide also for thee and feed thee with bread from heaven if there be cause So in Davids time it was said The Lions shall lack and suffer hunger but they that seek the Lord shall not want any good thing And doth not this concern us as much as David and others of the people of God then It was so them and it shall be so now The Lions shall lack and suffer hunger But those that fear the Lord shall lack no good thing These things therefore were all recorded for our Learning Suppose again you sing that 105 Psalm all along there is work for thy faith if thou have faith in thy heart I say there is matter for thy faith to work upon all the providences of God there are as so many props to keep thy heart in assurance that God will protect and defend thee and provide for thee as ever he did for his people in those times What is that Scripture therefore that doth not concern any childe of God So in the 105 Psalm Joseph was put in the stocks and the iron entred into his soul till the time that his word came the word of the Lord tried him Doth this concern Joseph alone certainly it concerns us as much as Joseph It was penned many years after Joseph was dead and gone and it concerns us still to think and meditate of the wonderfull providences of God how his children are brought down as Joseph was even into the prison and into the stocks and how by abasing them God makes way to honour and advance them and how by unlikely means he brings about great things are not these things worth meditation how God doth try and exercise his people with heavy afflictions and yet when he hath laid them low he raises them up again as he did Joseph You have the Israelites murmuring and repining against the Lord and what doth this concern us will you say I say very much because we have the same spirit lusting to evil as they had the same spirit of pride and hypocrisie and infidelity in us as was in them Now then we may meditate upon these passages and reflect upon our own hypocrisie and infidelity and distâ—…ust of Gods providence and withall take notice how the infidelity of men doth not cannot make void the faithfulnesse of God but he is gracious to his people for his promise sake notwithstanding their dayly infirmities For the 137 Psalm By the waters of Babylon we sate down c. It yields matter of sweet meditation to this purpose how God many times exposes his people to be persecuted afflicted and then also to be mocked and flouted too It is an Admonition to us that we are no more affected with the calamities and sufferings of the Church of God and that we must not rejoyce and make merry at such times as the people of God are afflicted It instructs us also that the peace and prosperity of the Church of God is to be preferred above all worldly comforts whatsoever And now I would know what Psalm or passage in any Psalm doth not minister matter of sweet meditation for our admonition instruction or consolation Therefore when some cry out What is this or that to them it doth not concern them nor can they accommodate or apply it to themselves I ask what 's the matter they cannot or where lies the fault Is it not in the deadness and barrenness of their own hearts who can let pass such precious matter without due meditation on it Obj. That meditation you speak of may be as well in reading as in singing the Psalmes Sol. I denied that before and say again That their is a great advantage to meditation in singing of a Psalm more then their is in the reading it both to affect the heart and raise it up and also to make an impression of what is sung upon our soules All Scripture is equall as to the Authority and to the matter too if it be absolutely considered yet in respect to our consolation or direction some parts of it may be preferred before others So the book of Psalmes is a little Bible or if I
may so call it the Bible of the Bible as one star differeth from another in glory so may we say of the Scriptures some parts of it are more excellent in respect of our necessities than others and yet all are excellent and usefull and of divine Authority so I may say of singing and reading the Psalmes both are usefull yet it will not follow but singing at some times may be more usefull for some purposes As for instance it is more usefull as I have shew'd for sweet rejoicing in God his word with gladness of heart By this time somewhat I hope hath been said towards the satisfying of those that pretend they know not how to apply many passages in David's Psalmes I say again if there were no other way of applying them they may do it this way viz. by a sweet meditation on them or by exercising their hearts with holy delight and rejoycing in meditating on Gods word I say not this is the onely way of accommodating them but this is one and I think a good one too there being no passage in any Psalme but may be applied and made use of this way I cannot but remember you what a reverend man now alive saith in this case T is ignorance of a man's self and the wayes of God to think any Psalm is unsuteable to any mans condition if he be a good Christian especially Some Psalmes set forth the Attributes Excellencies and Works of God and his Christ These minister occasion of reverence blessing praising admiring and adoring God Some set forth the the Estate and wayes of the Church and people of God some their miseries calamities sorrows and sufferings these offer to us matter of compassion instruction imitation some set forth the estate and wayes of wicked men and in these we have a word of admonition some are excellent to express our own affections afflictions sufferings comforts and then a man is furnisht with matter and words to present his own condition before the Lord It is a great mistake to think I may not sing a Psalm because it expresseth not my condition or affection say it doth not as for instance Thou are not sick or sensible of Gods wrath as David was when he penned the sixth Psalm or thou hast not committed adultery and murther as David had done when he penned the one and fiftieth Psalm or thou hast not a house to dedicate as he had when he penned the thirtieth Psalm or thou art not put to it as he was when he changed his behaviour before Abimelech and then afterwards penned the thirty fourth Psalm what then Wilt thou not therefore sing these Psalmes or dost thou think they do not concern thee Thou mayst as well forbear to read them upon the same grounds yea thou mayest as well forbear to read some parts of Paul's Epistles because thou never travelledst in Asia or hadst to do with Alexander the Coppersmith or foughtst with beasts at Ephesus or leftest a cloak at Troas as Paul did There 's no necessity when we read those Scriptures that we should be in every respect as Paul was that penned them we read them to learn out of them what the holy Ghost hath recorded for our learning and so we sing the Psalmes that do not set forth our conditions in particular for our instruction admonition consolation there being no Psalm or part of a Psalm that hath not somewhat for our learning This may serve to satisfie them who are afraid they lie in singing those passages of the Psalmes which do not express their condition in particular It is no lie in a godly mans mouth to sing this passage in the sixth Psalm I am weary with my groaning all the night make I my bed to swim c. If it be a lie to sing it is as much a lie to say it and then we must not read that Psalm for fear of lying But we sing it as we read it for the good doctrine that may be learnt from it viz. That when God rebukes and chastens in displeasure no poor soul is able to abide it That the sence of Gods wrath is more grievous to be born than any other burden whatsoever That in our repentance and turning to God there ought to be very great sorrow arising from the sence of Gods wrath due to sin and that our sorrow for sin ought to be the greatest of all other c. As for that place Psal. 6. 6. the expression is as I take it hyperbolicall and intended to express what heat there is in the fire of Gods wrath such and so great as it even melted David into tears He was exceedingly grieved and wept abundantly and so do many of Gods servants many times and therefore may say as David did We make our beds to swim c. Or say it was the greatness of his bodily afffliction that made him to weep so abundantly and excessively yet we may learn something from it as I shewed even now sure all Scripture is written as the Apostle saith Rom. 15. 4. for our learning Thou canst not in every respect say as Paul 2 Tim. 4. 8. I am ready to be offered and the time of my departure is at hand c. And yet thou thinkest it not a lie in thy mouth to recite those words when thou readest that Chapter Few Christians I fear are come so far as to say with the Apostle Phil. 1. 23. I am willing to depart and to be with Christ c. yet any Chrâ—…stian may read that passage without danger of lying as I suppose Sure I am there 's matter of consolation and instruction in it to every Christian Say thy heart falls short of that ardent love to God and his law which David expresseth Psal. 119. yet it is no more lie to sing than to read that Psalme specially if thou have a gracious heart although thou hast not attained that measure and degree of love to Gods Law as David had Nay suppose thou hast no love to Gods Law at all yet thou hast there a word of admonition and Instruction teaching thee what thou shouldst do and thou mayest take occasion to lament and bewail the untowardliness of thine own heart that when David loved Gods Law so exceedingly Thou had no love or liking to it I confess we must be in some respects as David was when he penned those Psalmes that is in the state of grace If we will sing them right and as we ought But it is no lie to sing them however for if it be then it is a lie to say and a lie to read them and so you must not read the sixth Psalm if you do not water your couch with your tears as David did Now I say for a conclusion Suppose there be some passages we cannot make our own by using them for our selves and in our own names as David did yet we may make them our own by a sweet meditation on them for our benefit and