^1^ IMAGE EVALUATION TEST TARGET (MT-3) 1.0 i I.I 1.25 !fflllllM lilM 2.2 If 1^ 2.0 1.8 U lillll.6 -^ Photographic Corporation 23 WEST MAIN STREET UUEOCTBP M.y. I45BO (716) 872-4503 .^^ L^-j A. S. ELLIOT 1880. xor r n ■■m^»'ifmm' PREFACE. IS it not surprising at this day, when all honest freedom of in- quiry is beginning to be so much indulged, that those vast mountains of rubbish which whole legions of commentators have been heaping for ages upon the Psalms, are still suffered to lie al- most unmolested, untouched ? Tor what though some one, hap- pily, may have discovered, assayed, and laid open the golden vein of truth which runs through that precious portion of the book of God ; where have they been found who have pursued the track, and wrought the mine ? or, if some have actually begun to put their hands to the work, yet in such a shy, reserved, partial, hid- den manner have they proceede:^, that we may still say, where are they ? who are they ? as if they had been stealing away, rather than boldly avouching the cause of truth. How much the cause of truth, to the hurting of many souls, hath suffered by wresting that particular book of divine inspira- tion, may appear from a comparison of the common stream of com- mentators with the words of the Holy Ghost ; who hath certified us, " that no prophecy of the scripture is of any private interpre- " tation. For the prophecy eame not in old time," or at any time as the margin reads, " by the will of man : but holy men of God " spake as they were r^oved by the Holy Ghost." Now, where has the Holy Ghost, in the whole public interpretation c{ the old Testament writings by the apostles, given any one hint for applying any one of the Psalms, or any one part of a Psalm, to David, or any one of the penmen, concem- jng whom we hear so much, whosoever they were ? Is not a dead silence observed on this head throughout the whole New Testament ? A shrewd hint, that, whoever was employed, the Holy Ghost had no hand in any such applications : for he hath said to the churches concerning the salvation which the I Xo T ^ Preface. apostles preached, " that the prophets inquired and searched dili- " gently, who prophesied of the grace that should come unto you : " searching what, or what manner of time the Spirit of Christ « which was in them did signify, when it testified before-hand the " sufferings of Christ, and the glory that should follow. Unto " whom it was revealed, that not unto themsehos, but unto us " they did minister the things which are now reported unto * you, by them that have preached the gospel unto you with " the Holy Ghost sent down from heaven ; which things the « angels desire to look into." Agreeably to all this David had said by the same Spirit in his last words : " The Spirit of the Lord " spake by me, and his word was in my tongue." And the Lord said to the Jews, " Search the scriptures, for in them ye think ye « have eternal life ; and these are they which testify of me." It was the scriptures of the Old Testament to which they were re- ferred ; and this teacheth us, that Christ is the great and princi- pal subject of them ; and that our most painful study and learned researches are to no profit as to eternal life, and consequently to nothing at all, if we cannot discern God testifying of his own Son, our Lord Jesus Christ, in them. As, in that place, he refers to the scriptures in general, so, when going to accomplish his obe- dience in his death at Jerusalem, he tells his disciples expressly of the matter, pointing to the Psalms in particular, saying, " The " things which are written in the Prophets and in the Psalms con- " ceming me have an end." And, accordingly, in the New Testa- ment we find many of the Psalms expressly applied to him ; which shews, as Christ is the great subject of the scriptures in general, so in particular, and especially of the Psalms : and therefore we should search for Christ in them, even in them all : for, if no part of the Psalms is to be explained of Christ, but what is in as many words applied to him in the New Testament, as some would make us think, so neither is any such part of the Law and the Prophets to be understood of him ; and so a great part of the Old Testa- ment, speaking of Christ, must go for nothing as to any saving purpose ; nay, must be considered as a blot upon the face of Jesus ; for the Spirit teacheth us by truth, and not by falsehood; for, if I am rf^ftHmfy nnv nasaacre sneakinsr of Christ, and apply it other- Preface. [ searched dili- orae unto you : pirit of Christ lefore-hand the follow. Unto cs, but unto us reported unto unto you with ich things the his David had irit of the Lord And the Lord 3m ye think ye ify of me." It ti they were re- reat and princi- idy and learned consequently to of his own Son, :e, he refers to )mplish his obe- eiples expressly ,r, saying, " The the Psalms con- the New Testa- i to him; which tures in general, nd therefore we i : for, if no part at is in as many )me would make nd the Prophets f the Old Testa- as to any saving le face of Jesus ; isehood; for, if I I apply it other- ways, I cannot be profited ; it is impossible, whatever pious views I may have, seeing I rob God of his glory, and give it to another, deceiving myself, and being deceived : now, deceit can never be of God, nor for the glory of God. But, as we have said, the New Testament explains the Old, by letting us into the spiritual intent, truth, or meaning thereof : with this key we are warranted to open up and explain those passages which are not directly mentioned in the New : neither need we be afraid of any dangerous mistake, as long as we are guided by that light which shineth in the face of Jesus. If then we cbuld express praise with knowledge, and sing the Psalms with understanding and grace (and there can be no grace without truth) in our hearts, we must go to the apostles, who alone had the Holy Ghost given them to search into the mind of Christ, and declare to the churches those things which God had kept secret from the foundation of the world, even the hidden things of God, wrapped up in the mystery of all the prophecies, promises, signs, and figures, that had gone before, shewing like the outer leaves of an unblown flower, that some better things were to come, whose form and beauty should appear displayed to open view, in the fulness of their glory, when the proper season ap- pointed of God should arrive. If this matter had been well attended to, we had not seen rev- erend fathers, and admired doctors, gravely explaining, that is, perverting and destroying, the New Testament by the Old, casting the veil of Moses again upon the face of Jesus, and hiding the glory by that which in itself had no glory, spreading night and tenfold darkness between us and the Sun of righteousness, giving us stones for bread, serpents for fishes, the letter, instead of the spirit, the ministration of death, instead of life, the reveries of their own carnalized imaginations, instead of the eternal truths and consolations of the Holy Spirit. Let the reader, who is ac- quainted with such teachers and their adherents, judge how far they are guilty. How dangerous are their glosses upon the Psalms ! Prudential considerations, perhaps, should lead one cautiously to inquire, if it would not be construed calumny to insinuate, that Xof. T 6 Preface. you will hardly meet with a place of public teaching in the king- dom wholly free from the grows abuse hero complained of. There- fore, to cut off occasions from those who might be disposed to take them, insteaart of their doc- hese, or the like y, " In my pros- , by thy favour Thou didst hide ons, the meaning the light of the illustrate by tha,t 5s of Job, who, in with me as in whined upon my it ? but whatever certainly it was it in Christ ; see- ig, " I know that t will I put my what frequently How they trum- iaid in his heart, [," &c. If that of falling into perdi- to the end would irn, being a proof, ape, and not fall. Lord ! Have we liained, has it need ri They are now come to the Psalms ; and there, see how they seize upon every stroog figure of speech which the Holy Ghost hath used, expressive of the sufferings of Christ, and of the fol- lowing glory ! Lo, how heartily, blindly, and boldly they apply them all as expressive of the frames of the spirits of David, He- man, and Asaph, in the times of their soul-trouble and spiritual desertion ; till at length, through their prayers, supplications, fast- ings, and tears, they find a glorious outgate (as they speak) by a new and sensible manifestation ! and these same risings and fall- ings in their spirits or frames, through the same supposition that they were the experiences of mere mortals, are considered, upheld, and ascertained, as so many incontrovertible models or patterns of God's sovereign way of dealing with his children, whom the New Testament says, he fills with peace and joy in believing, so that they even glory in God (which is not ^n accidental coming and going thing, but an essential permanent part of their character) through their Lord Jesus Christ, by whom they have now re- ceived the atonement. But those leaders, in diametrical opposition to the apostles, ap- ply upon occasions to the saints and faithful in Christ Jesus all such passages in the Psalms as the following : "My soul is " sore vexed — The sorrows of death compassed me— the pains of "' hell got hold upon me — Thine arrows stick fast in me— Deep " calleth unto deep at the noise of thy water-spouts : all thy waves " and thy billows are gone over me— Horror hath overwhelmed " me : I sink in deep mire, where there is no standing — I am come " into deep waters, where the floods overflow me— I am like a " pelican of the wilderness— I have eaten ashes like bread, because " thou hast lifted me up, and cast me down— The deep waters " are come into my soul — My soul refused to be comforted— I re- " membered the v/ormwood and the gall — I remembered God, and " was troubled— While I suffer thy terrors, I am distracted," or torn asunder— "Will the Lord cast off for ever? and will he be " favourable no more ? Is hi;, mercy clean gone for ever ? And " doth his promise fail for evermore ? Hath God forgotten to be " gracious ? hath he in anger shut up his tender mercies ? Selah. " And I said, this is mine infirmity : but I will remember the lo I- ]^2 Preface. " years of the right hand of the Most High," &c. What ideas have those men of the power and operation of the Comforter upon the spirits of the saints, when they think that their state, even at any juncture, may be described in the very same language which describes the power and operation of God's wrath upon the spirit and body of their Redeemer, when standing in their room, and drinking up for them that cup of bitterness which the Father had put into his hand, that they, in place thereof, might have a cup of salvation, thanksgiving, and eternal consolation, put into theirs ? O vain men, how came ye to make sad the hearts of those whom the Lord by the sadness of his heart hath made glad? how many distressed ones go with a back bowed down always through the influence and burden of your strange doctrines ? How came ye to rob them of their peculiar privileges and titles, calling them desponding believers, whom their God and Father had filled with the Holy Ghost, and all his divine consolation* and fruits, love, peace, hope, joy, joy unspeakable and full of glory. How came ye to overlook, that the infirmity, or weakness, which ye at. . ibuted to them, was their strength, their glory, their crown ? What else mean such passages as these ? " He was cru- " cified through weakness ; but raised again by the power of God " —Put to death in the flesh ; but quickened by the Spirit." And the years of the right hand of the Most High, which he said he would remember, are they not explained by such passages as these ? "For the joy that was set before him, he endured the cross, •' and despised the shame, and is now set down again on the right " hand of the Majesty on high — I have glorified thee, upon earth ; " I have finished the work which thou gavest me to do. And now, " Father, glorify thou me with the glory which I had with thee " before the world was ;" which giory is spoken off in the Book of Proverbs, " The Lord possessed me in the beginning of his way, " before his works of old. I was set up from everlasting. Then " I was by him as one brought up with him : and I was daily his " delight, rejoicing always before him.: rejoicing in the habit- " able parts of his earth, and my delights were with the sons of ' &c. What ideas the Comforter upon their state, even at ne language which ath upon the spirit 1 their room, and lich the Father had •eof, might have a isolation, put into le hearts of those hath made glad? wed down always strange doctrines ? rivileges and titles,, ir God and Father divine consolation* akable and full of mity, or weakness, bh, their glory, their jse ? " He was cru- )y the power of God by the Spirit." And ;h, which he said he y such passages as le endured the cross, n again on the right ed thee, upon earth ; me to do. And now, dch I had with thee en off in the Book of sginning of his way, L everlasting. Then and I was daily his joicing in the habit- ere with the sons of 1 Preface. 13 " men." Was it not for the joy of bringing many sons and daugh- ters to glory, that he came into the world, " made of a woman, " made under the law, made the curse ? " Yea, verily ; for their sakes, " in the days of his flesh, he offered up prayers and suppli- *' cations, with strong crying and tears, to him that was able to " save him from death ; " which he was then undergoing, and was heard according to all his desire, and exalted for hi,s submission and obedience to his Father. It was he who sunk in the miry clay ; and was raised and set upon a rock. The waves of wrath went over him, the deep waters broke in upon his soul, and his soul was troubled ; so that he cried, " My soul is sorrowful, ex- " ceeding sorrowful," sorrowful round about, " sorrowful even to '• death." His spirit was distracted, torn asunder by the terrors of Jehovah. The arrows of God stuck fast in him : the mercy of God went clean from him ; and the judgments of God rested upon him, for a light to the nations of them who are saved ; that they might have the boldness, and not the amazement, through the blood of their Lord, the atonement ; who obtained for them the remission and kingdom, not in the way of favour or mercy to himself, but in the way of strict absolute justice, as the due wages of his own most absolute perfect obedience in their stead. But alas! though all this true doctrine concerning the sufferings of the Lord and following glory be strenuously maintained by those men we speak of, yet they have not thought of it in such of the above mentioned passages of the Psalms ; and therefore, ac- cording to the softest thing that can be said, they have inadvert- ently made all they maintain of the truth in so far of none effect, by pouring into the hearts of God's children the vinegar, wormwood, and gall of God's -.^.th, which their Surety drank wholly up to their immortal consolation. Wherefore, to ascribe to them any part of the expiatory sufferings of the Lord, as de- scribed in the words of the Holy Ghost ; what is it, let candour say, but implicit blasphemy ? designed, or undesigned, does not alter the case of those who are wounded, when they ought to be healed. The question here is not, whether there be such a doctrine or no, as those men plead for ; but whether it be to be found in Xa u Preface. those advanced proofs of theirs from the Psalms, which, it is al- leged in opposition to their sentiments, have a sense of their own, quite separate from, and absolutely unconnected with, if not alto- gether eversive of theirs ? If they would allow any weight at all to their positions, and not expose themselves with their tenets to ridicule, they ought to shew the world the sealed authority of the Lord supreme, the only Judge of such controversies. Let them carry the cause to the only lawful court which binds the conscience of the Christian, and hear what the apostles of Christ say, whom he commissioned his ruling and judging princes over all the Israel of God, to bind and loose on earth all those things which he himself hath bound and loosed in heaven. We behold them endowed for this purpose with power from on high, shortly after the ascension of the Lord, and not before; upon their decisions, therefore, from the begin- ning of their acts to the end of their testimony, let us rest all our matters : neither does this make void Moses and the prophets, any more than the Lord made void his own parables by his inter- pretation of them ; or the prophecies and the law, by fulfilling them. The apostles, the apostles alone, are the voice of God to the Christian churches ; and not Moses and the prophets. Let noth- ing therefore be imprinted on our hearts, but the hand-writing of the apostles. The hand- writing of the apostles is God's im- primatur. Do you believe, then, friends, and freely allow us, that the Spirit of Chris' in his apostles is his own, his only interpreter, exclusive of you and of all the universe ? You must either give up 30ur argument, take shame to yourselves, and give God the glory, or advance some other guise kind of proofs than those from the Psalms, from Job, or even those so much insisted upon by you all, ever and anon insisted upon, from Isaiah, chap. 1. : " Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light ? let him trust," &c. Is this a description of a believer in darkness, and without light (as your argument supposeth) concerning his spirit- ual state, or his interest in the law of God ? According to the Preface. 15 IS, which, it is al- sense of their own, id with, if not alto- leir positions, and cule, they ought to Lord supreme, the carry the cause to ce of the Christian, Q he commissioned ael of God, to bind imself hath bound ed for this purpose ension of the Lord, :e, from the begin - , let us rest all our and the prophets, tables by his inter- e law, by fulfilling oice of God to the )phet8. Let noth- the hand-writing ostles is God's im- illow us, that the J only interpreter, nust either give up five God the glory, n those from the d upon by you all, hap. 1. : " Who is 1 the voice of his no light ? let him in darkness, and icerning his spirit- According to the prophetic style, one would naturally think in this place of a per- son in some temporal calamity, who was assured of his eternal happiness, but uncertain as to the particular event of his earthly affairs, which his heavenly Father had kept in his own hand, for the daily exercise of faith, whereby such a one was assured all would be well upon the whole, though for the present he had in himself no assurance of his way, but only in his God, whom he could trust in all events •, as if a son, destitute of all things, in the midst of a dreary wilderness, not knowing one inch of his way towards safety, should there, upon the spot, meet his own father, friend, and guide, who had come forth to seek him, with power, and will, and great desire, to conduct him to his own abode. But you have other things in your head. " Feareth ! and obeyeth I " Are fear and obedience, then, marks with you of one that knoweth not whether the Lord loveth him or net ? The apostles would have taught you, that there can be no such fear, or reverence and obedience, as here spoken of, with- out love for their principle ; and no such love without the per- son's knowledge of God's love to him. " Herein is love, not that " we loved God, but that he loved us.— We love him because he " first loved us ;" and manifested his love to us. Obedience is the expression of his love : thus the debtor and Mary loved much, be- cause they knew their Lord, their creditor, had forgiven them much. But you join creeds with one who daringly said, " God " can read the truth of love in the heart towards him, when thou " canst not read the truth of love in his heart towards thee." But, says another, whose creed is rather more sterling, as being one whom God had confirmed, and upheld for a pattern to all them who should afterwards believe, " I know whom I have believed « — who loved me and gave himself for me." Your allegation from Song ii. is answered by these remarks : for, whatever the spouse sought her Lord, her Beloved, for it was not for clearness about her interest in his love ; for she loved him because she knew her interest in his love. But how absurd is your application of this place ? is it possible for you to ascertain your sense of it ? might you not as well, as some of you have done, have alleged these words of the Lord in proof of your Xo f :■; I !^ 16 Preface. point, that the children of God are sometimes forsaken, and know not his love to them ; therefore they cleave to him by the faith of adherence, as you speak, while they want what you call the faith of assurance ; and so cry in their mournful moods, when they are without the sun, with their Lord on the cross, " My God, my God, " why hast thou forsaken me ? " Dare you stand by this inter- pretation ? see where it will lead you ; being, if it be anything at all in your way, a conclusion against the Son of God, that he was for a time without a knowledge of his interest in his Father's love. But why was he forsaken ? was it not that those who be- lieve on him might never be forsaken ? Again, Isaiah xlii. 3, " A bruised reed shall he not break ; and the " smoking flax shall he not quench," makes nothing for your pur- pose, being descriptive of the character of the Messiah, going on in the steadiness of his heart, fulfilling his Father's counsels, up- holding his own elect, and all things for the elects' sake, till he has called, prepared, and presented them all to his Father at the re- storation of all things, when ne shall deliver up the kingdom, and wipe tears from every eye in the new heavens and the new earth, where the inhabitants shall not say they are sick; where there shall be no more sighing, nor crying, nor groaning, nor curse. So that, as far as a bruised reed and the smoking flax may be true emblems re- presenting the state of a gi-acious heart, they were as true of Enoch, Noah, Elijah, Daniel, and the Virgin Mary, in their days, and all their days, equally at one time as another, from the first dawning of faith in their hearts till they finished their course with joy, as of any other heart whatsoever, even of the weakest believer in whom the Holy Ghost dwells at this day. So little ground is there for building your doctrine on the words of the prophet. But if you leave the prophets, and come to the apostles ; alleg- ing that even Paul cries out some times so pitiably, Rom. vii. 24, " wretched man that I am ! who shall deliver me from the body " of this death ? " Observe, he cries out also with the same breath, in answer to his own exclamation, "I thank God, through Jesus 'Christ our Lord." Which same emphatic question and answer are not to be undemtood of some particular frames of his, at par- ticular and diflerent times ; but of the one even uninterrupted 4 Preface. 17 rsaken, and know lim by the faith of you call the faith ds, when they are My God, my God, and by this inter- it be anything at '. God, that he was st in his Father's hat those who be- lot break ; and the bing for your pur- Messiah, going on her's counsels, up- ts' sake, till he has Father at the re- the kingdom, and nd the new earth, ; where there shall curse. So that, as e true emblems re- 3 as true of Enoch, beir days, and all the first dawning ourse with joy, as jakest believer in 5o little ground is ' the prophet. e apostles ; alleg- ibly, Rom. vii. 24, me from the body h the same breath, )d, through Jesus jstion and answer (les of his, at par- en uninterrupted echo of the heart of every one of those who have the first fruits of the Spirit, groaning within themselves while in this taber- nacle, being burdened, waiting for the adoption, namely, the re- demption of the body, when they shall be delivered from this bondage of corruption into the glorious liberty of the children of God. If it be urged from Heb. ii. 15, that there we read of some weak and doubting believers, " who, through fear of death were all their " life-time subject to bondage," whom Christ came to deliver. Re- mark the answer to your last argument, and the connection of the present text, and then honestly say, if the persons there said to have been all their life-time through fear of death subject to bond- age, are not all those whom the Lord by his death delivered from sin, death, and the power of Satan, even all whom he sanctified in himself, who are all his brethren, of one father, with whom he partook in flesh and blood, Abraham, Samuel, and John the apos- tle, as much as any other person whatsoever of the blood of Adam, whom he loved and 'washed in his own blood ; having found them all in the same condemnation, that he might bring them all to the same absolution and glory in himself. Now, how oddly does your account of certain saints fearing death and damnation, being in bondage, agree with the apostle's account with himself and all the called of God ? " Ye have not received the spirit of bondage " again to fear; but ye have received the spirit of adoption, " whereby we cry, Abba, Father. — We groan to have the earthly " house of this tabernacle dissolved, that we may be clothed upon *' with our house from heaven ; and in this we are always confident, knowing that while we are at home in the body, we are absent " from the Lord. And we wait for the Lord ft-om heaven." Lastly, if you insist upon 2 Pet. i. 10, where believers are called I upon to give all diligence to make their calling and election sure, [that therefore believers may be ignc t of their calling and elec- ^ tion, and consequently in darkness as to their interest in Christ ; it is asked of you, to whom is this calling and election to be made sure, according to your sense ? To God ? Absurd ! can worms of the earth have any influence upon the purpose or knowledge of God ? To themselves ? No: the address to them came too late lo T 18 Preface. for that : for they were already designed as elect, and called ac- cording to the foreknowledge of God, &c., 1 Pet. i. 2, as being mode partakers of the divine nature through the knowledge of their Lord and Saviour, &c. Now, if they are supposed not to know their own character and designation, the exhortation pro- ceeding upon their knowledge of that character and designation must go for nothing. To whom then are they called to shew their calling and election ; even to all who may behold them ; as the Lord said to his disciples, John xv. " You have not chosen me, " but I have chosen you, and ordained you, that you should go " and bring forth fruit, and that your fruit should remain. — •' Herein is my father glorified that ye bear much fruit, so shall "ye be," that is, approve yourselves to be, "my disciples." And again, " The foundation of God standeth sure,, having this seal, " the Lord knoweth them who are his. And, Let every one that " nameth the name of Jesus depart from iniquity. — I know my " sheep, and am known of them, and they know my voice, and "they follow me."— Shew your faith by your works: as your charity by your alms-giving. Make your calling and election sure. Prove them, manifest them sure. Let the Spirit of life within you have free scope in the direction of your life and mo- Uons, that it may appear you were not sealed to the day of re- demption for nothing. Thus a man is declared just by his works, even as God himself is justified, or declared just in his works. Thus children, servants, wives, subjects, soldiers, make sure their loyalty and love by their obedience according to the relation, election, and calling, as we may express it, of their several respec- tive states. Thus good fruit makes sure the goodness of the mother-tree. Thus Isaac made it sure that the Lord was true, and Sarah barren no more. Thus all witnesses of truth establish and make sure the facts which they only shew, and not do. So do ye make your sure calling and election appear, as being God's workmanship, created in Christ Jesus unto good works, which God hath before ordained that ye should walk in them ; as dear children, hol)'^ and beloved, walking worthy of God to all well- pleasing, as knowing your election of God. '^^mm, Preface. 19 lect, and called ac- Pet. i. 2, as being ti the knowledge of re supposed not to le exhortation pro- ber and designation called to shew their 3hold them ; as the ftve not chosen me, that you should go b should remain. — nuch fruit, so shall my disciples." And '6; having this seal. Let every one that iquity. — I know my know my voice, and )ur works : as your jailing and election t the Spirit of life »f your life and mo- id to the day of re- •ed just by his works, ed just in his works, iers, make sure their ling to the relation, f their several respec- the goodness of the he Lord was true, and 3f truth establish and and not do. So do )pear, as being God's > good works, which Eilk in them ; as dear r of God to all well- Those spoken of, 1 JoMi ii. 13, are evidently the same per- sons considered in different respects, and not believers of dif- ferent ranks, or degrees in grace, as weaker and stronger ; certain it is, the weakest of them, even in your view, are not described as doubting of their interest in Christ, but assured of that ; in which point they are equal all of them. " I write unto you, little chil- " dren, because your sius are forgiven you for his name's sake. — " I have not written to you, because you know, not the truth, but " because you know it, and that no lie is of the truth : for ye " have an unction from the Holy One, and ye know all things." And again, " Hereby know ye that he abideth in us by the Spirit " which he hath given us. — And we know that we are of God. — " And we know that the Son of God is come, and hath given us " an understanding that we may know him that is true, even in " his Son Jesus Christ. This is the true God, and eternal life. " Little children, keep yourselves from idols. Amen." It is now entreated of you, in the name of the Lord Jesus, that you excuse this freedom, and consider the answers which have been given to your arguments, whereby your principal weapons have been endeavoured to be wrested out of your hands, that you might not for the future endeavour to abuse yourselves, and your hearers, by abusing the Book of Psalms, or any other portion of the book of God ; and that, at least, one might ta clear of the blood of all men. Beware, beware of that judaizing spirit of yours, lest thereby it come to pass that Christ profit you and your followers nothing ; and you be found guilty of undoing, to all intents and purposes, before God and man, the doctrine of sanctification, which is by the Spirit of Christ ; as the former s- of men were found guilty of undoing by their doctrines (whic^- you hated) the doctrine of justification, which is by the blood of Christ. There is a third set of people whom it is not easy to describe at full length, as being a mixture of many things, but who seem to be strongly characterized by their leading features in the writ- ings of the apostles, as deceiving, and being deceived, spoiled and spoiling with philosophy and vain deceit, after the traditioi of men, after the rudiments or elements of the worid, and not a*ter Xo 1 20 Preface. Chriat ; being given up to profane and vain babblings, and opposi- tion of' science falsely so-called. One of these gentlemen will think nothing of reading you a text, for example, out of the iind, xvith. or Ixxiind psalm ; and then, without any ceremony, apply it to some earthly constitution, or establishment of human wis- dom's devising, which may have struck his fancy as a proper sub- ject for him to display his talents upon, as much (if the Holy Ghost, Acts ii. and xiii. chap., may be allowed to know his own meaning) in the spirit of the Psalm, as if you had been entertained by the performer with a story or two out of the Fairy Tales, or with a parcel of Lady Mary Wortley Montague's Letters from Constantinople, instructing you concerning the seraglios, customs, and dresses, that obtain among the Turks. This wav of doing puts one in mind of that precious creature who courted his mistress in the Song of Solomon, and called her the Fair Circassian ; or that other, a minister too, who, in a letter I lately saw, congratulated his friend on his having married a wife with a portion, in the very language of the Lord Jesus, say- ing, " The lines have fallen to me in pleasant places." How terri- ble is this ! Were even those rare divines of the last age further gone in guilt and absurdity, who, in all the long-robed grr vity of their wisdom, solemnly burlesqued the Psalms, and that iij the name of the Lord, after prayers read, and a blessing liuploied, that they might be enabled suitably to apply and improve 1 And so with a vengeance they did apply and improve— how suit- ably, let the worl'i 'U'^.ge ? The King— the Lord's Anointed— his righteousness— b i i Ti^htcas cause— his glory filling the whole land— his floiiri : 'uLg crown— righteous sceptre— peace of his go- vernment, &;c. To whom were all these eulogiums from the Psalms applied? To the Lord, of whom they were meant? No. To David ? Nor to him neither. To whom then ? To whom but to good King Charles of blessed memory ! Let Eikon BaailikS and Dr. Juxon speak the rest, and tell the world one manner in which the Psalms have been abused to the vilest of purposes— and let all others who choose contend in this point for the palm of impiety and downright iar^on with Bonaventure the Monk, who applied, in an abominable piece of his (rendered afterwards infallible by PrefM*. 21 ga.and opj)08i- entlemen will lut of the iind, emony, apply if human wis- 4 a proper sub- (if the Holy snow his owu en entertained airy Tales, or Letters from ^lios, customs, icious creature md called her irho, in a letter ing married a )rd Jesus, say- ." How terri- ist age further bed gr*- "ty of d that iii tna )ing im^ lured, mprove 1 And VQ — how suit- A.nointed — his ing the whole eace of his go- om the Psalms ant? No. To I whom but to I BaailikS and inner in which js — and let all Im of impiety . who aoDlied. I infallible by his Holincaa at Borne, so they call their pope) every word of the Psalms, speaking of the Lord Jesus, to his Virgin Mother. But those who have ears to hear, let them hear, and beware of wrest- iii" the holy word, lest they wrest it to their own destruction; after Mie manner of a certain celebrated plunderer of hills and trlens, who was wont to evade the edge of the eighth command- ment, by alleging, that Moses was no friend to honest gentlemen of his profession, when he said, " Thou shalt not steal ," but that David, a far better fellow, had repealed that law of Moses, when he said, Psalm 1. 10, " The cattle upon a thousand hills are mine." You see now, it wjis not of yesterday that the Psalms began to be perverted ; nor in one manner only. But to conjure, if it be pos- .sible, at least to essay it, all those dreams and delusions, puns and forgeries, upon the Book of Psalms, let it be seriously weighed, if it be lawful for us to give an interpretation of any part thereof different from, that is, contrary to, what the Holy Ghost hath given. Would not you plainly say, that the man op?nly blas- phemed who should give another interpretation of the parables of the sower and seeds, of the wheat and tares, than the Lord hath cfiven ? And why, pray, should not we look with equal detesta- tion and contempt upon the man who should deal so by the Psalms, or any other part of the Holy Scriptures ? Here, perhaps, you will say, that some of the Psalms may be safely explained in the manner you speak of, there is no question ; but would you have us to explain the whole of them after the same fashion ? Yes, indeed ; the whole hundred and fifty ; if so be the Spirit by whom they were inspired hath given us a key so to do.— Make that appear, and the controversy is at an end.— Amen. Here we rest the issue. Take your Bible then with the parallel places, and finish the proof yourself. You will find your profit in the pur- suit, and the process of the argument simple and easy, if you afford but a moderate degree of candour and attention. let. Carefully mark all the Psalms whereof you see any part applied to Christ in the New Testament, as spoken of him or by him. Now, where any part of a Psalm is explained as spoken of, or in the person of Christ, so must the whole of that _ , II :»,« rvVxiortfinna liA nrrn.-msf. if • for t.bis obvi- I'saim, wnaievur auciinxi^ ^.,^j., ._,... — ^ , — - - - Xo I 22 Preface. ous reason, that (as will appear by ocular demonstration if you read the places in question) the whole of every such Psalm i8 spoken in one person, who is himself frequently the continued subject of the Psalm from the beginning to the end thereof; and everything besides in the Psalm is but a predicate, as they say, cr declaration of the same subject, or (which does not alter the ca^e) an imprecation, or a prayer, or a blessing, or a description, or a narrative, uttered by the same person. There are indeed a few Psalms which seem to be in the way of dialogue, or chorus ; such as Psalm ii. xxiv. xlv. xci. cii. cx-i. cxxxii and perhaps several others : yet those are all evidently so full of Messiah the Lord that, though there be a change of per> sons speaking in them, they make no infringement upon the gene- ral rule here advanced ; founded, not on a metaphysical subtlety, but on plain common sense, level with every one's apprehension who in such matters knows but the right hand from the left. For illustration, take the following examples : Psalm xl. 6-9. is brought in Heb. X. 5. as spoken by Christ : show a change of person in the speaker, and indeed the alleged interpretation of the rest of the Psalm falls to the ground ; allow the speaker the same, and it stands good, in spite of all the power of contradiction and wit. —Psalm xviii. 49, is applied, Rom. xv. 9. as spoken by Chnst concerning his bringing the Gentiles into the fellowship of the gospel : therefore, as the speaker is one, the whole Psalm is de- scriptive of the warfare and victory of Messiah, the Prince bring- ing judgment to victory.— Psalm xxxv. 19. is quoted by the Lord, John XV. 25. as spoken of himself : his words are remarkable (lest we should retain some ridiculous notion of a type and anti- type) ; " But this cometh to pass, that it might be fulfilled which « is writ' i in their law, They hated Me without a cause."— Psalm Ixix. 9. is also introduced in a very observable manner, Rom. XV. 3. " Even Christ pleased not himself ; but as it is writ- ' ten, the reproaches of them that reproached thee are fallen upt»n *' Me." Not a word of David ! This Psalm is more frequently quoted of Christ in express words, than any other in the book.— Psalm Ixviii. 18.is explained, Eph. iv. 3. of Christ's ascension, receiv- ing and giving of the Holy Ghost.— Psalm xlix. 4. and lxxviii.2.are Preface. 23 stration, if you such Psalm is ' the continued id thereof; and , as they say, cr t alter the case) escription, or a )e in the way of Iv. xci. cii. cxxi. all evidently so I change of per- t upon the gene- hysical subtlety, le's apprehension om the left. For d. 6-9. is brought nge of person in on of the rest of IV the same, and adiction and wit. poken by Christ fellowship of the hole Psalm is de- the Prince bring- Dtedby the Lord, 3 are remairkable a type and anti- be fulfilled which ihout a cause." — )servable manner, but as it is writ- ee are fallen upon J more frequently ler in the book. — 8 ascension, receiv- If. andlxxviii.2.are said to be fulfilled, Matth. xiii. 35, when the Lord began to open his mouth in parables : this interpretation lets us into the meaning of the historical Psalms, which are so many Old Testament parables, wherein the Lord himself is the historian.— Psalm Ivii. 7, and cviii. 3, quoted of Christ, Rom. xv. 9, where harp and psaltery are called upon to awake and praise, will let us into the meaning of all those Psalms where all such instruments of music, organs, and those of ten strings, are introduced, with cymbals and dances, in- to th ; worship of God ; being designed, in the temple service, for figures to express that spiritual worship, joy, and exultation,which are uttered in harmonious concert by the mouths of all the re- deemed assembly and the church of the first-born, in the power and communion of the one spirit ; which same dances, organs, and instruments of music of all kinds, were never more to be employ- ed in such service, after that dispensation, and earthly economy, whereof they were a part, along with the temple and sacrifices^ were set aside and abolished for ever, when the true temple and sacrifice, even the Lord Christ was come : otherways, if such things had been to continue in use among the churches of Christ, we should certainly have had some precept or example left us by him, or his apostles, without which, the using of them in churches must be ridiculous absurdity, superstition, and will-worship, as if you were to blow trumpets at the new moon— to circumcise yourself and your sons after the example of Abraham— to present yourself with all your family three times a year before the Lord at Jerusalem— or, after the manner of Josiah, and upon the same authority, to make a covenant with the Lord and all the people, according to all the words and manner found written in the book ^ of the law of the Lord by the hand of his servant Moses ! and in- 4 deed, in this last particular piece of Jewish service, you will find 5 thousands and ten thousands of your fellow-subjects, at their % very hearts bloodily in earnest to join you. Such persons would < do well to consider the spirit of the apostle's doctrine, Gal. vi. 1-5. where we are plainly given to understand, that, if we acknowledge our obligation in part to bear that yoke and burden, we are bound « to the whole ; and that the nature of that same acknowledged j)art is like the poisonous fly in the apothecary's ointment ; Christ Xo T 24 Preface. shall profit us nothing ; nay, Christ shall be our d^ath, and not our life : for, if light had not come, there had been no condemna- tion for walking in darkness. But of this, by the bye. — Psalm cxvi. 10. is applied, 2 Cor. iv. 13. as spoken by Christ. — So also Psalm cxvii. 1. in Rom. xv. 11. — Psalm cxviii. 22. in like manner, Matth. xxi. 42, — And, to mention no more under this head, Psalm cxix. upon the true application whereof so much depends, as for substance, in many other places, so in particular, ver. 139. parallel to Psalm Ixix. 9. is brought by the Holy Ghost, who leads into all truth, unto the remembrance of the disciples, John ii. 17. as writ- ten before-hand of the Lord, the purger of his Father's house, " My zeal, the zeal of thine house hath consumed me, hath eaten " me up." And the very sentence which the Lord passeth, Matth. vii. 23. upon those whom he there condemns, you read verbatvm ; ver. 115 of this Psalm, " Depart from me, ye that work iniquity." So you see this cxixth Psalm, and the Sermon upon the Mount, are spoken by the same person : and, alas ! you are blind, if you do not see them both running in the same strain and spirit, ex- plaining, vindicating, establishing the law in that very sense in which he alone, who is perfect as his Father is perfect, fulfilled it in his heart, in his life, in his death, according to the perfection of Jehovah's self. Rejoice, O believer ! These few examples, out of fifty others equally clear, which might have been brought, may suffice by way of a hint, which every one may pursue at pleasure, for the illustration of the first rule : which brings us to what is equally plain and conclusive, A 2nd rule of interpretation, namely. That wherever you meet with a Psalm that is not directly applied itself to Christ, yet, if there be any part of it evidently parallel to any part of another Psalm which is so applied, you must apply them both alike, be- cause of the sameness of the person and subject, as argued above ; according to that mathematical axiom, If two things are equal to one third thing, they are equal to one another. Thus, for illus- tration of this remark, if you allow Psalm xl. to be spoken in the person of Christ, you cannot deny but the Ixxth (which is- only a repetition with little variation of the five last verses of the xlth) must of necessity be explained in the same way; not of "Preface. 25 our d^ath, and not )een no condemna- y the bye. — Psalm y Christ. — So also 22. in like manner, T this head, Psalm ch depends, as for r, ver. 139. parallel , who leads into all )hn ii. 17. as writ- is Father's house, led me, hath eaten )rd passeth, Matth. [)u read verbatim ; lat work iniquity." upon the Mount, I are blind, if you lin and spirit, ex- that very sense in perfect, fulfilled it to the perfection ually clear, which of a hint, which itration of the first ind conclusive, s'herever you meet to Christ, yet, if ly part of another m both alike, be- , as argued above ; ihings are equal to Thus, for illus- xl, to be spoken le Ixxth (which is 3 last verses of the ame way; not of David, but of his Lord. In this view. Psalm cviii, where Christ's spiritual dominion over his church, gathered out of all nations, tongues, kindreds, and languages, is described in such terms as seemed good to the Holy Ghost, will fix the meaning of Psalm Ix. where also Moab, Edom, and Philistia are introduced with Judah and Israel, as subjected, owning, and triumphing in their subjection to their own eternal king. So also, Psalms ii. xx. xxi. xxiv. xli. Ixxii. Ixxxix. cxlix. ascertain the meaning of many others, as of one another ; where the King and his acts are praised, according to the quotation from Psalm ii. by the apostles. Acts iv. 25. Psalm xxiv. where the ascension of the eternal King, having received the exaltation and dominion over all, for his obedience to the death, is celebrated under the character of a perfect man, accord- ing to the law, ascending into the hill of God, from whence he should never be moved ; this Psalm, I say, will vouch for Psalm XV. where the same character and reward are described. To call any mere mortal the eternal King would be an iniquity to be punished by the judge. And what better is it to tear from him his character from which he received the glory, and give it to another ? Will he give his glory to another ? his praise to graven images ? Consider this, ye who have ascribed the perfection of righteousness, described in those Psalms, to sinful worms. Psalm xxii. and cxvi. where the Lord says, " I will pay my vows in the " presence of the people, in the midst of the congregation," &c., do evidently show who is the speaker in all those Psalms, where such expressions are used. What light will this observation spread upon many Psalms, and upon many hearts ? on Psalm Ixv. 1. for one example, " Praise waits for thee, O Lord, in Zion— thou " that hearest prayer, unto thee shall all flesh come."— Why ? " Unto thee shall the vow be performed." What vow ? Even his vow, who said, " I come to do thy will, O God."— And " Mine ini- " quities have taken hold upon me." Psalm xl. 11—28. as here, " iniquities prevail against me," He charges himself alone with the iniquities and sufferings for them ; but in the blessedness and glory he takes in his saints, saying, " Our transgressions thou " shalt purge away— we shall be satisfied," &c. Ought not the minister to observe such things, especially upon sacramental occa- Xo*f. 26 Preface. sions, when the people are showing forth the death of the Lord, that is, his vow fulfilled in his own blood to the praise of his Father for ever, that they might eternally sing the song of the Lamb that was slain ? How different would be the effect of this lively true persuasion upon the heart of the humble adorer, from that insipid unscriptural notion of some kind of covenant, vow, engagement, bargain, obligation, which people are said to be mak- ing, or renewing with their Lord, in the eating of his supper ? How can they maintain this their doctrine, and deny the unbloody sacrifice of the mass ? for if the commemorating, or keeping in re- membrance, of a fulfilled covenant or vow, be a renewing or mak- ing of a covenant or vow, the Papists will rid their feet as well as they, when they come to give an account of their propitiatory sacrifice of the mass for the dead and for the living. Has not your spirit burnt within you. Christian, with very in- dignation, vexation and shame, when you have been told, with the symbols of the Lord's body and blood in your hands, that you were come to this table to renew or make your covenant with Ood, to make ;ip your peace with God,to get an interest in Christ, and to get this interest cleared up, and so forth ? May we not ask you, if your eating and drinking in such circumstances was not saying amen ? — Then, behold, as the conclusion of the whole matter and service for the day,' uprears itself an admired creature, the most esteemed of the whole association, and with all possible solemnity of manner, reads you out, for the gro ind of the ensuing discourse, in the fore-cited cxvith Psalm, these words of the Lord Jesus, " I will pay my vows now before the Lord, in the presence " of all the people." Then proceeds the worthy preacher, helping your devotion, and saying, " Upon what particular occasion David " penned this Psalm is not certain ; but certain it is he had been " in great distress and soul-trouble ; the sorrows of death com- " passed him ; the pains of hell got hold upon him ; but out of the " deep he cried to his God, he made supplication and was deliv- *' ered. — What was his pious resolution upon this remarkable out- "gate? What ought to be yours, mj- friends, especially on the back ^* of this great solemnity ? have you got any soul-good, you will •" be ready to say with David on his deliverance, ' I will bless the Preface. 27 leath of the Lord, the praise of his g the song of the le the effect of this imble adorer, from of covenant, vow, ire said to be mak- ng of his supper ? deny the unbloody y, or keeping in re- renewing or mak- heir feet as well as their propitiatory ving. iian, with very in- re been told, with )ur hands, that you )ur covenant with n interest in Christ, •rth ? May we not circumstances was iusion of the whole n admired creature, ad with all possible D ind of the ensuing 1 words of the Lord ord, in the presence ly preacher, helping ular occasion David n it is he had been 3WS of death com- him; but out of the bion and was deliv- his remarkable out- pecially on the bjick soul-good, you will cse, ' I will bless the -« Lord as long as I live,' and in the words of ray text, ' I will now - pay my vows.' "-Why pay thy vows, David ? Let David say ■in his own words, "Thou hast delivered my soul from death, my " eyes from tears, my feet from falling.-I am thy servant. Lord, " thy servant, the son of thy hand-maid; thou hast loosed my " bands." By this time we are hurried all at once into the midst of things and begin to hear the method; which is, in the first place, to show us, who have been making our covenant, and renewing our vows to God, the obligations lying upon us, after the pious and devout example of holy David, to pay our vows, and i keep our covenant ; and-but lest you say I am going to preach, "^ instead of prefacing-God forbid I should preach in such a stram ! The words are good ; but are they well applied ? as Achish said of David when he feigned himself mad, and scrabbled on the door, and let his spittle fall upon his beard, &c. " Have I need \ " of madmen, that ye have brought this fellow to me ? " Have 1 we need to have our eyes drawn away from the Atonement ? to '^ have David preached to us, instead of Christ, from such a text ? Take away the cross of Christ, that alone pillar of confidence, from any place of the book of God, where the Holy Ghost has made it to stand forth in its glory, to attract the heart and eye of the true worshipper, and place what you will in the room thereof, though you should shew us all in heaven and earth besides, you do no more than if you should say, Behold the tower of Babel ! or, the image of the great goddess Diana ! worship them ! and glory in your gods ! Might not a Jew, should he happen to be present, hearing such an harangue from the cxvith Psalm, deliv- ered by a man of elocution, cry out in raptures, An admirable sermon ! you have no more to do but to substitute David, or such like, in the place of Christ, and you are the very man of his heart. Should it be so with Christians too ? would not the congregation have been more edified if the minister had followed Philip's ex- Ample, and begun at the same place and preached to them Jesus ? putting them in remembrance, how he had paid his vows, made the covenant good, and the peace with God in his own blood, that they miglit rejoice in him, and not in themselves ; in his vows, and not in their own ? Say not, the doctrine of thanksgiving is I Xo T 28 Preface. i. I;lli!;! hereby denied ; no ; it is establiohed in the cross of Christ, and in the power of his Spirit. — For an appendix to this second rule, it may be added, ^dly, That whatever Psalm has a part of it parallel to any pas- sage in the law or the prophets, evidently pointing to the Mes- siah, or the spiritual things of his kingdom, must be allowed the same kind of sense. Thus Psalm Ixv. 9. to the end, and such others, will be easily and safely understood by such passages as compare the kingdom of heaven to seed sown, and producing a plentiful harvest, being blessed and watered from heaven, till at length the year is crowned with the goodness of the Lord. The whole prophecies of Isaiah are full of spiritual things represented by earthly resemblances of the same kind, where the context de- termines the sense, and shows what we are t<.> understand by fruitful fields, rivers of water, streams in the desert, showers of rain, clean grain, pure provender, forests clapping their hands, hills singing, cattle rejoicing, &;c. See Isaiah vii. xxxi. xxxv. Iv. and John vii. 38. Acts ii. 18. One might argue strongly, ^Ihly, For the confirmation of this doctrine, from the manifest impiety and absurdity (as would appear from the face of the whole word of God) of applying numberless passages in the Psalms to David, or any man whom God ever created, except to the man Christ Jesus alone, though there had been no direct nor indirect application of them to him besides the general tenor of the scriptures, which is the only analogy of faith or form of sound words which the church of Christ can allow. What mere crea- ture that ever dwelt in the flesh and blood could lift up its mouth, and say to Jehovah, glorying in itself and its own deserts, "Judge " me, and try me — Examine heart and reins, God— -"Preserve me, " because I am holy — Thou wilt prolong my life from generation " to generation — Let them shout for joy who love my righteous- " ness~The world is dissolved ; but I hold up the piDars thereof ? " How do these things agree to any but the Holy One of God, of whose years there shall be no end ? Who upholdeth all things by the word of his power; who obtained through his own righteous- ness power over all flesh, that he might give eternal life to as many as the Father hath given him. If with this key we open the i. and Prefax^e. 29 'OSS of Christ, and in this second rule, it b parallel to any pas- )ointing to the Mes- must be allowed the the end, and such by such passages as ^n, and producing a from heaven, till at s of the Lord. The il things represented here the context de- e to understand by e desert, showers of »ing their hands, hills , xxxi. XXXV. Iv. and irongly, 3, from the manifest om the face of the 3ss passages in the r created, except to i been no direct nor the general tenor of lith or form of sound . What mere crea- uld lift up its mouth, own deserts, "Judge > God — -Treserve me, life from generation ) love my righteous- the piUars thereof ? " Boly One of God, of boldeth all things by \\ his own righteous- 3mal life to as many y we open the i. and Ixix. Psalma, we will be admitted into the secrets of a perfect ieart; and behold our Lord made under the law, exercised, pant- iig and wrestling under the curse, till at length, through his own obedience, he attain to the everlasting joy, his own due reward, Which he gives to his people who rejoice and delight with him in ♦11 the perfection of the law only as fulfilled in his blood. 4 To pursue this important point through all the variety of ex- Imples which might be adduced, till they amounted to a full and Particular proof with regard to every single Psalm, would make a considerable volume of itself: and good service it would be for Any one who had time and ability equal to the task ; that there inight remain no shadow of hesitation, where the scriptures, were spiritual things compared with spiritual, would appear to speak ISO plain. Those directing passages in the Psalms may be considered as so ;many erected poles in the comers of a highway, ascertaining, not ^nly that those remarkable places where they stand are in the course thereof, but also all the intermediate spaces from one to 'another,-So that, it is apprehended, the whole number of the .Psalms are comprised in this scheme of interpretation. For we have no other direction left us whereby we may interpret them ; .seeing it is manifest, there is not a Psalm, or portion of a Psalm, applied in the whole New Testament as expressive of David's •state but all of Christ's, who is the way, the truth, and the life ; so that, if we expound any thing in the Psalms as relating to David, we do it without his leave who hath the keys of the house *)f David. It would not, perhaps, be much beyond the fact, if it _«rere affirmed, that there are more references to the Psalms as Speaking of Christ, than to the whole writings of Moses and the prophets taken together. How careful are the apostles to caution their hearers to be- ware of thinking of David at all as the person spoken of in the Fsalms ! See Acts ii. and Acts xiii. The manner of their quota- tions is also remarkable, having foreseen, through the Spirit, no doubt, the abuse that was to happen of that book. Thus they gay David being a prophet saith-David in spirit saith-God flaith in David-Christ saith in David-The Holy Ghost saith by lo J- 80 i,i Preface. the mouth of David ; hut more frequently, when any quotation is brought from the Psahns, David is not mentioned at all, but only Christ speaking in David ; thus, " Christ saith when he cometh " into the world— It is written, I will confess to thee among the " nations — I believed, therefore have I spoken." It was owing to the mistakes the Jews entertained about the Psalms, and other lively oracles which were delivered to them, that they rejected and crucified the Lord, even because he inter- preted them in another manner than they : and yet the guilt and danger of misinterpreting them now must be greater than theirs, according to our greater proportion of light : for as the light, so is the condemnation to them that walk in darkness. Now it may be proper to consider a few of the most common objections which are brought against this method of interpreting the Psalms ; some of them frivolous enough, it must be confessed, but not the less insisted upon because of that circumstance, nor therefore not the less needing, however little deserving, to be answered. Objection 1. If your scheme must hold, what shall become of all those books, devotional, practical, and trying, and of preach- ings innumerable ; lectures, and lecture books, which are full, and some of them full of nothing else but of David's own exercises and experiences ? What a foolish figure, in particular, would the most of our celebrated treatises on regeneration, and cases of con- science, make, if you were to deny them their own use of their own grand magazine of frames and soul-postures wherewith they tell us David, Heman, and Asaph, were exercised in their day ? Moreover, what would you do with the contents at the top of the Psalm in every Bible which represent almost all of them as de- scriptive of the penman's own state ? Ans. We would have nothing to do with them at all. And would you have any more, if they be not for the truth, but against it ? What shall become of them then ? As the chief priests said to Judas when he came and told them, he had sinned in betraying innocent blood, " See thou to that." So let every man see to his own work. And whether it be better to give ear to the fond imasrinations of men all brimful nf f.bpir nwn epnqo r»T.fr» ♦>./% 4«_ i»^A, 5iiS. J^»^-J o f«sw; Preface. 81 en any quotation is Qed at all, but only I when he cometh to thee among the I) jrtained about the lelivered to them, a because he inter- d yet the guilt and p-eater than theirs, for as the light, so kness. the most common lod of interpreting ) must be confessed, b circumstance, nor ile deserving, to be at shall become of ng, and of preach- , which are full, and 's own exercises and rtiuular, would the in, and cases of con- ir own use of their res wherewith they 'cised in their day ? tits at the top of the all of them as de- them at all. And he truth, but against ihe chief priests said sinned in betraying very man see to his :ive ear to the fond n CPnqo rvf +r» ^\\n. kn- fallible dictates of the Holy Ghost concerning his own meaning, let the objector judge.— But who are yod to oppose so many ? Ans And who are many enow to oppose the Holy Ghost ? Do we maintain any thing about the Psalms on our own authority ? Ohi 2. Many of the Psalms have a title shewing the occasion of their being composed, which title, being a part of the inspired text, plainly determines them to the very occasion there men- tioned, from which occasion and its circumstances, as to the pro- phet's state, you must seek the meaning of those Psalms. Am, If you allow the text to be inspired, is it to be imagined the Holy Spirit would inspire men to utter their own experiences, and never once give the least hint of the matter in all the New Testament revelation, where alone we are commanded to look for the interpretation of all the foregoing inspirations ? But waiving this and also that controversy, whether the title be indeed a part of tiie text, and not rather, like the dates of some of the Epistles, only a note perhaps of some ancient commentator ; it is alleged that the title, however true and express, can never more nor les& determine the sense of the Psalm to the occurrences therein men- tioned more than the date of a letter can determine the sense ot the contents. That the seeming, or even real occasion of an ancient prophetic writing, is no mark at all to direct the interpre- tation to that occurrence, but rather quite the reverse, will appear ■ from Isaiah vii. If you ponder well the occasion and circum- stances, never occasion seemed to bid fairer for determining the whole of the prophet's message to itself, and present things ; yet then and there, on an occasion looking quite the other way (were human wisdom the judge;, and in the midst of a very mingled unlikely-like assemblage of things, was uttered that ever-memor- able prophecy said to be fulfilled when Jesus was born of Mary the Virgin. Fix the meaning to a son of Isaiah's, and you mock the Holy Spirit, who tells us (Matth. i. 21) nothing of Isaiah s Bon but of Christ, when he explains the prophecy. If you say Isaiah's child, in his conception, birth, and infancy, was a type ot Christ, and that the prophecy was literally fulfilled in him, the type, being applicable only in a very remote and figurative way to the Messiah ; it is enquired of you, How could Shear- I Xo r- Inn I S2 Preface. Jashub, or any son afterwards bom to Isaiah of the prophetess, be a figure, in his conception, birth, infancy, ^^ one who was to be born of a virgin, through the power of the Highest overshadow- ing, (fee. The truth is, the carnal people were always blinded, but never enlightened by the time and occasions wherein the prophecies were uttered : so that the time and occasion (as might be made appear by a hundred instances) are so far from being a guide to find out the meaning of the Psalm or prophecy, that, if we follow them, they will land us into the very midst of falsehood ; and we will find ourselves in such a situation, as the Assyrians, who, seeking the prophet, found themselves in the midst of the streets of Samaria. Would to God we may all escape as well ! It was not Isaiah's prophecies alone that blinded, stopped, stupefied the eyes, the ears, the hearts of the people ; but those also of Moses, David, Jeremiah, and all as many as spake in the name of the Lord : there- fore, if we have eyes to see, ears to hear, and hearts to under- stand, let us see, hear, and understand the Spirit of God shewing the consolations, tenderness, and meaning of his own heart, by the apostles, that we may drink in the sincere milk of the word, and grow thereby ; instead of sucking at the dead breasts or titles, occasions, and carnal things of carnal times : what can we receive in this way, but wind, putrefaction, and death ? Truly it is the one thing needful for us, to sit with Mary at our Lord's feet, and hear his word ! Observe, on every occurrence, how the Lord takes occasion from thence immediately to draw away the attention of his hearers from present things and occasions, to something quite different from those in hand, even as different as heavenly from earthly. The man would appear crazy, who should affirm, that the Lord came down from heaven to instruct the world in those things which theyknewas well before as since; such as the nature of bread, water, sowing, building, making of war, &c., though he applies, as the prophets had done before, all those terms in the manifestation of his witness-bearing to the trtith. But why seek farther for a proof and illustration of this point, than those very Psalms in dis- pute ? Take Psalm xviii. for an example of the weakness of your objection ; the title is allowed good 2 S 't~n»iiii. 1 ,,^i. i. JfViJ YQVi. Preface. 88 ih of the prophetess, ^f one who was to be lighest overshadow- s blinded, but never irein the prophecies (as might be made )m being a guide to y, that, if we follow f falsehood ; and we the Assyrians, who, midst of the streets as well ! It was not 1, stupefied the eyes, Iso of Moses, David, > of the Lord : there- id hearts to under- rit of God shewing is own heart, by the k of the word, and ad breasts or titles, vhat can we receive 1 ? Truly it is the our Lord's feet, and how the Lord takes ^ay the attention of to something quite b as heavenly from >uld affirm, that the >rld in those things the nature of bread, ough he applies, as n the manifestation T seek farther for a very Psalms in dis- l the weakness of xn. Ibave seen the interpretation the apostle hath established, without ijiy relation at all to the title or occasion of its being written ; ^which should have fixed the sense to David's own ciren instances, ,s you allege. Indeed the title itself, wherein David is called e servant of the Lord, might have led us to think of some other !fbne than David ; for the servants or prophets of the Lord used not to be inspired to make declarations of their own sufferings and glory. What they themselves at the time understood of the meaning, is of no importance for us to know, were it in our power to search it out. Perhaps they knew little more of it than of an jaffecting dream or parable, whose meaning, in the time of God's good pleasure, was afterwards to be discovered by the interpreta- tion. Peradventure, the apostles were the first who knew it. Cer- :tainly they were, in any thing of a full sense. The Holy Ghost twas given in vain, if the least one in the kingdom of heaven were ot to know the meaning of their prophecies better than the greatest prophet of them all, whose faith and patience with their ellow-saints were sustained by the prospect of something afar ^off, carrying their eyes beyond the things which were then pre- sent, to the futurities which are now come, which they saw in the dark, like a light at a distance, pointing out their own habitation, that they might not, like bewildered, despairing, over-fatigued travellers, fall down and rest on the spot where they were before they came to their appointed place. When David was pursued by Saul, by Doeg, by Absalom, by Shimei, when skulking in the the wilderness like a partridge on the mountains of Israel, beset by the Ziphites, insulted by Nabal, hunted on every side like a |Wild beast, ready to fall into every snare, trembling for his father's ;family, and all Israel whom he loved, in jeopardy every moment |of his life, entangled in the thickest thorns of perplexity, not nowing to-day how to escape to-morrow Was it unlike God shew him, and by him all the twelve tribes, in the glass of a lew revelation, on each of those occasions, some part of the suf- ferings of the Messiah and his glory, for his and their comfort, till ithe desire of their hearts should come ? In like manner, in the jtime of prosperity, lest temporal victories and deliverances should A»« *«i..^.> *r>- i-x..^ t.■.^■^^cr. ^*i.u«:~ i^~~ 1 1 J -_ ii-- - .- -=rc -MaxLcu iUi uiic i.\xi.ii.x:aa \ji. vlicil Jwj', CbUU. ClU UI'i«;;i;u. iini UiU UCUUIli- xor. r- U I Preface. plishment of the promises made to the fathers, they were shewed, as a proper antidote to such earthly infections, the glories of the Messiah's reign, succeeding to his sufferings. Has it not always been the way of our heavenly Father to lisp, as it were, and act the child with his children, speaking to men, in the language of men, the things of God ; and to every nation and people, accord- ing to the natural confusion of their own language and apprehen- sions ; that light, and spirit, and heaven, might arise upon them, like the sun out of darkness, by the just degrees of his ov^n decree, till the fulness of glory should blaze out in meridian splendour ? Hence, in the days of David, Saul, Doeg, Shimei, Absalom, Goliah, —dogs, hulls, lions, wolves, bears, serpents, vipers, unicorns, asps, were proper language for describing traitors, and false brethren, chief priests, and rulers of the people, scribes and pharisees, He- rod, Pontius Pilate, soldiers, thieves, murderers, slanderers, false witnesses, devils ; who all swarmed about the blessed Lord to de- stroy him, and in him his church. If this way of interpretation is not allowed, you must say, the Father of our spirits has been but trifling with us ; and that he only meant to shew us earthly things, because ho only used, in all his revelations to us, our own earthly language, the only one he has given us to understand. Would not this way of yours make the history of the fall an old wife's tale, or something sillier ? as if the serpent had been merely and literally that animal so-called, without any evil spirit informing and actuating him ; though the devil is called, in plain allusion to this matter, the old crooked serpent. Lastly, upon this point : We may say of every thing that was present to David, the fathers, and all the prophets, though the revelations to them run in terms corresponding, indeed, to the language, and manners, and things present with them, as God said to Abraham concerning Ishmael, who was bom after the flesh, and not by promise, " This is not thy son ; but in Isaac shall thy seed " be called ; "—which seed was Christ. Ohj. 3. David was a type of Christ ; and therefore, though we do not deny there maybe something of a spiritual meaning in some of the Psalms relating to Christ, yet there is always a true Preface. 35 rs, they were shewed, ons, the glories of the Has it not always p, as it wore, and act n, in the language of >n and people, accord- iguage and apprehen- ght arise upon them, ees of his ov^n decree, meridian splendour ? mei, Absalom, Goliah, ^'ipers, unicorns, asps, , and false brethren, !s and Pharisees, rfe- rers, slanderers, false le blessed Lord to de- d, you must say, the ith us ; and that he se ho only used, in all age, the only one he s way of yours make loniething sillier ? as that animal so-called, ing him ; though the tter, the old crooked every thing that was )rophets, though the iding, indeed, to the riih. them, as God said •m after the flesh, and n Isaac shall thy seed therefore, though we spiritual meaning in tiere is always a true il toral sense which we must keep by ; " for our spiritual cdifica- |» tion in Christ," no doubt ! And if at any time they are applied to Christ, it is only by way of accommodation, in a secondary mind of sense ; while the genuine, original, primary sense is only jrue of the type, and not of the antitype. I Ana. That David, being an anointed king and prophet, had ap- ^pointed him by the Lord an official part to act, in which sense the t)ricsts and all the other kings and prophets of that nation, as well dfts he, might bo called the visible representatives, messengers or iorticers of Christ, is freely allowed ; but that David (or any of |theui) in any other sense was a type of Christ, so as to have states, i frames, and experiences, similar to Christ's, which were typical of i Christ's states, frames, experiences, remains to be proved. Shew \ wherein David is, and wherein not, a type of Christ ; for that he I cannot be so always, is evident from Psalm xl. where it is said ,, " I come to do thy will, God — A body hast thou prepared me " — i to wit, for a sacrifice or sin-offering. How did David typically offer up himself a sacrifice or sin-offering ? or what greater like- , ness had David to the sufierings of Christ and following glory, ^ than thousands of other believers before or since his coming in the flesh ? They were all ordained to suflfer with Christ in this world, and to reign with him in the next ; nay, not only to be as he was, in tribulation while in the body, but also to glory, tri- umph, and reign, even in that tribulation itself: so that when they glory, they glory not alone in the joy to come, but in those things also which concern their infirmities. Are the saints, therefore, because they have all their adversity and prosperity given them of God for their joy, and his own glory — are they therefore all types of Christ ? But lest you say we mock, were all the Old Testament saints types of Christ ? How absurd the supposition! Why then single out David for a type, except you tell us where it is written ? It is not supposed you would make him a type also in his murder and adultery, though you would do well to consider how far your argument would lead you. As to that scheme of applying quotations from the Old Testament to Christ only by way of accommodation, though all the doctors of the world were M '* SiXi Xl>, as 'diidu^i i some of them afv;, it ia oUeii all Xo f- m , f ,' :il 36 Preface. and burlesque put upon the Holy Ghost, that it ought not even to be once named among saints as a thinor possible with God ! It unhinges at one blow the Old Testament and the New. It rests the verar-ity of all the prophets and apostles, that is, of God upon a mere moveable slip-board of dissimulation and deceit ! So that, according to it, the gospel may be yet a cunningly devised fable,andnottheaccomplishmentof thepromisesmade to thefathers. By the help of that same accommodation of yours, a sharp wit might have taught the apostles to have established their doctrine as the fulfilment of ancient prophecies, from the tradition of the elders, iEsop's fables, or even Mahomet's Alcoran, had it then existed, by taking suitable passages in those books, tearing them away from^their original sense and connection, and framing thera so as to express another quite different meaning in the same words ; which is your famous accommodation ! a business suited only to the genius and abilities of that father of lies, who is said to have solaced a congregation of witches, on the night before they were to be burnt, by preaching to them, from John xiv. 1. " Let not your hearts be troubled ; ye believe in God, believe also " in ME ;" meaning himself. But be that as it will, in his tempta- tion of the Lord, and in all his temptations wherewith he tempts people by misrepresenting the . scriptures, he discovers, to those who are not ignorant of his devices, his abundant skill and ad- dress at accommodating ! Ohj. 4. But many parts of the Psalms are such, tliat it is im- possible to conceive how they can be interpreted, as spoken of, in the person of Christ. Ans. This is such an objection as concludes with equal strength against what yourself must allow to be the apostolic application; all those things which you ignorantly bog- gle at, confessions of sin, heavy complaints, prayers and supplica- tions for pardon and deliverance, thanksgiving and exultations for these, vehement expostulations with God, with men, weighty imprecations upon enemies, Jewish language and manners (and do you scruple at them in the Psalms !), and the like, being all to be found in those very Psalms incontestibly interpreted by the apostles of Christ : so that the objection lies not against man, but the Holy Gho^t himself: take Psalm xl. Ixix. xvi. xxii. Ixxxix Preface. 37 it it ought not even possible with God! ent and the New. id apostles, that is, of limulation and deceit ! 3t a cunningly devised lesmade to the fathers, f yours, a sharp wit blished their doctrine the tradition of the Ucoran, had it then books, tearing them 3n, and framing them eaning in the same )n ! a business suited sr of lies, who is said on the night before n, from John xiv. 1. e in God, believe also it will, in his tempta- wherewith he tempts e discovers, to those (undant skill and ad- e such, that it is im- eted, as spoken of, in objection as concludes Qust allow to be the 1 you ignorantly bog- prayers and supplica- vmg and exultations I, with men, weighty re and manners (and . the like, being all to y interpreted by the ) not against man, but ix. xvi. xxii. Ixxxix. -3,xv for instances. This is such an observation as the whole height of the cause might be made to rest upon it But to be lore particular : it can be no objection against our interpretatLon 5 the Psalms, though there may be some streng metaphorical Lressions, spirited exclamations, and, to our apprehension, sev^- lil other very strange things in them, which we cannot exactly .Aew the meaning of, being certain we have all the sense or spirit S them somewhere in the New Testament. For the illustration 5 this point, you may consider our true country proverb. Every Lr casts its own shadow : which remains still tnie. though it be ^0 easy aiiair to untwist the rope, and say, which is the particukr liadow of every individual hair. And we are the easier on this lead when we hear the apostle, Heb. xi. in general discoursing of Sie holy of holies, the ark of the covenant, the golden pot that lad manna, Aaron's rod that budded, the mercy-seat, &c., as sha- llows the bodily substance whereof was Christ, and then sayiiig. I Of which things we cannot now speak particularly. ihus, ihen ttie house was built, there was the less need of the pattern Dr model; unless you will say that, because a house is built after iome plan, therefore we dwell in the house and in the plan to- gether Neither need we have insisted so much upon this pomt, k it had not been for the mischievous consequences following up- In a misinterpretation of the Psalms; many things wherein, no ioubt, as well as in all the other writings of ancient inspira^n, may be like the snufiers, pans, shovels, basins, pins, loops, taches, inops, flowers, chapiters, and certain additions of thin-work •over upon the altar of incense ; which things, being part of the tab- ernacle and temple, were typical ; yet who but a madman will offer %o shew you t..eir correspondent antitypes ? You may take also kito this account the almost universal prejudice arising from the lalse teaching of near three thousand years since the Psalms were delivered to the Jewish church: from whence our translators, ihough perhaps the most unexceptionable in the world, having had David always running in their head, have given their whole translation of the Psalms a strong cast towards him. See, for ex- ample how they have called Christ's righteousnes, as m the mar- gin Psalm XXXV. 27, "A righteous cause," not knowing so well Xo'f. 38 Preface. how to think of David's righteousness in such a connection : a.s it is not easy to see how they could, without softening the matter, and bringing it down the best way they could to fit David's case. But the most egregious blunder of this kind, perhaps, in their whole work, you meet with in Psalm xxiv. 6, where they make the Spirit to describe a generation of people under that one singular pe- culiarly appropriated character of the only Holy One and Just, who alone ascended by his own righti^ousness into the highest heavens and received the blessing from the Eternal, even power over all flesh that he might give eternal life to as many as the Father hath given him: " This," say they, "is the generation o'" them," &c., instead of " This!" or " This He ! generation of them that seek him," &c. ; This being evidently meant of the Messiah's self de- scribed in the remaining, as in the former part of the Psalm ; while the generation of them that seek him is not spoken of at all, but only spoken to, and called upon, as it were, to behold This perfect One, this King of Glory ! To justify this observation to the merely English reader, let him observe, that the word is, between this and the generation, is a supplement of the transla- tors, as will appear by its being printed in a different letter from the rest ; which is the mark whereby to know when they add any word, for which there is none in the original, to fill up what they take to be the meaning, that the sentence may run smooth with- out a break. But to return: though the meaning of many things in the Psalms may be difficult through so many causes, that it is not easy to say precisely what it is ; nevertheless, where the Holy Ghost hath vouchsafed us a clear revelation of what was hid in the mysteries of old, let us not shut our eyes against the true light where it shineth, but wisely consider that intimate union, inseparable connection, and eternal fellowship, subsisting between Christ and his church ; insomuch that they are called One, One Person, Head and Members, Spirit and Body ; so that their names are one. He is the Lord our Righteousness ; "And this the name ' wherewith he shall be called the Lord our Righteousness :" he is called the anointed ; they are the anointed : he is the Son of God ; they are the children of God in him : he is Heir of God Preface. 39 a connection : as it )ftening the matter, . to fit David's case, d, perhaps, in their rhere they make the that one singular pe- y One and Just, who the highest heavens 1 power over all flesh as the Father hath -ation ('■ them," kc.,\ >n of them that seek he Messiah's self de- part of the Psalm; is not spoken of at ; it were, to behold stify this observation ve, that the word is, jraent of the transla- different letter from w when they add any i, to fill up what they my run smooth with- many things in the causes, that it is not ;less, where the Holy 1 of what was hid in eyes against the true • that intimate union, ip, subsisting between y are called One, One Y ; so that their names i; "And this the name ir Righteousness :" he ted : he is the Son of n : he is Heir of God ; *thev are heirs of God, joint-heirs with Qhrist: he is «.e Seed of he woman; they are called Jacob Israel, and ^av.d; so ish^ Jer XXX 9 • Ezek. xxxiv. 23; Hos. iii. 5. and elsewhere. Thus, the I spouse's name, interest, and -^^^^ ^^^f ^^^f ^^ ^l);;^;:' her husband ; her debts are his debts ; her friends his fnends, her I enemies his enemies, and so in every instance ; they are one m law married to the Lord, one spirit, one body, no more twain but one'flesh, he in them, and they in him : " This is a g-at mystery ,^^ saith the apostle ; " but I speak concerning Christ and his church. What God hath joined together let no man P^^ ^^^f^'. This indissoluble bond of union between Christ and his church, whereby he cannot be considered without her, nor she without him will account for all those confessions of sin, prayers for pardon and deliverances from grievous distresses, thanksgivings, an^ ple^f "S^ of righteousness, appeals to holiness, justice, mercy, faithfulness, truth earnest expostulations with God, bitter lamentations, floods of tears, animated exclamations, heavy .denunciations, vows of obedience, &c., and all these uttered, sometimes as by one some- times as by many, in the singular or plural -^-^-'f ^^^^^ same meaning, according to the good pleasure of the Holy Ghost, who hath fully ascertained his own sense through- out the whole series of revelations taken together m their own coherence, which to the children of God are but one context, whoever were his clerks or penmen.-Suppose David not merely an amanuensis or penman, (like all the other prophets), but himself the chief speaker, and speaker of himself Indeed, in the Psalms, and it is all a riddle, paradox, and contra- diction 1 a jumbled mass of confusion ! impiety ! nonsense !-bup- pose it Christ the Lord who speaks himself, of himself (David be- ing only his prophet, secretary, or writer), and of his church m himself for could they be separated but for a moment, he from them or they from him, then they, nay the Godhead, were no more'; for he has pledged his faithfulness for it, that they cannot be separated ; suppose it Christ, I say, in this connection wih his church, and all is plain, easy, direct truth, light, glory and eternal ioy How could sinners call his righteousness theirs, if he had not called their sin his 1 Read Isa. liii. and such passages as these : I- % Zo r- 40 Preface. It pleased God to " make him sin for us who knew no sin, that " we might be made the righteousness of God in him — He bare our " sins in his own body — He was made a curse for us — In all things " made like to his brethren, except in sin." For though he had no personal sin, or sin which he himself in his own person com- mitted, yet you see how he had the sins of the elect charged up- on him. Do you marvel then when you see him, the Holy Lamb of God, standing and bearing the sin of the world, agonizing in every pore, and his soul full of that hell or wrath of God for sin which would have swallowed up the whole universe of God be- sides, and him too, in eternal ruin, if he had not been sustained by his own eternal power and Godhead — Do you consider him suffer- ing in such circumstances, I say, and marvel that he should cry, " Mine iniquities have taken hold upon me ; I am not able to look " up— The iniquities of my heels" (or, at my heels, the iniquities of those who follow me, who am their leader) " do compass me " about— My bowels are full of a loathsome disease— and this I " have because of my folly and my committed sins— O God, thou " knowest my foolishness, and my sins are not hid from thee," Psalm Ixix. 5. Thus he could say as the Kinsman-Redeemer, the friendly Surety, acknowledging for his own, standing good for, paying and discharging by himself alone, all the debts of his be- loved friends ; and yet at the same time maintaining his inno- cence, and saying, Psalm xviii. 23. " I kept myself from mine ini- " quity :" his darling and predominant sin, which he Joved and obeyed, say you, meaning it of Davi I. Who is in the right, let the Lord of David judge, and us consider. After all, perhaps, you will still ciy out, as if no key were al- ready given. How shall we explain Psalm li. ? I do confess, no- thing but a true knowledge and love (which are the peculiar gifts from God, and always go together) of that vicarious righteousness of Christ, to which the law beareth witness, and the Father beareth witness, by raising him again from the dead, and by declaring his own faithfulness and justice in justifying the ungodly for the sake thereof, when he gives them the belief or knowledge of it, will be likely to satisfy you, if you are yet unsatisfied. Therefore, before you proceed any farther in quc.L of argument, consult your own Preface. 41 lew no sin, that lim — He bare our us — In all things : though he had own person com- lect charged up- !, the Holy Lamb •Id, agonizing in I of God for sin erse of God be- een sustained by sider him suffer- it he should cry, not able to look Is, the iniquities do compass me ease — and this I IS — O God, thou hid from thee," n-Redeemer, the anding good for, debts of his be- ;aining his inno- f from mine ini- h he Joved and in the right, let no key were al- do confess, no- he peculiar gifts us righteousness J Father beareth by declaring his dly for the sake Ige of it, will be rheref ore, before msult your own. heart if you are really in love with that exchange of sin and right- ::^;^J,.or.r.o.Xy called imputed, which the whole tesUmony o God k full of ; if you believe that Jesus Christ wa. as really clothed IL the sins of them that shall be saved, or that they become as really his own, so that it behoved him to own them, and die for them washing them away in his blood, before he could be ree ot them, as that they who shall be saved, are by his Sp-t clothed with his righteousness, which is made really theirs ; so that, up- on account thereof, they are justified, accepted, sanctified and glorified of God. If this be your faith, and love, and joy, and you are not of those traitors who mean, like Judas, to discard the Lord Christ and his righteousness out of the worid, by glossing away the spirit of his mediatorial work and character, it is to be hoped, you will ponder what follows ; namely, that the objection from the title of the Psalm has been already solved, and that this Psalm, ver. 16, as being parallel to Psalm xl. 6 has been already shewn a^ an express quotation of the words of the Lord Jesus Christ. If David was the speaker in the former part of the Psalm, by what argument do you shew that he ceases to speak m the 16th verse] If you say, it is not the Lord but David who speaks there, you are guilty of Ananias' and Sapphira's crime ; nay. worse you do not merely lie to, but actually do give the lie to, the Holy Ghost. Do you conceive the Holy Ghost removes, m the xlth Psalm, that ^hich God hath no desire to, delight or pleasure in (even as the creditor hath no desire to, delight or pleasure in, the debtor's bond, or renewal of his bond, but only m the pay- ment thereof), and brings in that which he hath a desire to. de- light or pleasure in, even the doing of the will of God by Chnst ; by which will, done and fulfilled by Christ, those who are Christ s are sanctified, completed, and perfected for ever ? do you conceive this I say, in Psalm xl. and Psalm li. where the same thing is re- moved, that the Holy Ghost doth bring in another thing which is not despised ; that is, desired, delighted, and acquiesced in ; even the contrite heart, and broken spirit of David ? Can the Spirit of Ood indeed amuse us, amaze us, deceive us, by speaking the same words in the same connection, and yet meaning different things ? Were not this to juggle us out of all certainty whatsoever ? What lo T 42 Preface. could a sly Socinian sophister do more? Compare Isa. Ivii. 15. and Ixvi. 2. with Matth. iii. 17, which three passages, with others parallel to, and explanative of. Psalm li. IG-i''. if you do not see spoken of the Messiah, you may read your c.^ ^ ■■- r, 2 Cor. iv. 3. as blind and lost ; yea verily, except you repe... and believe the gospel— What ! did it not belong to him who washed away all sin, original and actual (Rom. v. 9. to the end), in his own blood, to say, that he was conceived in, or under that sin ? Was not he made under the law, the broken law, convincing of sin and wrath ? If God desired truth in the inward part, could not he shew it, and righteousness pure as Jehovah is pure ? Might not he, the true passover, and sacrifice of every kind, in sin, say, " Purge me with hysop," the emblematic sign in sprinkling the blood of the atone- ment ? Might not he say so, who was baptized with the baptism of Jehovah's wrath in his own blood, that his people might have that peace-speaking blood sprinkled upon their conscience ? Might not he say, " Deliver me from blood-guiltiness," or, as the margin reads, " bloods," who gave blood for blood, even his own blood, the blood of God for the guilt of Adam as it relates to them, and all the other guilt of those who are saved, who through guilti- ness had forfeited their bloods, even their lives, bodies, and souls, to the pains of hell for ever ? Might not he say to his Father " Create in me a clean heart, and renew within me a right spirit ? " He in whom all things were fii-st restored ; who gives the clean heart, and creates the right spirit ; might not he, who, because of the lost glory endured the wrath, and restoreth all things, having obtained the Spirit and power, say, " Restore to me the joy of thy salvation ; " and take not thy good Spirit from me ; and cause the bones " which thou hast broken to rejoice ? " Might not he who received the Holy Ghost, that he might give the gifts of God to men, say, "Then will I teach transgressors thy way; and " sinners shall be converted to thee ? " Might not he plead foi* Zion, who gave himself for the price of her redemption ? Might not he plead God's good pleasure for Jerusalem, his church, the city of the living God, who offered for her ransom that which was better than bullock, or ox, or any thing that hath horns and hoofs (Psalm Ixix. 31), even the broken heart, the contrite spirit, wheii m Preface. 43 ire Isa. Ivii. 15. jes, with others you do not see r, 2 Cor. iv. 3. ind believe the ashed away all his own blood, ? Was not he sin and wrath ? b he shew it, and lot he, the true ' Purge me with lod of the atone- nth the baptism )ple might have eir conscience ? iness," or, as the )d, even his own / relates to them, o through guilti- dies, and souls, to i Father " Create b spirit?" He in e clean heart, and e of the lost glory ing obtained the di thy salvation ; cause the bones jht not he who the gifts of God 's thy way; and not he plead for jmption ? Might , his church, the •m that which was h horns and hoofs itrite spirit, wheti 1 aT^;r.U ho offered himself a sweet -smelling through the eternal Spmt ^^f^"^ ^^^ jjoly Ghost, the T'°: thHIkt the iTJs and of the Son's, and shews to advocate.whotakesoii. infirmities, the saints, leading '>>-;" f^ tcordt tl^hf wiU of God, with h'rr:rt"ir:--'»^-^^^^ I::r.r:rt:nesaeri«ee,propit.tio.^^^^^^^^^^^ the atonen,ent and -^^^^^^'7 :^^7X^X^ ^^^ *« ^"'^ and for all their sins 1 Is not this he way .n Ghost gives his consolafons now to ^^f^y P^™° y^^^ , ,, h througi> the blood of the ^^-^f jf Jtdv :rwith the Fa- is written, " If any rnan -■ -^-^J^ '^^^^ ^,„, eleanseth " r ■ T 'Tnd tets h Snia^" *- ^ ^'-' »^ "f '.' T Z. ^t als r he whol world," namely, of them who •for ours only, hut also tor ^^^^ a different way m helieveonh^nam . ^the^ne ? ^^^.^,^ ,,erificesofa the days of David ? Moreover, now ^^ngees of the peo- broken and contrite heart or spmt -^^ '^''/^Xthe eause why ple accepted , or his repenUnce f^ a pmat s n h ^^^ they should he spared, bu.lt up, and b e^ed • P ^^^_ suffered for the private sins o the. ta|, tut n^^ ^^^^^^„, . fitted, in their public cV--ter f ^^^^^^^ J^^^ ^ .^^.^ sueh OB the numbering of the people ^^^^^ ^^^ covenant with the «— ^''j/^t, ^L entailed L a tempo- personal sin of David, the bloody^ ^^^ ^^^ ^^g. ral punishment "P-^;-^^^^:;^ I Lr from the sin, nor to dom in general, which had "o hm ^^^^ ^^^ ^^. hope from the repentance of -M" as to ^^^^^^ ^^^ ^ied. or built up and accje ^f^^'^f^ J^,, ,,, Psalm one or the other, ^o-j j^^f ;;;,if ,, deny, or the public inter- be a private P-'^y^'^."! ^*™;7l his whole church, ministered by cession of the Messiah himself for his wn ^^^^^ the Holy Ghost - ^Id Testament ^^e an J^^^^^^^ ^^^^ David, and -herein David had only h»owp^^^^_^^^^^^ ^^^ Mary Magdalene and Noah the preacher g Xo T 44 Preface. Psalm being a prayer of the same nature, spirit, and extent, with that other intercessory prayer of the Lord, John xxvii., not for the consolation of one only, but for the whole election of God, for whom the Lord, having made the atonement by his blood, makes the prayer by his spirit ; which we affirm. Who is in the right, that day will shew, when the fire will consume all but the true foundation, and that which is built thereupon by the Holy Ghost. As to the curses, imprecations, and denunciations of wrath, wherewith thd Psalms abound, they can only be uttered by him who has also power and authority to bless : so that the blessings and the cursings in the Psalms are by no means the feeble wish- ings and wouldings of a thing crushed before the moth, like David, who is both dead and buried, and his sepulchre also with himself turned to dust in its place to this day ; but they are the utter- ances of him who hath all judgment committed into his hand ; of the exceeding great and eternal weight of glory to them who love liim and his righteousness, being the called according to his pur- pose ; and of the exceeding great and eternal weight of wrath to them who hate him and his righteousness, being abominable, and disobedient, and to every good work reprobate. To strengthen this remark, it is observable, that those blessings and curses are always laid in the balance, one over against the other, as the sanc- tions of Jehovah round the blood and righteousness of the Lamb, in whom his soul acquiesceth : and they are all to be found where the sufferings and glory of Christ are unquestionably meant, as in Psalms xl. Ixix. cix. &c,, shewing, that the whole love of God, or wrath of God, are centered upon every one, as their hearts are centered, or not centered, upon the alone object of his delight, the Lamb that was slain, but now in the midst of the throne, who is the only bond and centre of union between God and his creatures, whether in heaven or in earth ; to whom be glory for ever. Amen. He, he alone blesseth, and they are blessed ; he curseth, and they are cursed : if he say it, who can disannul it ? Behold, he hath spoken to the children of his love, and said, " Come to me, ye "" blessed," &c.— But to the children of his wrath he saith, " De- " part from me, ye cursed," &c. — "As for those mine enemies, who " would not that I should reign over them, bring them hither, Preface. 45 and extent, with n xxvii., not for iction of God, for his blood, makes ► is in the right, all but the true the Holy Ghost, itions of wrath, i uttered by him lat the blessings the feeble wish- noth, like David, Iso with himself '■ are the utter- ito his hand ; of 3 them who love ling to his pur- ght of wrath to ibominable, and To strengthen and curses are bher, as the sanc- jss of the Lamb, be found where bly meant, as in love of God, or their hearts are ' his delight, the ! throne, who is ad his creatures, for ever. Amen, rseth, and they Behold, he hath Oome to me, ye he saith, " De- ne enemies, who ng them hither, >* u <• r^v face • " as it is written, Luke xix. 27. .. and slay them before "-y^^" ■ *^ ,, ^i^^e in the PsalmB; A true commentary upon »-]' J^l *at set themselves against '■'^^**'-"'"::h«Tup:X™ anaiet thy wrathful in- „ „e-Pour oat thine anger "P ^ ^u^e into .. dignation take hold "P™ ^^-^^ p^ cloL her mouth upo„ .. heU-Let shame cover hem Lt the p ^^^ "them-Let them ^ « -^ll^^,.. -The de<^ shall further "^P'*"'^* ;° fl,,; of man-And some shall arise to "hear the voice of the Son m .^^ .. shame and everlasting ~«7^^^,ltU Me eternal."- .. everlasting P-^^-tldlKing'who hath the government .. Kiss ye the Son. behold tneg ^^^^ of his Father's house "P- l-^-^^^^^^^,, ^, „f JesL, who hath from David, and behold the t^™" " ^ „„ „^„ .hutteth ^ the keys of death and heU ; -^; ?f ^"^'^^^he hath said, said to who shutteth, and no man open^h^ Beho d ^^^^ ^^^ every creature under heaven, Bless and » ^,^ iJ, into Jehovah's i^l^^^^lZ'^Z...^., the sword there, usurping the word »"* ;™° „{ the Almighty's wrath 1 out of his hand ? scattering *!>« I™^*^ °',^^y„„ ^^^d the world, and dealing with his a^idamn^^^^^ ^ ^^^^^ according to his good P~ , ^ . ,;,„3 cause? Behold favourers or opposers of "f J^^ J^ David against the -'^^*y°\''.-^.*r-ptL-vSS^tthesightof God! thos. Lord speaking in the Fsaims . j argument eurses. uttered in the ^^^^■^^^..X^^r.y of, God. bearing against, that they are an f'f^° . t^^t it is his own hi own peculiar seal and *ara -, F"- ^ Therefore, if thou Son in person that ^Pf ^^ ^^ ^/l^t God here also, you Wdst not be found fig^^^f J^^J^tt^red in the Psalms, is must allow that David in all the cu^^ ^^^ ^^^.^^ onXyi^^r.o.i^oiOoiM.-^^^^TZZ, Jn. "Let them " I will recompense, saith tne ,^^^ ^ .. shout for joy who love thy -"' ^^^.^^ ,ho wish me evil "magnified-Butletthembedestroyed^^^^^^^^^^^ ., Jhopersecutethesoulof thytotie ^ddmg <1^^^ ^ ^^^ : iniquity, and bow down their ba^k alway Xo'f. 46 Preface. " late, for a reward of their shame, who say unto me, Aha ! aha ! " To speak thus, was it not his prerogative alone, who was hated hated without a cause, insulted, scoffed, reproached as an associate with publicans and people of bad fame, a glutton, a wine-bibber, a raiser of sedition, and Sabbath-breaker, a profaner of the temple, a madman, a devil in communion with Beelzebub ; blindfolded, buffetted, spitted upon, scourged, crowned with thorns, clothed with a robe of mockery ; crucified, and blasphemed everywhere, evermore, by the serpent and all the serpent's seed, in hi.s own persojj, and in the persons of all his members — was it not his pre- rogative, I say, to utter his Father's wrath, and execute the judg- ment due upon the devil and all the devil's children ? Was he not exalted ? Sent he not the Holy Ghost of purpose to convince the world of sin, of righteousness, and of judgment, because the prince of this world is judged, and cast out with his children for ever, for theif rebellion against the Son ? Thus hach the Son de- clared, " If I had not come and spoken to you, you had had no " sin," (no sin in rejecting me); " but now I have come and spoken " to you, and done the works which none other man did, you have "no cloak for your sin~Iam come the light into the world — He " that believeth on me shall not walk in darkness — But this is the " condemnation, that the light is come into the world, and men ''loved' darkness rather than the light, because their deeds are " evil;" and therefore. Psalm Ixix. 22. &c., is said to be fulfilled, Rom. xi. 9, in the destruction of those who belitsved not the apostles testifying of Christ and his righteousness. So that, if thou believe not those same apostles, all the curses of Jehovah's power, by Christ, and for Christ's sake, shall be even poured into thy spirit; and eternity shall shew, that it was not a fellow- worm you had to do with, talking or praying about the destiny of his enemies, or those of the church ; but Christ himself, the Lord in person, God over all blessed for ever, appearing with his own blood, which you trample under foot, and wherewith he sanctified himself, and with his own Spirit, which you do despite, against you, and as many as shall continue to the death, calling God a liar by discrediting his testimony which he hath given con- cerning his Son.-The very appearance of a curse, therefore, in R/:2^^4^|,^iflsS^aJ^«Eisis;ffi£JSi#^ Preface. 47 ) me, Aha ! aha!" , who was hated led as an associate )n, a wine-bibber, mer of the temple, bub; blindfolded, h thorns, clothed jmed everywhere, seed, in hi.s own was it not his pre- execute the judg- lildren ? Was he irpose to convince ment, because the bh his children for 1 hach the Son de- you had had no e come and spoken man did, you have to the world — He 3s — But this is the > world, and men J their deeds are lid to be fulfiUed, belitived not the sness. So that, if irses of Jehovah's s even poured into was not a fellow about the destiny !hrist himself, the r, appearing with and wherewith he ich you do despite, the death, calling he hath given con- surse, therefore, in i ^ 1 «.«r« there no other evidence of the Psalm's being hell-fire. ^ ^ ^^ ^ others making What a piteous thmg >s to .ee D. ^ ^^^ palliations and apologies fo. he harsh Je P It, and unkindly genius or J'-^^^l'>\f^ ^l-Ta^s > And then deadly snake ; f or th.s ^^'-'^'^^ ^^"Zlm.r dispensation, able to be used by - -^f ^ ;3 gentleness-True -. to all which breathes nothing but love ' J ^„i curse the who rejoice in the cross of Christ Bu' "« f ^ ^^ Wul and -•^j^-tjTa^'rtrittonhe^^^^^^ or . ever heard a word of the »^' ° ^ ^j,^^ two contrary of the gospelbutfor the -^e f '^^^'^'^^f : Moses, the Psalms, the one to the other ? or is there any cu^e in ^ , the prophets, but in as far as there - J?^ " f^^j^^ „^ „,„,, Warthere ever any -°"'°';': ,rwhere is the ground, and the darkness «'°T°'^'*'^ '* "° jjew Testament, in sing- then, for any person -knovHed^g '^« ^^ ^^^,,,,, ^ pass by i„g the Psalms in churchy, t™^!'"'; "^ "i', ^^ the curses and any passage, because of the curse therem ? seeing ^^^_ blessings are both by the same ^^^f^t^M character of „al parts of the same plan, wherein ~^^^ ^^^^,, God and glory of his love, gu^ed and def^de J^^ ^^^ ^^ ^ of his all infinit* power and ^-»*' ™°^ ^^^ ;„ ,,eat>on, pre- Christ (for nowhere else 7;^;^;;^"* consuming fire."-- servatiou, or redemp^on. but m «;; „, «„,, ^^ He that would shew to ze^ tor he^^v ^^ ^^^ ^^^^^^ being against the wrath and '^e cu^es, ^s ^^^ ^^^ ^^ pull up the hedges for *« « -^ dej^ ^ing as expressly I the --«t|r;r4tt fCwh "^^^^^^^ shall be saved •- lo r- |g Preface. that "he who belioveth not shall bo danmed."— nay, " is condemned " already ;" and (while this is his character, that he belioveth not) « he Bhall'not see life ; but the wrath of God abideth upon him :" and " if any man love not the Lord Jesus Christ, let him be Anathe- " ma : Maranatha." So saith the Lord, the Spirit, to the churches, who hath cai-s to hear, let him hear. 5thly and lastly. If it be objected, that the other prophets m- troduce their prophecies by " Thus saith the Lord ;" but David m the Psalms never useth that form: therefore, he speaks not of the Lord, but of himself. Ana. The apostles have obviated this objection, by assuring us. that the Lord speaks, and not David, where no such form is used, as in Psalm xl. 16. But if there were anything in your objection, it would destroy not only the inspiration of the Psalms, but of the whole New Testament, wherein no such form is used, in the prophets, by the Lord or his apostles; God being in them all, issuing out his mandates as a King, immediately of himself. And this is a proof in comparing the Lord with his prophets, who were faithful in all things as servants, that in himself, as the Son over his own house, dwelt the fulness of the God-head bodily ; and that the apostles were not. HI the prophets, moved c ily at times by the Spirit of Christ, but always, and without intermission ; so that they needed not say, " Thus saith the Lord ;" the Lord himself being always personally, or, as it were personally, present by his Spirit, without intermission, giving his own testimony with his own mouth through them : and so, after the same manner, in the Psalms ; even as a person of authority, personally acting and pre- sent, speaking immediately with his own mouth, or writing with his own hand, shows himself by his speech or writing; and the manner thereof. After all. Qthly, if it be asked. Why are we so zealous for the right interpretation of the Psalms ? and where is the great harm of mistaking the meaning of any part of the Old Testament, see- ing the New is so full and clear about Christ. Ana. This zeal is shown for the sake of the truth in the New Testament about Christ. And the harm of mistaking the mean- ing of the Psalms, as has been already made to appear, licB m a Preface. 49 /y " is condemned he belioveth not) [loth upon him :" it him be Anathe- , to the churches, ther prophets in- d ;" but David in speaks not of the n, by assuring us, lUch form is used, in your objection, e Psalms, but of n is used, in the eing in them all, of himself. And 'ophets, who were f, as the Son over i bodily ; and that cnly at times by ermission ; so that the Lord himself ly, present by his jstimony with his ae manner, in the ly acting and pre- h, or writing with writing; and the so zealous for the is the great harm Id Testament, see- ! truth in the New istaking the mean- lO appear, licB m a • .1,;, that of however little impoitancc those „.eat ,no.s«re '"^^ ^ '^^ ;;\,,„„„Wc», yet they have 1. en ,„„pl„yea to 1" » "^; 8 ,,..,t,, those erro«, it turns ou Testament : so that^ aUn a K ^^^^^^ .^^^^^ ^ !« not fy'^\^'^,y ,„tml,er thereof hein,, as it were,, „f , n>inf »'•"" "yf-.'JJf^^ ,„t an e,™r ese.pe you in the ,,isjoint* To perfect men in faith and love. you be 56 Psalm I. 1 1 PSALM I. That the Person who is described and praised in tliis Psalm, can be none other but the very Son of God, " made of the woman, " made under the law, become in all things like unto his brethren, "except sin," may be confidently collected from the absolute pure- ness and perfection of that character, which is here delineated, and attributed to him : for, as the Lamb of God behoved to be without spot and without blemish, so this person is represented, on the one hand, as free of transgression, and, on the other, as conformed to the law of the Lord ; which is his perpetual delight and meditation.— Upon which account he is pronounced blessed, and, by a resemblance abundantly familiar to the in? )ired writers,' likened to a tree planted by streams of water, bearing fruit round all the season, prospering every way, and flourishing, with undecayed leaf, in full, undiminished, everlasting glory. Now, all this ex- actly corresponds with the glorious things, everywhere spoken of that Hbly One of God, Immanuel, under these sacred appella- tions, 'The Stem of the Root of Jesse; the Root and Offspring of " David; the Branch; the Good Olive; the Tree of Life in the " midst of the paradise of God, and on either aide of the river, " which beareth twelve manner of fruits, and yieldeth fruit every "month; and whose leaves are for the heiMng of the nations," &c. We find the Lord himself, also, in the same parabolical style, ad- dressing his disciples to the following purpose, " Now are ye clean " through the word which I have spoken unto you. Abide in me, '' and I in you. As the branch cannot bear fruit of itself, except " it abide in the vine ; no more can ye, except ye abide in me. I " am the Vine, ye are the branches ; he that abideth in me, and I '• in him, the same bringeth forth much fruit : for without me ye " can do nothincT."— And, on other occasions, dropping the figure, Psalm 1. 57 Bd in tliis Psalm, de of the woman, into his brethren, ihe absolute pure- here delineated, d behoved to be •n is represented, on the other, as perpetual delight lounced blessed, I inspired writers, ng fruit round all , with undecayed ^ow, all this ex- where spoken of ! sacred appella- and Offspring of E OF Life in the de of the river, ildeth fruit every the nations," &e. bolical style, ad- !^ow are ye clean •u. Abide in me, of itself, except abide in me. I eth in me, and I [• without me ye 'ping the figure, " My meat is to do the will of him that sent me, and to finish his " work— Lo, I come to do thy will, Oh, my God ; yea, thy law is " within my heart— Father, the hour is come , glorify thy Son, " that thy Son also may glorify thee— I have glorified thee on the " earth ; I have finished the work which thou gavest me to do. " And now, Father, glorify thou me with thine own self, with " the glory which I had with thee before the world was."— For this, in answer to his prayer, " He was raised from the dead, " crowned with glory and honour, and highly exalted, and a '' name given him, which is above every name ; that at the name ^' of Jesus every knee should bow, of things in heaven, and things " in oarth, and things under the earth ; and that every tongue " should confess that Jesus Christ is Lord, to the glory of God the " Father." Thus the Son, who became the servant of the Father to bring many sons and daughters to glory, was recompensed, made most blessed for ever, and exceeding glad with his Father's countenance.— Now, surely, such a character, and such a blessed- ness, as the legal due reward of that character, must originally, and in the first instance, belong to the Son of God, considered personally, or by himself; and to others only by way of imputa- tion, communication, and derivation from him : for, to whom, besides him alone, of all the sons of Adam, will such a character and blessedness, otherways apply ? For, separate from him, and as they are in themselves, the verdict of JehoVaH stands thus de- clared and confirmed against them all ; ' There is non^ righteous no, not one! Neither can they be justified in his sight by the deeds of the law : ' for by the law is the knowledge of sin.' They are all under the curse, shut up by the law under sin, under wrath, &c. But, though this be the situation of all who believe not the Gospel, yet " by him all who do believe are justified from " all things from which they could not be justified by the law of " Moses." Thus his people all become righteous, as the prophet speaks, not indeed through works of righteousness done by them- selves, but " through the righteousness of God, which is by the " faith of Jesus Christ to all, and upon all them that believe," who are "justified freely by his grace through the redemption that 58 Psalm, I. \ 'fi " is in Jesus Christ " — who is made of God the end of the law for " righteousness (or personal justification) to every one that be- " lieveth' — as it is written, " If thou shalt confess with thy mouth " the Lord Jesus, and shalt believo in thine heart that God hath " raised him from the dead, thou shalt be saved. For with the " heart man believeth unto righteousness, and with the mouth " confession is made unto salvation." — In singing this Psalm, there- fore, the true worshippers are directed to rejoice in Christ Jesus, their Mediator, Advocate, and Forerunner, who for them matrni- Heel the law, and made it honourable, by redeeming them from the curse thereof with his own blood ; and, being now throuo-h the knowledge of the truth set everlastingly beyond the reach and fear of condemnation by the law, they are taught to consider it in the hand of the Mediator, as 'the royal law of liberty;' to reverence it, to love it, and to obey it ; not with terror, as slaves trembling for fear of damnation, nor with mercenary considera- tions, as hirelings working for the wages of eternal life, but with the pure, generous affections of love, gratitude, and joy, before the Lord their Saviour, who hath redeemed them not only from the curse of the law, but also from all such unnallowed and dis- spiriting meditations concerning it ; constrained by his love to hate evil, and to give thanks at the remembrance of his holiness while, with holy heart-subduing awe, astonished and amazed at such sovereign, distinguishing mercy, manifested towards them- selves, they behold the terrors of the Lord falling dreadful upon all thefpfirful and unbelieving, and overwhelming them with eter- nal perdition.— So shall it fare with all those whom death, in an evil hour, shall surprise without faith, and so without Christ, " without God, without hope in the world."— Zi^e cAa^, they shall be driven away in the judgment, and burnt with everlasting fire ; whereas those, who are in union with Christ by the faith of his resurrection, shall, like the palm-tree, flourish evermore : because he liveth, who is the Lord their Righteousness, from whom their fruit is found, they shall live also, and live with God.— Upon the whole, it may be observed, that the same distinct line of inter- pretation runs visibly, like a beam of light, through the other- Psalm 1. 5&' ways utterly impenetrable darkness and obscurity of all the pro- phetic writings, but most eminently through the whole book of Psalms ; dispelling the clouds of erroneous representation, and clearly discovering the glory of God, as it shines, and ever shone, in the face of Jesus ; and darting, in every wise and understand- ing heart, the instructions and consolations of the Holy Ghost. See particularly, among many others, these following Psalms, viz;, iii., iv., v., XV., xvi., xvii., xviii., xxiv., xxv., xxvi., xxxv., xl, &c., but especially the cxix. throughout — All of which ; as shall be shown in the proper place, belong to the same class, and must,, of consequence, be opened by the same key. Xo *t 60 An Essay on Psalmody. AN ESSAY. S*hJ I ON PSALMODY. Men and Brethren, "We are the creatures of God, dependent on him for being and for well-being. He gives us all our faculties, both of mind and body, and he requires us to use them in his service and to his glory. This is our bounden duty. It is the peculiar dignity of man, who never acts more nobly than when he employs the powers bestowed upon him to the praise of the giver. None of them should be useless, but each should be exerted, whenever an opportunity offers of glorifying God. In the common actions of life, this may, and should be done : the rule is, " Whether ye eat or drink, or whatsoever ye do, do all " to the glory of God," but it is far more needful in sr iritual matters, which have an immediate relation to God and his worship. These he has appointed to be the means of shewing forth his praise. Among them singing of psalms is not the least. It is frequently commanded, and with a promise— faithful is he who hath promised—he will render the means eflfectual to answer the end. When believers employ the faculties of soul and body in singing of his goodness and greatness, he does accept the service, and testifies his acceptance. He does indeed communicate to them' by his Spirit joy and peace, and he renders singing, to the Lord, with melody in the heart, the means of increasing the melody and joy. But where is such singing ? In what church i. Among what people ? There are some. May their number increase ! It IS An Eaaay on Psalmody. 61 worth while to try to increase them, especially as this ordinance is so much neglected. The holy affections, which .should be stin-ed up by so heavenly an exercise, are generally damped by it. When it is performed with coldness and indifference, how can it produce sensations .suitable to such exalted means of grace ? Or when contempt is put upon it, bow can it convey any of the promised Idessings ? Many things have contributed to the present neglect and abuse of this ordinance, and I have been led to the following reflections, in order to try to bring it again into repv. ^e. Happy, indeed, shall I think myself, if the Lord should be pleased to make use <^f them, as any way conducive to the singing of his praises with the understanding. I shall pray and labour for it : may he give his abundant blessing. One of the first and great causes of neglecting the singing of psalms, 8ee:ns to have arisen from not attending to '■ : tl CHAP. I. The Subject of the Book of Psalms. The testimony of Jesus is the spirit of prophecy : for to him give all the prophets witness. With one voice they speak of his wonderful person, of his divine undertakings, and of his complete and eternal salvation. It is the spirit of their writings to reveal and to teach the good knowledge of the Lord. Whoever under- stands them perfectly will find the prophets treating of the com- ing of Immanuel in the flesh as clearly as the evangelists. When this most blessed event was to be accomplished in the fulness of time, a new testament witness, filled with the Holy Ghost, pro- phecied, saying, " Blessed be the Lord God of Israel, for he hath " according to his promise visited and redeemed his people, and " hath raised up an horn of salvation for us in the house of his " servant David, as he spake by the mouth of his holy prophet.s, << »rV.;/>v. Vtoira \\aain oinno, i-ha xtTQr\A bporan " Thft Lovd nfivoF lef^ Xd 62 An Eaaay on Paalmodij. himself without witness, fiver since the world began ho had l)roi)l)ct8, who foretold what Christ was to be anfl to do, who tes- tified beforehand of the sufferings of Christ, and the glory that should follow. This is the subject of the Book of Psalms. It treats of Christ, and contains the praises of the Father's love, and of the Spirit's grace, as they were manifested in the person and work of Jesus Christ, The salvation of sinners through him is the greatest dis- play of the covenant mercies of the eternal three ; therefore the psalms celebrate his wonderful person, and his divine undertak- ings-thoy describe his obedience and sufferings-his conflicts with, and victories over, all his enemies-his resurrection and as- cen.sion-hi8 sitting upon the throne, the great king of all worlds visible and invisible-his gathering together, and perfecting the' number of his elect-his coming at the last day to judge men and angels-and the glory which he will bestow upon his redeemed, when they shal be with him, and like him, kings and priests unto God and his Father, and shall reign with him for ever What subject can be more noble in itself than this: here are the grnatest transactions of the greatest personages that possibly can be-the ever blessed Trinity purposing and covenanting to bring many souLs unto glory-displaying .their wisdom, and love and power, in an infinite degree, through the incarnation, obedi- ence, and sufferings of the God-man, Jehovah Jesus, and through the effectual grace of the holy Spirit, calling and bringing the elect o experience the Father's love to them by faith in the Son's per- feet salvation and then guiding them safe by his council and might unto the glory provided for them. This wonderful theme I treated of in the Book of Psalms in a manner suitable to its dignity-it IS not only spoken of, but also celebra^,ed-not merely described, but also praised. The language therefoi. is exaTed' The sentiments are sublime. The poetry is divine. Andnowon^ der : the author is equal to the subject. He is capable of extol- log the mercies of that covenant, which reaches from eternity to eternity and of extolling them according to their true greati; Th^ psalms are the composition of the aU-wise Spirit": for tTe •^v -u«. ,paKe uy the mouth of David, and of "the other in- An Essay on Psalmody. 53 spiie.1 penmen. He guided botli their hearts and their hands The sentiments and the words are his : for the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghosts they spake as he moved them— they indited the psalms under his inspiration. The praises therein given of the person and work of the ever-blessed Imman- uel are not human, but truly divine. What may not be expected from such an author, who is by essential union one in the God- head with the Father and the Son, and who is by his office to testify of Jesus, and to glorify Jesus? If the psalms be read under his influence, they will be found equal to the subject, in every view suited to exalt the incarnate God, and, if they bo sung with gi-ace in the heart, they will increase the faith and hope of'^cvery devout worshipper. There are seveial psalms which are applic- able to none but Jesus Christ, and many expressions which could not be truly spoken by any one but by him who was God and man in one Christ. Many will receive new lustre and emphasis, when viewed in the same light. The proper psalms, which are appointed to be read on the festivals, do certainly treat of the birth, death, resurrection, and ascension of the Lord Christ, and of the coming of the Holy Spirit on the day of pentecost, in con- sequence of Christ's ascension : for, says he, "If I go not away, the " comforter will not come unto you ; but if I go away I will send "him unto you." Our reformers certainly understood those proper psalms to be descriptive of Christ, and took them in the same sense our Lord and his apostles did ; who have quoted the Book of Psalms eighty-two times. Their manner of quoting it demonstrates, that they took it for granted it was written con- cerning Christ. Indeed many passages cannot be applied to any one but to him : for instance— he appeals to God to be tried ac- cording to his innocence— to be rewarded according to his right- eousness — he desires to be judged according to the cleanness of his heart and hands— could any one of us say, " Search me to the " bottom, God, and know my heart ; try me and know my " thoughts, and see if there be any way of wickedness in me." All have sinned. All we like sheep have gone astray, and if we were to be tried according to the holy law by a heart-searching God, every I 1: xs iiiU C4. An Essay on Psalmody. mouth would be stopped, and all the world would become guilty before him. what would become of the best of us, if God was to judge us as we are. The cxixth psalm is a description of the love of Christ to the law, his study in it, and his perfect obser- vance of it. what love have I unto the law — with my whole heart have I sought thee— I have not departed from thy judg- ments— " I have sworn" (with the oath of the covenant) "and^I " will perform it, that I will keep thy righteous judgments." Are not these the peculiar descriptions of the work of the God-man, in which he was alone, and of the people there was none with' him— any more than there was in the offering for sin, when he trod the wine-press alone, and of the people there was none with him, of which the xlth psalm treats— any more than there was in bringing in everlasting righteousness, for which the Church praises him in several psalms, particularly in Ixxi, and will triumph in his righteousness, and in his only for evermore. The glory is his. No offering, no righteousness, but his, can save : the praises therefore of the great salvation of our God, which run through the book of psalms, are the peculiar prerogatives of the king of saints. They are his crown and diadem. The honours are solely his, and he will wear them with unrivalled fame. His name is King of Kings, and Lord of Lords, and the armies of heaven follow him with one mind and one heart, ascribing unto him honour and glory, and blessing and praise, for ever and ever. Amen. But although the work was altogether his from first to last none bemg capable of any part, but he who is God as well as man' yet eternal blessings on him, he did it for us and for our salvation! His people have an interest in what he is-God in our nature- they have their share in what he did and suffered for them, and they have an unspeakable benefit in what he is now doing for them ir the presence of the Father. By believing they have par- don and peace through his offering on the tree. By believino- t..ey put on the Lord Jesus Christ, and find acceptance in his righteousness. By believing thoy commit their persons and con- cerns mto his hand.. • :.d he ever li veth their prevailing intercessor ob^m for them every n.edful blessing. Thus they learn to trust him, and in trusting, to experience his faithfulness. He gives An Essay on Psalmody. 65 them cause to love him, and to rejoice in him. For having re- ceived a new birth and life in him, they can sing the psalms of his nativity, and join angels and men in ascribing glory in the highest to the incarnate God. They read of his dying love in several psalms, and they worship him for bearing their sins, and shame, and curse, in his body and soul upon the cross : the lamb that was slain and redeemed them to God by his blood is the con- stant theme of their grateful songs. When they read or sing the psalms of his resurrection, they look upon him as the first fruits of the dead, the earnest of the whole harvest, and with rateful hearts they bless him for making, and for keeping them alive to God. They share in all his victories and triumphs, being his happy subjects : for he has a kingdom, which is celebrated in many of the psalms. These treat of his almighty power to rule nil beings and things, and of the sweet sceptre of his love, by which he governs his willing people. He manifests to them the greatness and majesty of his kingdom, so that under his royal protection they find deliverance from the temptations to sin, and from the miseries of sin, and through his special love he gives them here in the kingdom of his grace a happiness, which all the king- doms of the world, and the glory of them, cannot possibly give. They live happy indeed : for he makes them sing of the good of his chosen : they do rejoice in the gladness of his nation, and they glory in his inheritance. These are high privileges ; but they are only the earnests of that kingdom which endureth for ever. O w^hat glorious things are spoken of thee, thou city of God, in which the great king delighteth to dwell, and to manifest his glory. Wonderful things are written of this everlasting kingdom in the Book of Psalms with which his happy subjects mix faith, and can then sing them with a hope full of glory and immortality. The psalms throughout so describe the king of saints, that they who partake of his grace may find in them continual exercise of their faith, and continual improvement of it : for they have an interest in all he was, and in all he is. Was his trust in God un- shaken ? They hope he will make theirs stedfast. Was his walk holy, harmless, and undefiled? They depend on him for strength to tre id in his steps. Were his tempers perfectly holy ? They 5 66 -471 Esmy on Psalmody. II admire his example, and through his spirit they daily put off the old man, and put on the new. Was he carried through the great- est sufferings with entire resignation ? They look up under all their trials for his promised support. Has he all his enemies under his feet ? They are waiting in joyful hope for the fruit of his conquest. Is he now in our nature in the highest glory ? It is promised them, their eyes shall see the king in his beauty. O blessed prospect ! They shall soon be with him, and like him too, when they shall see him as he is. The psalms are so written of Christ, that every believer may find comfort in what he reads or sings. Christ being the head of the body, the church, all the members do share with their head in what he is and has, in his incarnation, life and death, resurrection and intercession, yea, they shall live and reign with him for ever and ever. That my mean- ing may be better understood, I will give an instance in the first psalm. Let us consider, how it is to be undei-stood of Christ, and in what manner it is useful to those, who through faith are one with Christ. As it treats of Christ, it is a proper preface to the whole book. It gives an account of the subject, and is an abridgment of it, containing in substance what is largely handled in the other parts. For Christ is here described under the character of that perfect person, who was to retrieve for his people all the losses of the fall. He was in their nature, and yet he was by nature and practice, in heart and life, separate from sinnei-s ; negatively he had not the least communion with them, being without one spot of sin, posi- tively he was perfectly holy. He fulfiUed all the righteousness of the law in its highest requirements, both in obedience to its pre- cepts, and also in suffering its penalties. Thus he became to his people the tree of Hfe, having life in himself, as God self-existent, and having life communicatively, as God-man, to bestow upon every branch in him.— I am the vine, says he, ye are the branches, by him they are quickened, in him they live, through him they become faithful, and by his influence they prosper and brino- forth much fruit to the glory of God. Herein they are directly contrary to the wicked, who are never quickened by him, but left to perish in their sins. An Essay on Psalmody, PSALM r. 67 1. Successful are the steps of that person, who never walks in the council of transgressors, and in the way of sinners never stands, and in the seat of mockery never sits. 2. But in the law of Jehovah is his delight, and in his law will he meditate day and night. 3. For then he shall be like a tree that was planted by the streams of waters, which will yield its fruits in their season, and its top-shoot shall never fade, but whatsoever he shall take in hand he shall be able to make it prosperous. 4. It shall not be so with transgressors, but they shall be like the chaff that the wind blows away. 5. Because the transgressors shall not be set up in judgment, nor sinners in the congregation of the righteous. 6. For Jehovah acknowledgeth the way of the righteous, but the way of sinners shall be destroyed. This psalm is a general description of the functions of Jcgus in his work, shewing what steps he was to take for the salvation of his peo- ple : he jvas to be a man like us in all things, excepting sin ; from which he was perfectly free : no thought of it ever entered his mind, not one m( ment did he decline from the way ox duty, but always acted um er the influence of divine love, in his life, and by his example, repi oving those who made a mock at sin. He was holy, harmless, and undefiled in his nature, and separate from sin- ners in his practice : for He was perfectly acquainted with the divine law : it was his continual study, and to obey it was his continual delight — It was his meat and drink — " Lo I come," says he, " to do thy will, O " God : ' He rejoiced to fulfil its precepts by his life, and he was a willirg sacrifice to suffer its penalties in his death. In both he magniaed the law, and made it infinitely honourable. And Thus it became him to bring many sons unto glory. Whatso- ever he undertook for them had perfect success. He was the tree of life watered with abun lant streams of grace, the spirit being given not by measure unto him ; a tree subject to no change, but always growing and flourishing, always bringing forth fruit, and 68 An Ess'iy on Psalmody. making every branch in it a partaker of the heavenly influences- of the stock upon which it grows. But, the transgressors, who are not grafted into him by faith^ have no spiritual life, nor fruit — they are lighter than vanity itself:: and they shall be driven from the judgment seat of God, as easily as any light chaiFis driven about by a strong wind, and they shall be justly banished for evermore from the general assembly and church of the first born. For Jehovah always approved of the way of the righteous, whom he chose and called, and justified freely by his grace through the redemption which is in Christ Jesus, but the way of transores- sors he disapproves, and they -hall soon utterly perish. In this sense the psalm is true of Christ, but believers have- their share in the blessings of which it treats : for in his success they partake. They have fellowship with him in every step which he took to work out their salvation. When they have re- demption through faith in his blood, and free acceptance through faith in his righteousness, then they walk humbly with him, and he puts his fear within them. He teaches them to depart from evil, they do not walk in the council of the ungodly, nor .stand in the way of sinners, nor sit in the seat of the scornful. But he puts his law in their inward parts, and writes it in their hearts ; in their renewed mind they are brought to delight in it ; they make it their continual study, and through grace to walk in it is their continual practice. Yea, they live by the faith of the Son of God, as branches in the tree of life : because he lives they shall live also ; drawing from their life-giving root every thing needful to mortify sin in them, and to enable them to bring forth fruit unto God. Thus he separates them from transgressors, who live and die in their sins, these are like chaff, which the wind driveth away. Because they shall not stand in the judgment of God, nor come into the church of Christ. For the Lord with his loving kindness regarded the way of the righteous, but the way of transgressors shall perish. Thus believers look upon the psalms. They consider them as treating of the glorious person and work of the God-man, and nly influences him by faith ^ I vanity itself:. God, as easily md they shall assembly and ;he righteous, ?race through ' of transores- sh. )elievers have in his success Q every step they have re- ance through i^ith him, and ) depart from nor^stand in 1. tes it in their delight in it ; ce to walk in 3 faith of the he lives they . every thing o bring forth live and die riveth away, od, nor come e way of the lider them as rod-man, and An Essay on Psalmody. qq considering themselves in him, as members under him their head quickened by his spirit, and receiving all the blessings of spiritual life out of his fulness, they caa understand and sing the praises -of Immanuel, with melody in their hearts : for they can apply to themselves the benefits of his atonement and righteousness of his intercession and glory, and this renders the psalms precious, and smging them an high ordinance. Their God does meet them and bless them m singing psalms. While they express their love to him, he communicates his love to them, and they have fellowship ^ith the Father, and with his Son Jesus Christ by the Spirit But this will be more evident from considering some particulars .relating to the subject ; such as CHAP. II. The Scripture Names of the Psalms. There are three Hebrew names often used in the titles of the ^psalms, which the Septuagint have translated psalms, hymns and songs. The word rendered by them hymns, is Thehilim, which is the running title of this book, expressive of the general design and IS. an abridgment of the whole matter. It comes from a He- brew word, that signifies the brisk motion of light, shining and putting Its splendour upon any object, and this makes it bright and Illustrious. Hence comes the propriety of the word, as it is used to praise, which is to set an object in the light ; that the rays shining upon it may render it splendid and beautiful, and thereby glorious and praise-worthy. Such are the psalms. They are rays of light— Enlighteners, (if I might use such a word, and it is the literal sense of the Hebrew hymns) intended to manifest the glory of the person, and to shew forth the praises of the work of God- Jesus: for light, and its various uses in nature, is the appointed •emblem of the Lord Christ. He is distinguished by this name throughout the Old Testament ; and he applied all the passages to himself in the New, when he declared— " I am the light of the 70 An Essay on Psalmody. .'I M. I _ wor d -■' I am not only the creator of light in the material: _ world, but also in the spiritual world-darkness covers the earth ^^ and gross darkness the people, until I, the light of life, arise upon their souls : and when I come with healing in my rays, in that _^ day shall the deaf hear my words, and the eyes of the bUnd shall see out of obscurity and out of darkness." Jesus gives eyes to see with, and light to see by : he opens the eyes of the understanding and m.' es spiritual objects visible : so that, whoever >s enlightened with saving knowledge, has it all sZJr^ T M ™" "" '"^ *" '''™- He is the bright day star wh.ch shmes throughout the volume of revelation ; but in no exalte'd" n h"" T ^'^ " '"" ^"^ °' ^^'"'"'- Here he is "ve 1 ^ • Tr f"'^'- '"'■ ""^ "'■°'« »-*P'-« does not g^v greater hght .nto what he waa to be, and to do, and to suffer — i» tr"'" f-^'oy-ent from his tender age until his' crucifixion, than ,s to be found in those divine hymns • nor are L:r: rnTh'^k'T*"""^"* ''" P---' 'l-th,re„u;ec IoL ascension and his kingdom which ruleth over all. In the psalms t^:"^ *f •"^O"''*^'' '^y^^' -SH while he ITrlT: th, I 1 1 ■ *' '* '■"""" '" *•'<' ?<"■«» of Jesus Christ L saving truth he will more happily enjoy in his heart the benefits hi e rttr' ^^'"^"°" " ''' '"«'™^*^ Jehovah May in-iiX lead nlfh T "^ ^ ^"^ "^""^ ^^^^ ^ '^ t^e ahin^ in; onntrrurth\3dr""""^^"^' -' ^^'■"- i a wanrcrfo^^r reVirbfr *t --■ - -^-^ '^ God, fnd^he „i^ n he t.'" f "P*"" "^ "»^ *e ete^al the everlasting covenant" Thu^saitW^Tf tT """" '" lii 7 8^ P^i,«M Ti. • 7^ -^""s saith the Lord of hosts TZech »• 7. 8), Behold Ibnngforth my servant, the branch," the ptm-' 1 n the materiar )vers the earth, life, arise upon y rays, in that the blind shall : he opens the cts visible : so ige, has it all le bright day on ; but in no ». Here he is ture does not and to suffer, age until his tnns : nor are , resurrection, n the psalms, le was grow- true believer e knowledge 3 Christ. As >d with this the benefits lovah. May as the shin- is, and shin- it translates us a noun, it ninenee, the known and the eternal lesh, and to nsaction in tosts (Zech. the prom- An Essay on Psalmody. yj ised branch, which was to spring from the root of Jesse : and again Zech. V. 12. 13. " Thus speaketh the Lord of hosts, Behold the' man whose name is the branch, and he shall grow up out of his pla^e, and he shall buUd the temple of the Lord (in which the Godhead shall reside), even he shall build the temple of the Lord and he shall bear the glory, and shall .it and shall rule upon his ^^ throne, and he shall be a priest upon ] :s throne, and the counsel of peace shall be between them both," between Jehovah and the branch : for the branch having grown up in his place was in the temple of his body to ratify the counsel of peace : he was to estab- hsh It in his life, and to fulfil it in his death, and having by dyinc conquered death, and him that had the power of death, he was to rebuild the temple of the Lord, as he said unto the Jews-" De- "stroy this temple, and in three days I will build it up • " which he fulfilled by building up the temple of • his body natural and thereby he demonstrated that he will in due time perfectly com- plete the temple of his body mystical, which is his church : for he is a head to all his members. He quickens them by his grace and actuates them by his influence. By union with him they live by communion with him they gi-ow. His Spirit breathes through the church, the which is his body, and enables the members to grow up into him m all things, who is the head, even Christ; whereby he teaches them, and it is a great part of their growth how to acknowledge their obligations with increasing humility to their glorified head. He rendei-s the salvation of Jesus finiihed upon the cross the sweet subject of their spiritual song. His dying love they would keep ever in mind ; they would have it always warm upon their hearts, and always upon their tongues. His passion on the tree is their never ceasing theme : God forbid, say they, that we should glory, except in the cross of our Lord Jesus Christ. In this they -lory, and in this alone, with their voices, and with every musical instrument, but chiefly with the melody of their hearts, they endeavour to praise him, who was slain, ami hath redeemed them unto God by his blood. It becometh them well in the house of their pilgrimage, thus to sing the triumphs of the worthy lamb : for it is to be in their father's house the most blessed subject of their endless sonff. Th^ f,Pn f>.n„oon.i +; » 4.^^ 72 An Etisay on Psalmody. a thousand, and thousands of thousands of angels, and the great multitude which no man could number of all nations and kindreds, and people and tongues, harping with their golden harps, in full concei-t join in praising the crucified Immanuel. — " Worthy is the *' lamb that was slain to receive power and riches, and wisdom "and strength, and honour and glory, and blessing. Ameit. Hallelujah." There is another Hebrew word, SHeR, which the Septuagint constantly render a song, frequently applied to the psalms. It signifies rule and government, and is used for any principality among men. Hence it is very properly spoken of him whose kingdom ruleth over all. The prince of peace is one of his high titles. He is called the prince of the kings of the earth — a prince for ever — of whose government and peace there shall be no end. To this empire he had an unalienable and indefeasible right, being in the one Jehovah possessed of the same perfections with the Father and the holy Spirit. But the most common view in which the psalms consider him, is that of the God-man, King-mediator, whose principality is the most glorious reign of grace. He sits upon his throne freely to bestow all divine blessings upon his redeemed, and he is Messiah the prince who was raised to his kingdom by the covenant of the eternal three : in which ^ ■-) en- gaged to be a surety for his people ; and in their nature, and in tlieir stead, to satisfy all the offended attributes of the Father, by his holy life and death, and the Father engaged to give him a kingdom with all power in heaven and earth. Accordingly in the fulness of time he was manifested in the flesh, and for the joy that was set before him, he endured the cross, and despised the shame, and is set down at the right hand of the throne of God. He is greatly exalted, far above all principality and power, and might and dominion, and every name that is named, not onl)' in this world, but also in that which is to come. The once crucified is now the enthroned Jesus, King of Kings, and Lord of Lords, almighty to save his people from all their sins, and from all their enemies. The glories of Immanuel in this respect are celebrated under the name SHeR, in several of the psalms. In the xlviith psalm for instance, all the people are called upon to clap their An Essay on Psalmody. 73 hands for joy, and to shout unto God with the voice of triumph, because Jehovah Jesu8 is the great king over all the earth. His happy government, under which believers receive all their bless- ings, was to be the constant subject of their grateful song. Sing- ing was using words and sounds to express the praises of the king of saints, and their joy in him. It was so much the ruling and leading subject, that every hymn reminded them of Messiah the prince. Whenever they were happy in their hearts, they expressed it by singing the praises of that most glorious person, who was made flesh, humbling himself to be obedient unto death, even the death of the cross, and who thereby became the head of all princi- pality and power. He ruleth the almighty Immanuel over every creature, and every thing, God-man upon his throne, till all his enemies, death itself, be destroyed, and then he will reign with the Father and the Spirit for ever and ever : for his reign is ever- lasting, and of his kingdom there shall be no end. This was the delightful theme in the Book of Psalms. The Old Testament saints were never weary of celebrating Messiah their prince, the Lord and Saviour of his people, made an offering for their sins, dead, risen, and ascended to his throne. This is still the sweetest subject in the church of God. Happy are they, who have the Lord Christ ruling over their outward estate. Thrice happy they, who have him ruling in their souls. O what happi- ness is it tx) have set up within them the kingdom of God ! which is righteousness, peace, and joy in the Holy Ghost. None have greater reason to rejoice with joy and singing, than they who have Ohrist dwelling in their hearts by faith. It was one principal design of those sacred hymns to keep up this holy joy, that if any were merry they might sing psalms and be glad in the Lord. Sensible of his tender care and royal protection, with what joy- ful lips will they extol their king ? They would have all within them to bless his holy name, and would be praising him with psalms, and hymns, and spiritual songs, rejoicing all the way to Sion, and making heavenly melody in their hearts unto the Lord. These three names take in the subject of the whole book— the hymns contain the praises of Immanuel, our sun of righteousness ^the psalms treat of his taking our nature, and in it being cut off I 7. 74 -471- Essay on Psalmody. for his people, that tlirough his death they might live — the songs celebrate the glories of his kingdom, both in earth and heaven, in time and eternity. Besides these names of the Book of Psalms. there are several other things written in scripture concerning them, which confirm the account here given of their reference to the ever-blessed Messiah, king of saints, and which will be i'arther il- lustrated under the consideration of I CHAP. III. Some Passages of the Old Tei^tament, coticei-nhig the Book of Psalms. These passages are either such as command the singing of paalms, or such as lay down rules for singing them properly : of the first sort we find frequent mention. " Give thanks unto the Lord, call " upon his name, make known his deeds among the people : sing *' unto him, sing psalms unto him : sing unto the Lord a new " song, sing unto the Lord, all the earth : sing unto the Lord, bless " his name, shew forth his salvation from day to day. Make a "joyful noise unto the Lord, all the earth, make a loud noise, and " rejoice, and give praise : sing unto the Lord with the harp, and " the voice of a psalm. O clap your hands, all ye people, shout " unto God with the voice of triumph i for the Lord most high is " to be feared : He is the great king over all the earth : sing forth " the honour of his name, make his praise glorious : sing psalms " unto God, sing psalms ; sing psalms to our King, sing psalms, "for it is good to sing psalms to our God : for it is pleasant, and " praise is comely : sing ye praises with the understanding : sing ''ye praises with the whole heart: let every thing that hath " breath praise the Lord. Amen. Hallelujah." In obedience to those commands, believers exhort one another to this delightful exercise : " come let us sing unto the Lord, let Jus make a joyful noise to the rock of our salvation (Heb.'our "Jesus). Let us corae before his presence with thanlcsmv,-nfr anrl An Easay on Paahiody. 7^ " make a joyful noise unto him with psalms." And what wns thus expressed in the congregation, every believer in private ap- plies to himself and practises. " Bless the Lord, my soul, and " all that is within me, bless his holy name : while I live will I " praise the Lord, I will sing pra « ^-^rifice of Christ, and that the benefits ascribed to them were to signify the ^a.es which flow to his redeemed from his sacrifice : for th^h this alonejustice was satisfied, wrath appeased, atonement Ze the ^nscence purged from guilt, the sinner freely pardoned Mly justified, yea sanctified and perfected for ever : so that by hS oa^ng he saves believe, from all sins and all miseries, Ldgi" them enjoymentnow of all h\««^nr,o„„^ ,„:,,_. , ., ' ""^^^^ o -^""-^ niii secure to tiiem eternal 1 the (lay of jeginniiijLf of your burnt feringH, tliat your God : [ezekiah ob- >ollution8 of louse of the iccording to f's seer, and 3f the Lord brumenta of ekiah com- d when the 30 with the vid king of ingers sang, d until the rheir music 3 memorial, e joy flow- ill the sac- 3 faith and •e-ordained type from f time ap- 'he apostle tiat all the sacrifice of dgnify the )r through lent made, )ned, fully by his one , and gives am eternal An Essay on Paalmody. 77- enjoyment. Here is the foundation of all joy. From hence flows peace with God, and love to God with every blessing of his love. All comes through the bleeding lamb, and is the fruit of his cross and pafision. This is the glorious subject treated of in the psalms, and the singing, and the music of the Old Testament, were entirely in praise of this. While the burnt oflfering was consuming on the fire of the altar, all that sound could possibly do with voices and instruments was exerted to rouse the attention, and to inflame the affections. The full concert was to excite the highest sentiments^ of thankfulness in the view of that one offering, which was to bear the fire of the father's wrath, and thereby was to become an odour of a sweet smell, a sacrifice acceptable, well pleasing to God. No blessing is beyond this. No joy is to be compared with the joy of this. If any one had been present who did not know the occasion of this wonderful rejoicing, and had asked good Ilezekiah what they meant by this music, which made the very earth ring again, he would have graciously informed the enquirer : — We are now triumphing in stedfast faith of the fulfilling of the promise, that God will be incarnate, and will come to take away sin by his sacrifice : therefore we enter into his gates with thanks- giving, and into his courts with praise. We rejoice in our hearts in the future offering of the lamb of God. Although we have divine words, in which to express our joy, yet our present sense of it is only according to our faith. When this is lively our joy is unspeakable and full of glory : for it brings a foretaste of that fulness of joy, which we shall have, when we shall receive the end of our faith, even the eternal salvation of our souls. Then all the blessings, all the glories of heaven will come to us through the redemption that is in the blood of the lamb. Hence, while the burnt offering is consuming on the altar, we make the most joyful noise we possibly can, singing and triumphing in the offering of Immanuel : for we believe it will be a sweet smelling savour unto God, and through it we shall enter within the veil, even into heaven itself. There we shall take up the same most blessed sub- ject, and celebrate the lamb that was slain with never-ceasing, praise. m Itf 5jf«^ I fi*> 78 I An Essay on Psalmody. I The answer which I suppose Hezekiah would have given, is perfectly agreeable to David's own account of this matter. He relates veiy clearly for what end the psalms were revealed, and were sung in the temple service. We find it thus described, 1 Ohron. xvi. " David appointed the Levites to minister before the " ark, and to record, and to thank and praise the Lord God of Is- " rael," ver. 4 and again, ver. 7. " Then on that day David deUv- " ered first this psalm to thank the Lord into the hand of Asaph " and his brethren : give thanks unto the Lord, call upon his name, " make known his deeds among the people : sing unto him, sing " psalms unto him, talk you of all his wondrous works : gloiy ye " in his holy name, let the heart of them rejoice that seek the " Lord." We have in this passage a very clear description of the design of the Book of Psalms. It was first to record ; the word signifies to cause to be remembered. The psalms were a standing memorial, to bring into mmd the wonderful love of the ever blessed trinity m saving sinners through Jesus Christ, and to keep it fresh and lively upon the hearts of believers. We are apt to forget this our greatest good, and therefore God has graciously recorded it in his word. Therein he has promised to sanctify the memory to re- tfiin it, and in the use of the psalms he bestows this blessing. When they are read and mixed with faith, then they are meditated on with delight, sung with melody, and help to keep the heart warm in its attachment to the beloved Jesus. When they are thus treasured up in the mind, and brought into constant use, behevers learn, in singing them, to rejoice in the infinitely perfect stKTrifice of Immanuel, and to triumph in his divine righteous- ness. The psalms are the means appointed of God to answer those ends ; and they do by his grace. They stir up the pure minds of his people by way of remembrance. They afford them proper matter and choice words, and when sung with significant sounds, they excite affections to Jesus, as holy and as happy, as they can be on this side of heaven. The use of the psalms was also to thank : " give thanks unto the Lord : for his mercy endureth for ever," seems to have been the c'iorus of all the ancient hymns. The word which we trans- An Essay on Psalmody. 79 late to think, signifies to give the hand of Gcd, as an acknowledg- ment that all power was his. The hand is power. Our power extends as far as our hand reaches. The hand of God is every- where, and his power is infinite. The custom of paying homage in ancient times explains this usage of the word, 1 Chron. xxix. 23, " Then Solomon sat on the throne of the Lord as king, instead " of David his father, and prospered, and all Israel obeyed him. — " 24. And all the princes, and the mighty men, and all the sons " likewise of king David submitted themselves unto Solomon the " king — Heb. gave the hand under Solomon the king." This was an expressive ceremony : they kneeled down and put their hands under his ; thereby confessing that their power was subject to his : and in this manner they paid him homage. There is a curious letter extant of king Hezekiah, which farther explains both the expression and the custom. He says in it to the people, 2 Chron. XXX. 8. " Be ye not stiffnecked as your fathers were, but yield " yourselves, Heb. give the band unto the Lord," fall down before him, and ascribe all your power to vae Lord — acknowledge him to have all power in heaven and earth. Thus give the honour due unto his name. Confess that all your good comes from hiui, and that he keeps you from all evil. Every blessing which you receive in eaifch, or hope for in heaven, acknowledge to be from the good pleasure of his own will, and to th^^ praise of the glory of his free grace. Most of the psalms were written, and should be sung, with this spirit. What David felt in his own heart ; the free-will offerings of the people towards the building of the temple, the same he would excite in others, when they read or sing th« psalms. 1 Chron. xxix. 10, &c. " Wherefore David blessed the " Lord before all the congregation, and David said, Blessed be " thou Lord God of Israel, our father, for ever and ever : thine, " Lord, is the greatness, and the power, and the glory, and thu " victory, and the majesty : for all that is in the heaven and in " the earth is thine : thine is the kingdom, Lord, and thou art " exalted as head above all : both riches and honour come of thee " and thou reignest over all, and in thy hand is power and " might, and in thy hand it is to make great, and to give strength ■" unto all : now therefore our God we thank thee, and praise thy vjk> 80 A7i Essay on Psalmody. " glorious name." How deliglitfully does he here describe one gieat end of singing psalms. It was to ascribe to the Lord all the glory of his word and works and ways — with voices and instrumerts, but chiefly with the music of the heart to praise hira for his goodness, and to bless him, because his mercy endureth for ever. There is another word used, 1 Chron. xvi. 4. The psalms were to record, and to thank, and to praise (Heb. Hellel) the Lord God of Israel. But this has been treated of in the beginning of the second chapter. It is the running title of the psalms, and signi- fies the action of light in the material world, and from thence is applied to the action of the sun of righteousness in the spiritual world. Singing psalms was not only to remind us of him, but also to lead us to ascribe to him all the blessings of nature and grace, of earth and heaven. All are from him— the gifts of his free unmerited love, and call for the tribute of constant thankful- ness. He created the sun, and ordained it to dispense every earthly blessing, that it might be a lively picture of the true light, who communicates spiritual life, with all its comforts. While the believer looks upon the most glorious Immanuel in this view, and has a warm sense of his obligations to him, how sweet is the exercise of faith ! He finds the courts of the Lord to have some of the blessedness the palace itself. Such they were to him, who said, " Blessed are they that dwell in thy courts, they will be " still praising thee. Selah." They will be still acknowledging their debt m psalms and hymns and spiritual songs : which is the very employment of the saints round the throne, and which is the divine ordinance to express our communion with them, a d to bring us a foretaste of their happiness. From this passage in Chronicles we see the use of the psalms in the Old Testament, and for what end they were then sung in the church. It was to remind believers of the wonderful person and of the divine works of the incarnate Jehovah, that they might admire his matchless beauty, and adore him for his most precious love. With happy and thankful hearts they used daily to sing of hira in the temple service. The concert will never be excelled An Essay on Psalmody. 81 •ibe one Lord all ces and dse hira reth for US were prd God y of the d signi- hence is ipiritual lim, but ire and s of his lankful- e every the true While lis view, Bt is the vei some I to him, r will be (pledging jh is the 2h is the , a id to e psalms sung in il person sy might precious Y to sing excelled upon this earth, and the effect which accompanied it, will only be equalled in heaven. The subject — tlie number of voices and instruments — the excellence of the music and of the performance — and the divine approbation which crowned the whole, by a miracle confirming the faith and strengthening the hopes of the congregation ; these are most nobly described in 2 Ghron. /. 11, 12, &c. Solomon had finished the temple, and had brought the ark of the covenant into the holy of holies : " And it came to pass, " when the priests were come out of the holy place : for all the " priests that were present were sanctified, and did not then wait " by course : also the Levites, who were the singers, all of them of " Asaph, of Heman, of Jeduthun, with their sons and their breth- " ren, being arrayed in white linen, having cymbals, and psalteries, " and harps, stood at the east end of the altar, and with them an " hundred and twenty priests sounding with trumpets : it came " even to pass, as the trumpeters and singers were as one, to make " one sound to be heard in praising and thanking the Lord. And " when they lift up their voice with the trumpets and cymbals, " and instruments of music, and praised the Lord, saying, for he " is good, for his niercy endureth for ever : that then the house " was filled with a cloud, even the house of the Lord : so that the " priests could not stand to minister by reason of the cloud : for " the glory of tlie Lord had filled the house of God." All Israel met upon this occasion, a very great congregation, from the enter- ing in of Hamath, unto the river of Egypt. They came to the dedication of the temple, knowing that it was a type of the body of Christ, and prefigured his coming from heaven to dwell with men on the earth. The filling the temple with glory was to teach them that a person in Jehovah was to tabernacle in the manhood of Christ. In him the fulness of the Godhead was to dwell bodily, and out of his fulness they should receive grace for grace. While they were looking forward with joyful hope, and singing the praises of this most blessed event, the Lord gave them the sensible proof, that he would come and inhabit the temple of his body, and would also come and dwell in their hearts by faith. Once in the end of the world God was manifest in the flesh, but in eveiy 6 >. 82 ^n Essay on Psalmody. a^A and ivth chapters are a comment on the xcvth psalm : as the viith chapter is on the cxth : and the xth is on tlio xlth. Whoever will attend to the manner in which the apostle reasons upon these passages, will readily perceive, that he does not enter upon any formal proof of the design of the Book of Psalms, or of Christ's being the subject of them. He does not aim at any such thino- ; but takes it for granted, and argues upon it as an established truth. Indeed it was at that time the belief of the whole church. There was then no doubt but all scripture treated of him — "To him give " ALL the prophets witness " — He was their one subject. But more especially in the psalms he was set forth, and was to be highly exalted, with all the powers of poetry, and with the sweet- est sounds of instruments and voices. These hymns were inspired to celebrate his matchless fame and renown ; that whenever be- lievers felt themselves happy in the knowledge and love of Jesus, here they might find proper matter and suitable words to raise their gratitude, as high as it can be on this side of heaven. We have also the apostle's practice and experience to recommend his use of the psalms. He sung them with delight, as well as quoted them with propriety. His love to Jesus run as high, as love ever will upon earth. He speaks of him continually as the perfect delight of his soul, on whom he had placed all his affections, and whom he found every day worthy of more love than his narrow heart could contain. how precious was his Saviour, when he could say — " What things were gain to me, those I counted loss " for Christ : yea doubtless, and I do count all things but loss for " the excellency of the knowledge of Christ Jesus my Lord, for " whom I have suffered the loss of all things, and I do count them " but dung, that I ma> win Christ." Happy Paul ! what must he have seen in Jesus, who could account it an honour to suffer shame for his name, and an infinite gain to win Christ, though with the loss of all things ? O happy, thrice happy man, who could cany the cross of Christ, and esteem it as his crow^n. God forbid, says he, that I should glory in any thing, except in the cross of our Lord Jesus Christ : for I count not my life dear to myself, so as I may but live and die fulfilling his will. And this was not a flight of fancy, or a and arose froi heart. This " worst house c and sou I anc ever he sutfei did he give o attachment t with many a there, with h tude, and in i break out in " prayed, and f)risoners hej with this thi dantly for th holy name : praise thy m From the; church undei lieveis alwa^ voices makii firmed this i worship. T them to thei in one place, abuses in sir sider RuLen I Singing of 1 outward ser An E n.y on Pmlmo'fy, 89 i)f fancy, or a mere rai t of enthusiasm, but It v\ 'ucr love, and arose from real cxpei .'!nce of the prcciousnesN of .]< hus to his heart. This heavenly lover wa^ tht ibject of his songs in the worst house of his painful pil. -^#.'>. Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4303 00 An Essay on Psahnody. fection of the renewed and spiritual mind : for no man can use the psalms as an ordinance of God, who has not received the Spirit of God: without him we can do nothing, being dead in trespasses and sins. And after he is received,, he is the continual breath of spiritual life, yea, as much as the air wc breathe is cf natural life. Every spiritual sensation of peace, comfort, and joy in God the Father is from the divine agency of the Lord the Spirit. Every act of religious worship is performed acceptably by his strengthening us mightily in the inner man, and giving us the will and the power. If we pray aright, it is in the Holy Ghost. If we hear aright, it is by his blessing on the word preached. If we sing aright, it is by the same spii'it : and therefore we are not only commanded to seek his assistance in all we do, but also a growing and increasing measure of his graces and gifts. Thus the apostle directs the Ephesians in their singing of psalms, " Be ye filled with the Spirit, " speaking to yourselves in psalms," &c. This is not meant of receiving him at first ; for it is spoken to believers, who had the Spirit, but it relates to their tliirsting after more, how much soever they had attained, still more of the Spirit's fulness, it be- ing in him infinite, and always in us finite. We never have so much, but we mav have more ; and when we have most, our thirst is then the gi-eatest. This is an holy thirst, to which there is a <1ivine invitation — " Ho, every one that thii'steth, come to the waters of life." And a divine promise — " In the last day, that " great day of the feast, Jesus stood and cried, saying, If any man " thirst, let him come unto me, and drink ; but this spake he of " the Spirit, which they that believe on him should receive." And when this promise is fulfilled, and the Holy Spirit is received, we are still in faith to use means for the increasing of his graces and gifts ; among which means the apostle recommends — " Speaking " to yourselves in psalms," &c. He supposes their singing would t^nd to their mutual edification . for the words are in the plural number, and denote their joining together in this holy exercise. He also commands the Colossians to instruct and to admonish one another in psalms and hymns and spiritual songs, herein using the grace given both for its exercise, and also for its improvement- An Essay on Psalmody. 91 And this true manner of singing comes from the Spirit, and in- creases the fruits of the Spirit. It comes from the Spirit ; because none can perform it, but the new creature in Christ Jesus. It is a spiritual service, in which only the spiritual man can join. No one can make any melody acceptable to God, who has not been first a partaker of the Holy Ghost. He is the Lord and giver of life ; without him all men are dead in trespasses and sins. He only can quicken and make the soul alive to God. It requires his almighty power, and it be- longs to his covenant office. And when he, the Spirit of life, mal^ any one free from the law of sin and death, then he is a child of God. He is made to know it and to believe it: for he has received the spirit of adoption, whereby he cnes Abba Father. In the sense of this love shed abroad in his Heart by the Holy Ghost he begins to rejoice in God, as his God. Trusting to what Jesus is to him, that he has satisfied all his sins, has wrought out his righteousness, and is now standing in the presence of God tor him he sees himself accepted in the beloved, an heir with God, and'a joint heir with Christ. Hereby his heart becomes recon- ciled to God, and he finds the truth of what is written-" W. .ove him because he first loved us. " Now he has David s affection^ and he can join heartily in singing with him-" Bless the Lord, O my soul, and all that is within me, bless his holy name. B.ess the Lord, O my soul, and forget not all his benefits : who for- cnveth all thine iniquities, who healeth all thy diseases : who re- deemeth thy life from destruction : who crowneth thee with lov- ing kindness and tender mercies." Thus the right singing of the praises of God comes from the Spirit, and it also increases the fruits of the Spirit. It is one ot the appointed means of improving them True g^^-^^j-J^ operative, and grows by the fruit which it bears. I the believer be rejoicing, singing will add to his joy, as it -;-*^-;^ ^^^ in a happy frame 1 Let him sing psalms ; ' and ^at will make him happier. It is the Divine promise, and cannot mil ; he sha nimnapp afflicted? Psalms will increase his joy m tne i^ora. xs a j ^ „„ i r^if info refresh and comfort him : Paul and Silas sore wh.pt and put mto S2 An Essay on Psalmody. the stocks, sung a psalm at midnight. The fulness of the Spirit in the sweet singer of Israel went out much this w^ay. He sang most, and praised best of all the saints of God. He sang in all frames, and upon all occasions ; let us follow his example, and be speaking much and often to one another in psalms and hymns and spiritual songs, seeking thereby to be filled with a growing meas- ure of the Holy Spirit. ' If thou enquirest, how shall I obtain this inestimable blessing ? The command is— ask and it shall be given you, seek and ye shall find— whoever is made sensible he stands in need of the assistance of the Holy Spirit is only required to ask, and the promii^is— " Everyone that asketh receiveth, and he that seeketh findeth ; if " a son shall ask bread of any of you that is a father, will he give " him a stone ? or if he ask a fish, will he for a fish give him a " serpent ? or if he ask an egg, will he give him a scorpion ? If ' 3^e then, being evil, know how to give good gifts unto your " children, how much more shall your heavenly Father give " the holy Spirit to them that ask him ?" How gracious are these words. How encouraging are they to every one who has any concern about his salvation, to desire the Holy Spirit may be given to him, to enable him to trust in Jesus, and to find the Father's love in him : and they leave every man without excuse, who lives and dies without those blessings, which God has pro- mised to give to every one that asketh. Whoever is a partaker of the Spirit has a new nature in Christ Jesus, and has a new understanding giyen him, whereby lie is enabled to discern and to judge of spiritual things: for thus runs the promise — "He shall lead you into all truth:" and the apostle prays for the fulfilling of it to the Ephe- sians— " May the God of our Lord Jesus Christ, the Father " of 2^1ory, give unto you the spirit of wisdom and revelation " in the knowledge of him, that the eyes of your understanding " may be enlightened. " The Holy Spirit acts upon men as rational creatures. He does not treat them as if they were «tones or brutes; but he makes the truths of the gospel clear to the mind, and desirable to the will. He opens the eyes of An Essay on Psalmody. 93 the understanding to see the object, and then presente .t m it» clorious beauty and attracting loveliness. The renewed mmd be- holds, admires, and loves it ; and then animated with this love can L its praises. Holy men of God in the Old Testament sung with knowledge. Ignorance .a. not the mother of then- psahn- ndv Thev were well acquainted with what they sung. The royal prophet says, he employed his understanding in this devout CKer- c^ as well as his harp, and his voice. Hear him. how earnestly he «.Ms upon others to extol his beloved Jesus-" Smg prarses to .. God ■ sing praises ; sing praises unto our king, smg pra.se, : for .. God 'is the king of all the earth, sing ye praises with under-stand- i„; ■ He would have them to mind wh»' they were al,out, and t"^nderstand what they sung ; lest they should utter hes unto Itrd. or offer to him a sacrifice without a heart : cons, er .homyouhavetod^lv^V-^h^wg^^^^ SXl^oTtht:" -^r^^ hoi/, acceptable to God, and a rea- Ihe aposue a„ unknown tongue, ■• derstanding also : I wiU mg w \^f^„^i„i^ u„,ess the " -* the understandmg ^'-^ f "f ^^^^ ,, p.^gted, and God understanding go with it. U nless tn r ^^^ be honoured^it ^.^^^J^Z'Z^-^,^^':!..^^^- Spirit, then he wdl tea h us to sin ^^^^ ^^^^^^.^^ ^ .^^ He will open the subject to us. wd , ^^ ^^^^^ ^^ ^^^ will bring the ramd into tune, ana w i- sense, more than at the BOuncL ^^^ ^^^f„„y. ^rt thou Is it so with thee « my joul ' q ^^ ^ ^^^ ^.^,_ led by the Spirit in thy sinpng ^^j^^^ ■ .„a guide thee ■--XT^'^::l^:::^^^, thyself-How S:?nTt^ffe:teSuhou shouldest present unto the Lord the song of fools. 54 An Essay on Psalmody. But chiefly keep thy heart diligently : because out of it are the issues of life. The man is what his heart is. If this be dead to God, nothing in him is alive ; if this be right with God, all will 'be right. If he has a clean heart and a light spirit renewed within him, the Holy Ghost has made him a new creature in Christ Je- sus, and has won the will and the affections over to God. This is his principal oflice in the convei-sion of sinners. He therefore dis- covers truth to the understanding, in order that it may become desirable, and that the heart may be properly influenced by it. The heart is the commanding faculty. When this has once tasted the sweetness of the Father's love in Jesus, it will engage the whole man to seek for more. Love is very active, and will do or suffer much to obtain and to preserve the beloved object. Set this spring agoing, it will move all the wheels. The hands will work for God. The feet will run the way of his commandments. Love will make heavy burdens not grievous to be borne : love will carry them a long time, and faint not. Jacob served seven years for Rachel, and they seemed unto him hm a few days for the love which he had unto her. The labour of love is always delightful. When we know God to be our Father in Jesus, and have his ;<. /e shed abroad in our hearts by the Holy Ghost, then his service be- comes perfect freedom : then duty is ennobled into privilege ; then obedience becomes willing and filial ; the beloved child finds free access to the Father's throne, and receives blessed communica- tions of his grace ; for which his thankful heart oflfers the sacri- fice of praise, and it comes up with a sweet savour acceptable to Ood through Jesus Christ. This is the melody of the heart. While it feels its infinite debt to free grace, is deeply con- vinced of its utter unworthiness, and is kept humble by the abiding sense of its imperfections, and of its indwelling corrup- tions, it is in a right frame to exalt the exceeding riches of divine mercy. Then it is disposed to give God all his glory. This he requires as his due, and it becometh well the righteous to pay it. When the heart is made willing to ascribe every good to his holy name, then it is right with God. All within is now in tune to join every golden harp and every joyful tongue in heaven, which II An Emay on Pmbnodij. 95 are ascribing blessing and honour, anil glory and power to him that sittetli upon the throne, and to the lamb tor over. This is the chief requisite in singing psalms. The heart makes the best music. The finest compositions, ever so well executed with instruments and voices, are not a divine concert, unless the heart accompany them. David knew this well, and therelore he set his affections to the highest pitch of praise, and he brought all of them to join. His whole heart entered into the peiformanee, «nd rendered the concert full. " 1 will prais, thee, Lord my " God with all my hean, and I will glorify thy name for ever- .. morl : for great is thy mercy towards me." Thy special cove- nant mercy is such towards me, that my very thoughts cannot rrse „p to its greatness: How then can I utter forth alUts pr >se? cannot- ro not even half of it. But though the debt be so neT hat I Cannot count it up, yet I will the more extolthee tor T fr m day to day : I would engage my affections and g.ve them Tuupto this heLnly employment. I would hav-e my^whol soul in it. And yet the debt remains, rather n.crease. O fo, me enlarged heart! My praises continued are only acknow- Zments and I want them continued with growmg humihty- morfin earth .nd more in heaven. There I shall praise better, Ten my heart shall have nothing in it but humble gratitude. Ye heTl will not give over; but will -^ -""Vo m 3 +•11 T ™n sin.- in a hi-her strain: " Praise the Lord, my soul, till I can sing in a m thanks unto him « and all within me bless his holy name . u gi , „ « for h3 is good, and his mercy endureth forever. ^^"'''"J^^- The apostle Paul had his portion in the same mercy, and had the saJgrateful sense of '*; he sang the psalms of David w..i • -^ % -n .r\A What be practised himselt he iias recom the spin of David, ^h*^ "^ J ,ome rules about singing ,„ended to others. He ha S«^^ ^,^^ ^ ^he heart in the congregation, and he^ch etty c ^ Ephesians-" Be accompanying the voice. Thu. he duects v ..not drank with wine wherein is excess, "^^^^^ ^^^^ ^.i^,, ..Spirit, speaking to y^-f::^^':^^^:^.:...^^ .. ritual songs, singing and making melo y ^ ^^^^ ^^^ ^,^ .. the Lord, giving thanks always foi all tnin,s i5ll I . 96 An Essay on Psalmody. " Father in the name of our Lord Jesus Christ. " He would not have them meet together, as they formerly had done, to feast with- out fear, and to drink unto drunkenness, inciting one another to greater riot and excess by wanton and profane songs : which was the custom at most of the heathen banciuets. They used to try to fill one another with wickedness. But ye have not so learned Christ. Seek ye to be filled with his spirit, and use the mean.s appointed for that purpose, among which singing of psalms, and hymns, and spiritual songs is one of the chief. These several names are expressive of the different subjects treated of in the sa- cred poetiy; hymns are in praise of Immanuel, spiritual songs are in praise of his spiritual kingdom, according to the sense of the words in the Hebrew, and according to the translation of them in the Septuagint, as was before shewn. The manner of singing them, it is here said, was by joining together with their voices, but especially with their hearts. From thence comes the best me- lody. Harmony in sound is pleasant in our ears ; but harmony in affection is the music which enters into the ears of the Lord of hosts, "My son, give me |thy heart:" he will have no service without it. Prayer, obedience, praise, every offering must come from the heart. He looks at this, and this in all, and above all. This he accepts, and testifies his delight in : for it is the same sacrifice of praise, which will forever delight him. The church triumphant nas begun the song, which will be perfectly and for- ever pleasing to the Lord ; and w^hen we meet below with one faith to glorify our one Lord, then we enjoy the communion of saints. We have |^one heart with' them— join in the same subject of praise to their Lord and our Lord — our harmony is theirs— our happiness is theirs— it is one and the same commu- nion with the Father and the ^on by the Spirit. And though we cannot raise our song to so high a pitch, or continue it without ceas- ing, as the saints above do ; yet we entirely agree with them, and are trying to make better music in our hearts every day, until we see their Jesus and our Jesus face to face. He loves us, as well as them : for he is our Immanuel : and our souls rejoice in him together with them. We love him, we serve him, we bless him. An Essay on Psabnody. 97 as humbly, and as thankfully, as we can; yea in all things we would he giving of thanks to his holy name. O for more lovci more thankfulness, more devotedness to our precious Lord Jesus Christ. This is our daily prayer, and our constant pursuit. Blessed and eternal Spirit purify our hearti by faith, and increase in them a sense of his wondrous love to us, that we may be grow- ing in lovo to him, until he vouchsafe to admit us into his pre- sence, and give us to thank him with neve, ceasing songs of praise. In another place the apostle treats of the same subject, only varies the expression a little. He recommends singing of psalms to the Colossians, as an ordinance of God for increasing the graces of his people — " Let the word of Christ dwell in you richly in all " wisdom, teachirig and admonishing one another in psalms, and " hymns, and spiritual songs, singing with grace in your hearts " to the Lord, and whatsoever ye do in word or deed, do all in " the name of the Lord Jesus, giving thanks to God and the " Father by him." The Colossians had put on the new man, and the apostle exhorts them to put on the ornaments and endow- ments peculiar to their new nature, and he mentions several of them: in which he would have them to be growing daily : and he proposes to them the word cl God, as the best means for this pur- pose. He would have it treasured up in their hearts, and inwardly digested — "dwelling richly in them in all wisdom" for knowledge and practice. He includes both : because this wisdom was for edifica- tion—they were to teach and to admonish one another. What each had iearnt out of the Scriptures was to be of public benefit to the church. And the way of doing this is particularly mentioned. They were to sing together with gr ice in their hearts. All is discord within, until we are taught by grace, free effectual grace. But when we believe the doctrines of grace, then harmony comes in, and we learn to ascribe every good to the mere mercy of God. We re- ceive his blessings, and he receives all the praise of them. Then grace is in the heart : it is there not only to reconcile the sinner to the way of salvation by faith alone, but aLso to make him in love with it, and to keep him willing to praise God for it with his lips and life. how good a thing is it, that the heart be thus estab- 7 98 An Essay on Psalmody. liehed with grace ! for then the affections will be fixed upon the right object, and the whole soul will be in harmony with the truth as it is in Jesus. Free grace doctrines felt in their power in tho heart make heavenly melody. Every faculty is in tune, and in- clined to bear its part in blessing the name of the Lord. The un- derstanding sees it right, the will chooses, the heart lo\'o.s to give him all the praise, and the mouth joins to glorify him with joy- ful lips, singing unto the Lord— the God-man— Immauuel is tho subject of this happy song, He is the God of all grace. It is a joyful and pleasant thing to be thanking him for it : yea, it is a foretaste of the saint's fulness of joy. The truly humble believer, seeing the exceeding riches of grace, gladly joins his elder breth- ren round the throne in praising the Lord Jesus Christ. And when the temple of God shall- be complete, and the last believer joined to the spiritual building, then the topstone shall be brought forth with shouting— grace— grace unto it— glory be to free grace for ever and ever. To the same purpose the apostle James, ch. v. 13, teaching be- lievers how to behave in every state directs them. "Is any " among you afflicted ? let him pray. Is any merry ? let him sing- " psalms." Affliction should send him to prayer, for grace to bear it and to improve it : joy to singing of psalms to express thank- fulness to God. Is any merry ? that is a proper season, though not the only season. Prayer is necessary at all times, though it be most needful in affliction : and so singing : it is not only need- ful when we are rejoicing, in order that our joy may centre in the Lord, but sometimes singing will beget spiritual joy, and will awaken it in the afflicted heart. Paul and Silas were in great outward distress, yet they sang a psalm in prison. The apostlea sang an hymn after ihe sacrament, although they knew their Lord was going to suffer, and they were greatly troubled. In that sorrowful hour they sang. Singing is always seasonable, but especially when the heart is happy. " Is any among you " merry? Let him sing psalms." Is he in a good frame of mind, rejoicing in the bounty of God, either for temporal or spiritual mercies? Let him sing psalms to the praise and glory of An Easay on. Pmlmody. 90 hib benefactor : this is a proper expression of gratitude forfavourn received, and will bo the means of securing them ; for since his happiness comes from a good God, and arises from communion with God in Christ, it is tit and meet, that ho should ascribe it to the right object, and in a way of God's own appointing . A divine hymn upon the subject of praise (of which there are many) sung with heartfelt thankfulness is a grateful service. The Lord requires such an acknowledgment, and it becometh well the just to be thankful — yea he has vouchsafed to reveal the Tcry words, in which he requires it to be paid him ; and when all within us blesses his holy name, rejoicing in the Lord, he would have the outward man to join and to declare with the melody of his lips, how happy he is in his heart. Thus in singing the praises of our God we shall find fresh reason to praise him. He will certainly meet us in his own means, and bless us in his own ways. We shall not wait npon him in vain. The means of his appointing cannot fail of answering the end. He has promised to put honour upon his own appointments, and his word cannot be broken. The joyful Christian is commanded to sing the praises of his God, and his heart shall thereby be kept in holy joy, yea it shall be in- creased. His joy shall abound ; and when believers sing as they are commanded, with one another, it shall tend to their mutual edification. It shall stir them up to greater thankfulness, and ex- cite warmer affection to the God of their salvation. Singing psalms is a church ordinance, and as such it is blessed. The Lord will not forsake the assembly of his saints. When they are met together to praise him he will be in the midst of them, and will manifest his acceptance, both of their persons and services. This will make their attendance upon him delightful. When he lifts up the light of his countenance upon them, how can they heli> singing what they feel ? Now they experience he has bought them with his blood, and saved them from hell, has wrought out their righteousness, and will give them his heaven, it becometh them well to praise him, and to rejoice in his holy name. He has made them blessed at present, and they shall be blessed for ever- more. Their blessedness comes from a never-failing spring. They 100 An Esmy on Psalmody. are the one true dmrcli, of wliich it is said "Joy and gladnosH •• shall be found therein, thanksgiving and the voice of melody. " Singing is their heaven in the church triuinphnnt. They have the fulness of joy from God and the lamb, and they acknowledge it with humble adoration, and a grateful song of never ending praise. The innumerable company of the redeemed will find their boavenof heavens in enjoying communion with the holy Trinity, and in singing the glories of that mercy, which is from everlast- ing to everlasting. In this passage the apostle James supposes, that joy and sing- ing agree well together. So they do. They depend upon one another as the cause and the effect. The ni<^lody of the heart breaks out, and expresses itself with the melody of the mouth. A heart made sensible of God's love in Christ has the greatest reason to rejoice, and will be ready to shew it in every way of God's appointment, particularly in singing the praises of his won- drous love. Does the prophet happy in his soul declare ? " My " mouth shall praise you with joyful lips " — true christians can gladly join him. They have returned to God in faith, and have found redemption through the blood of the lamb. They know in whom they have believed, and are satisfied of the Father's love to them in his dear son. Now they can delight in God. It is their privilege to rejoice in him, as their God : yea it is their bounden duty (he calls upon them) to express their sense of his good- ness in songs of praise. This joy in God is one of the chief ingre- dients in psalm-singing. The heart cannot make pleasant melody unless joy be there : for the Lord God has an unalienable right to the service of the whole man, but we never acknowledge it, until we become his children through faith in Christ Jesus ; in whom we have free access unto the Father. Then, persuaded of his precious love to us, we love him again, and in thankfulness give up ourselves with all we have, and are, to his service and glory. From hence arises our joy in God, and every expression of it ; which were required of all men by the holy law, but are only fulfilled by those who have the faith of the gospel. An unpardoned sinner cannot possibly rejoice in God : because this An Et^Huy on Paalmody. 101 holy joy iw a fruit of the Spirit, and is tlio coiiso(|uenco of bt'lioviti^', ThuH David—" Tlit; Lord is my Htningth and tiiy shiold, my heart " tru.st(Hl in him, and I am ludped, therefore my heart greatly rejoic- " eth, and with my sonj,' will I praise him." What the prophet had experienced himself, the same he wishen for others — " Let all thoso " that put their trust in thee rejoieo, let them ever shout for joy, " because thou defendest them let them also that love thy name " be joyful in thee." And when a company of these happy people meet together, it is the delight of their hearts to join in praises to their God and Saviour. " come let us sing unto the Lord ; let us " make a cheerful noise to the rock of our salvation : let us couio " before his presence with thanksgiving and make a joyful noise " unto him with psalms." With these words we always begin the reading of the scriptures in our church service. And what could be more suitable ( How proper is it in a congregation of believ- ers to call upon one another to join in the praises of the common Saviour, that we may strengthen our mutual joy in him. All true joy comes from him, and evei-y acknowledgment of it inward and outward is therefore required, in order to preserve and to increase our rejoicing in the Lord Jesus Christ. He deserves all our joy — the loveliness of Immanuel — his love to us — the bless- ings of his love — how many — how great — how lasting ! these should encourage us to be glad in him now with great joy. But the well-grounded prospect, which hope has, of finding in him infinite and everlasting blessings, should lead us to rejoice in him with joy unspeakable and full of glory. This prospect has bright- ened the darkest day : it has enabled sufferers greatly to rejoice, when in heaviness through manifold temptations : it has supported them under every fiery trial. Nothing could extinguish the joy. It has lived, and triumphed in the martyr's breast, even in the agonies of the most painful death. Faith reads, and with hope looks out for (and it is a hope that will never be ashamed) the accomplishment of this faithful promise—" The ransomed of the " Lord shall return and come to Sion with songs, and everlasting " joy upon their heads, they shall obtain joy and gladness, and " sorrow and sighing shall flee away." - ^ 102 An Essay on Psabnodij. Dost tliou find, O my soul, any of this holy joy I Canst thou sing psalms with the understanding, with the heart, and with gladnsss in thy heart, rejoicing in the Lord ? Canst thou give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ ? This is the privilege of every true believer. Being saved from sin and hell, made an heir of God, and a joint heir with Christ, he has an interest in all things : for they are all working together under Goa for his present and eter- nal good. While he lives oy faith, he knows it, and has the com- fort of it. His heart is kept in tune, and whatever befalls him, he has reason to rejoice in the Lord his God. Thus the Lord would have his people to rejoice in him always. It is not only true in theory, that they may, but it is also true in practice, if the outward walk be in concord with the doctrine of the psalms. This is another essential part of psalm singing. The believer should live as he sings. His life should be in harmony with his principles. If he sees the truth as it is in Jesus, and loves it, and rejoices in it, the effect of all this will certainly be outward and visible. The inward melody will be expressed in his tempers and behaviour. There will be a consistency through- out. As he lives, so he will walk, by the faith of the Son of God Practice and principle will sweetly accord. The same sound that comes from his lips comes also from his heart, and his whole life will be an unison. His actions sing, his tempers are in harmony, his behaviour makes up the chorus, abroad and at home, the music of hip heart and life gives one certain note— Jesus is mine all — I live in him— on him— to him— I would have all within me to praise him, and all without me to show forth his praises— bless- inofs on him for ever and ever. Amen. If a man's life be not thus consistent with his singing, he mocks God, he deceives his neighbour, and he gives the lie to his own words. Actions are surer evidences than sounds : for they dis- c over the settled, and the last purpose of the mind. They shew n ot only what a man talks of, but what he is determined to live by. The true character cannot be known, but from them. God o nly sees the heart. We know what is in it, ■ -y what comes out An Essay on Psalmody. 103. of it. We judge of the fountain from the stream. If the words and works be evil, so is the heart : for out of the heart proceed evil thoughts, murders, adulteries, fornications, &c., these are clear facts to judge by. If such a man was to sing with a voice like an angel, it is a voice and nothing more. His actions prove to be mere air and empty sound : yea, they demonstrate, that his heart is in perfect discord with God. He says one thing, and does the contrary. He seems to praise God, as if he was happy in his love, but he cleaves to the world and seeks his happiness in it. He smgs— " Whom have I in heaven but thee," yet shews his supreme joy :s in the earth. How can any thing that such a man sings bean acceptable service, while his heart and life are in direct opposition to the holy will of God. A Jew can sing, a Turk can join in concert with him, an infidel may play well upon an instrument, a company of Jews, Turks, and infidels may perform the finest piece of music, and with the most harmonious sounds. They may go through the oratorio of the Messiah without one discord. But here is no melody to the Lord. They have no design to shew forth the praises of Immanuel : and what is not done in faith, and to his glory, is sin. Their music is as hateful to him as any of their other vices : for self is the burden of their song They sing to please themselves, and to please God is not in all their thoughts. O consider this, ye that com- to church and join in singing the psalms. Is it with you an ordinance of •God ? Do you look upon it as such, and find it such ? Does your understanding go with the psalm, and your heart enter into it ? Is xt the joy of your heart ? Do you sing rejoicing m God . And do you find him your one supreme blessedness all the day long ? so that your life is a continued song of praise, and every action of it being subject t. his holy will, preserves the harmony, and keeps up the heavenly joy. Is it thus indeed ? Who is like unto you, people saved by the Lord. May nothing cause dis- cord between you anymore: but may increasing faith witness with growing comfort that you are one with God. and he is one with you. Look to Jesus. Let your eyes be fixed upon him. ex- pecting all out of his fulness. Keep close to him Thus you shall 104 An Essay on Psalmody. go on your way rejoicing ; and soon you shall see him face to f ace^ and your joy shall be full. If all these things be put together, then we learn that singing psalms is an ordinance of God, and one of the means of grace in- stituted for the exercise and for the improvement of grace. It is commanded with a promise, and the promise is made good to this very day, as thousands of living witnesses can testify. When they have met together, understanding the subject of the psalm, and singing it with melody in their hearts, then the Lord has accepted their praises, and increased their joy in him. They have found their affections draw nearer to him, and he has w *rmed them with a sweet sense of his love. And this has not been a transient visit. It did not cease when they had done singing ; but the harmony was preserved in a well-ordered walk, directed by the faith of the Son of God. They lived their songs. Peace and love dwelt in their hearts, and their joy abounded in the Lord. But where is this sort of singing, in what place, or among what people ? Who are they that find those heavenly affections exer- cised in it, and those happy effects from it ? It is much to be lamented that all singing of psalms at present is not upon the right plan, and does not answer the end of its institution. I speak not of the contempt with which it is treated by the age, or of the neglect of it by many professors, but of the prevail- ing abuses of it among them who would be thought altogether christians. I CHAP. VI. These Abuses I would particularly mention, and humbly propose a Remedy for each of them. Some of these may not seem worthy of notice, they are such small matters ; but I think there is nothing little in divine worship. An Essay on Psalmody. 105 The majesty of God ennobles, and exalts every part of it. He has commanded us to sing psalms, and whatever he has been pleased to command, has his authority to enforce it : and what- ever he has engaged to bless, has his promise to make it the means of blessing. In keeping of it there is at present great reward. His presence will be in it, when it is rightly performed, and ho will render it effectual. He will hear, he will accept, he will wit- ness his acceptance of the praises of his people : Therefore, every thing relating to them should be done decently and in order. We should always sing with a reverence, becoming the greatness and goodness of our God, in such a manner as may best express our happiness in his love, and as may tend most to mutual edifi- cation. If these things be considered, it will not be thought an indiffer- ent matter, whether the psalms be sung at all, or how they be sung— whether with, or without any heart devotion, with or with- out any melody of the voice— whether every believer in the con- gregation should sing, or no- whether singing should be a trial of skill, who can bawl loudest— whether the posture should not be expressive as well as the voice— whether suitable portions of the psalms should be chosen, or the person who gives them out should be left to choose them, often without any judgment— whether grace should be exercised in singing, or not-whether we should sing in order to increase grace, or not— whether we should smg for amusement, or for the glory of God. It is not a trifling matter how you determine those points: they enter deep into an im- portant part of religious worship, yea into a very high act of it one in which we pay the noblest service we can upon earth, and indeed the nearest we can come to the service of saints and angels.. How then can it be an indifferent thing, whether a believer smgs psalms, or not, or whether or no he sings them with melody m his heart unto the Lord ? Cert.uuly if he would please God m sing- ing, he should attend to the scripture rules before laid down for directing his conduct, which compared with the analogy of faith will regulate every thing relating to the divine ordinance of psalm singing. 106 An Essay on Psalmody. One great abuse is the general ignorance of the subject of the Book of Psalms. No portion of God's word is less known : many in our congregation very seldom understand what they are sing- ing. They have not Christ in their eye, nor his glory in their view : although the design of those hymns is to describe the love of God to sinners in Christ Jesus. They all treat of him in some view or other : for there are many extensive, and all very glori- ous views, in which his person, offices, works, and ways may be considered. Some treat of his high praises as God-man, des- cribing hi person, as the infinite treasury of grace and glory. Some celebrate the matchless deeds of his life, as the Lord our righteousness, and the complete atonement made for sin by the sacrifice of himself. Others in Innguage and sentiments truly sublime, sing the endless victories of his resurrection, and the .prevailing efficacy of his intercession. Several of them treat of his most blessed government, when he sets up his throne in the hearts of his willing people, and saves them from sin, and death, and every enemy; while others foretell the great day of the Lord, when he will come to judge all flesh, will take his redeemed home, and tlu whole heaven shall be filled with his glory. Besides, the psalms treat of this wonderful person, not only from the beginning of time, but also from the ages of eter- nity : they discover the undertakings of his love before all worlds in the covenant of the Trinity— his fulfilling the covenant engage- ments in time— and his bestowing covenant blessings from hence- forth and forever. What an extensive view do they give us of the loving kindness of Immanuel, reaching from everlasting to everlasting ! And in all these respects the psalms are of inestim- able value with believers : for their use the holy Spirit has re- corded them ; and herein they learn what sentiments they are to form of God the Saviour, with what gratitude they should speak of him, and with what holy joy they should sing the triumphs of redeeming love. The psalms were fitted for this purpose by infi- nite wisdom; for holy men of God spake them as they were moved hy the Holy Ghost : and they are blessed for this pui-pose, when An Essay on Psalmody. 107 with the apostle any one can say, " I will sing with the Spirit, and *' I will sing with the understanding also." In order to remedy this great evil, I have prefixed the subject of every psalm in this collection, that the congregation might have a key to the true sense, and each might know what particular grace was to be exercised in singing it. This will help somewhat to keep up harmony in the understanding. But it will not be >vithout some discord, until the subject treated of in the Book of P«alms be made very plain, and their application to Jesus Christ be well settled. For this end I have finished some years ago a translation of the psalms, with a treatise upon the use and design : it was computed to make two large volumes in octavo, entitled - An essay towards a new translation of the Bible "-In which I have been engaged, as opportunity has offered, above thirty years ; but I should have published nothing more of it in my hfe time, than this essav, in which the translation of the Book of Psalms would have been given as a specimen of the work. It has laid by me so long, that I am not very sanguine about the publication^ Yet if this little tract should be favourably received, and God should be pleased to make it useful : if some providence should afford me leisure to revise my papers, of which I have no prospect at present, and if they should then appear to nie likely to promote the honour of God, and the good of his church, I should think it my duty to let my light shine before men. Yet in this, and m every thing else, I do earnestly pray-Not my will, Lord, but thine be done. . Another very great abuse ar!... from not treating psalm sing- ing a. becometh a divine ordinan, .. There should b^ g-' -- pect paid t« what God has appointed, and in the use of which he L« promised to meet and to bta his people We co-monly call those the means of grace, to which grace is promised, and by which grace is received, and through which grace is increased in :,e heart. Singing psalm, is undoubtedly one otho- means but it is amongst ns very -h ^f ^f -^ ^1^:;,: is ^one in so irreverent a manner that tne ena oi xi- . . , , tra^Lned, God, as has been already proved, has enjo.ned,a„d 108 An Essay on Psalmody. enforced it by repeated commands. He has also assigned the rea- son of them, namely, that whenever we find ourselves happy in him, he would have our joy to flow out in this way. And what more proper and significant ? Singing is only expressing out- wardly the melody of the heart : and God has required it of us, as a just service of praise. He has furnished us both with matter and words. He has given us a divine collection of most perfect hymns. And when we use them in humble faith, God will ren- der them the means of exciting, of preserving, and of increas- ing holy joy: for the promise is— "The meek also shall increase " their joy in the Lord, and the poor among men shall rejoice in " the holy one of Israel." This promise has been made good in all ages. The blessing has come in the use of means. The Church of Christ in praist ing him has found fresh reason to praise him. While its happy members have been singing together, he has vouchsafed to them his gracious presence, and has given them sweet communications of his heavenly love. They have sung till their hearts burnt within them, inflamed with a sense of his goodness. Then they had delightful experience of the psalmist's words— " Praise ye " the Lord; for it is a good thing to give thanks unto the Lord, " and to sing praises unto thy name, most high : for it is plea- " sant, and praise is comely." Reader, dost thou find it so ? Is it a pleasure to thee to sing psalms ? Dost thou sing them as an ordinance ? Dost thou in faith expect a blessing upuii thy singing? And is it indeed to thee the means of grace ? If it be, use them more, and thou wilt find an increasing blessing ; if it be not, consider well what has been said-repent of thine abuse of this precious ordinance-and pray for grace to observe it to the honour of God, to the edifica- tion of others, and to the profit of thine own soul : the Lord give thee a right understanding in this matter. The neglect of it as an ordinance has led many people entirely to neglect it. I have scarce ever seen a congregation in which every one joined in singing. This is a very great abuse, because It IS defeating the end of God's institution. He commanded An Essay on Psalmody. 109 psalms to be sung for mutual ediEcation. It was to be the service of the whole church. All were to join ; whereas among us it is performed by some few, and they are sometimes set by themselves in a singing gallery, or in a corner of the church, where they sing to be admired for their fine voices, and others hear them for their entertainment. This is a ^'ile prostitution of church music, and contrary to the letter and spirit both of the Old Testament and also of the New. The first sacred hymn upon record was sung by Moses and the children of Israel, in which Miriam, and all the women joined, and sang the chorus. The second hymn mentioned is said to be sung by the people of Israel without any distinction. When the ark was brought up to the city of David, he and all Israel played before Gcd with all their might, and with singing : most likely they sang the Ixviiith psalm, accompanied with harps, and psalter- ies, and with timbrels, and with cymbals, and with trumpets. David frequently speaks of singing psalms, as an ordinance in which every one should bear his part, that God might be glorified, and all might be edified—" Make a joyful noise unto God, all ye " lands ; sing forth the honour of his name, make his praise glori- « ous. AH the earth shall worship thee, and shall sing unto thee, " they shall sing unto thy name. let the nations be glad, and « sing for joy, sing unto God, ye kingdoms of the earth : O sing <' praises unto the Lord." The sweet singer of Israel chooses this for his subject-" AU thy works shaU praise thee. O Lord and -thy saints shall bless thee "-and he pursues it through the C'Xlviiith psalm. He begins with hallelujah, and intending to have a full chorus to join him in ascribing all glory to God m the highest, he calls upon the holy angels and the heavenly hosts to assist ; then he addresses himself to the active powers in nature, which praise God by doing his will and obeying his decree ; after- wards he caUs upon the earth with everything in it, and on it animate, and inanimate: for these fulfil his commandments and keep his laws, and so praise him: at last he comes to mankind and requires high and low, kings and all people, P-«- ^f J^^] judges of the earth, both young men and maidens, old men and 110 An Essay on Psalmody. children, to join with him in praising the name of the Lord : for his name alone is excellent, his glory is above the earth and hea- ven : he also exalteth the power of his people, the praise of all his saints, even of the children of Israel, a people near unto him. Hallelujah. This was the state of the case in the Old Testament. We know from profane history that the first christians, in all their meet- ings, used to sing the praises of Jesus their God. They would not sit down to meat or rise up without a psalm. Jerome says, you might have heard the ploughmen and reapers in the fields singing psalms : yea, several of them could repeat the whole book in Hebrew. Church history relates many particulars upon this subject. But the divine record is decisive. It contains directions* how to sing in the congregation : they were to speak, not inwardly, but to themselves, cne to another, that they might be heard, and the psalms which they sung might tend to each other's benefit. In another place the apostle commands lelieversto teach and ad- monish one another in psalms and hymns, recommending such singing as wouldedify the congregatoin. Consider those authorities, ye that have slighted this ordinance. Has it been the uniform practice of the church of God in all ages to join in singing his praises ? Was it by his express command ? Has he given us a collection of hymns, the very words which we are to sing ? Has he promised to accept our thanks and praises, and while believers have been oflfering them with grateful hearts, has he constantly made them the means of increasing their joy in the Lord ? Was it for the benefit of others, that the church might receive edifying, and that each might bear his part by stirring up and exciting thankfulness in one another ? O do not then neglect such a blessed ordinance : but rather pray the Lord to enable you to rejoice with them that rejoice, to sing with them that sing. Have you not mercies to ask ? Why then will you not join the church in asking ? Have you not mercies out of number to thank God for ? Why then will you not take your part in praising him for his goodness ? Why will you rob yourself of the pleasure of doing it ? Why will you not profit your neighbour ? And why An E8aay on Psalmody. lU will you not give God the glory due unto his holy name ? Be assured it becometh you well to be thankful at all times and in all places, especially in the great congregation. May you have your share in the service, and your share in the blessing promised to it. If you are convinced it is part of the public worship of God, ia which you are required to join, as much as in the prayers or m hearing the word, then take heed you join properly. You may sing, and yet greatly abuse this holy ordinance. There are many singers in the church who take no pains either to keep the time, or to follow the tune, and who thereby shew they think it of no consequence how the praises of the most high God are sung. Solomon differed much from them. He thought it a great per- fection in praising God, and among the many thousands of voices and instruments, which were sounding forth his praise at one time, there was not a single discord to be heard. The scripture has taken notice of it-" They all gave one sound." Why should not we do the same ? Nay, is it not the practice of the people of the world ? Will they suffer discord in any of their concerts t A public performer would only rise in repute with them, as he plays or sings well. Christian, consider this. Shall they, for their mere amusement, study to have their music free from every thing offensive to the ear ? And shall not we be equally careful ? More especially as we sing to the honour of God and to the edi- fying of the brethren. W"e have a most noble subject-divine matter— divine words : we sing of one Lord with one faith for harmony in some measure suitable ! it is much to be wished. 1 hope it will be attained. Let me earnestly recommend it to every one to sing, and to all who do sing, to learn to sing well ; and till you do, endeavour to avoid another matter of offence. There are many in our congregat ; who seem to think they sing best, when they sing loudest. You may see them often strain themselves with shouting, till their faces are as red as scarlet The worst singers commonly offend this way. A bad coarse voice quite out of tune is to be heard above all, and will take the lead 112 An Essay on Psalmody. I in the congregation : and whenever a number of such meet together in their shouting humour, they put all into confusion. They dis- order those who would sing with feeling and affection. They drown the musical voices of good singers. They oft end the out- ward people. And they do no good to themselves : so they en- tirely defeat the end of singing. If these lines should fall into the hands of any who are sensible they have offended in this way, I would beg of them to reform this abuse. Examine your motive — Why would you be uppermost in the congregation ? Is your voice the best ? Do you think so ? Ask one, who is a judge ? Perhaps he may persuade you, I wish I could prevail with you, to sing lower. Indeed, if you once come to feel what you sing, you will refoi-m yourself. A great part of your singing will then be between God and your own soul ; you will try to keep up melody in your heart, and that will mend both your voice and judgment. However, it will certainly put you upon trying to please both God and man in singing. There is another very great and common abuse, which consists in the choice of improper portions. The person to whose judg- ment this is left, is not always one of the wisest in the congrega- tion. He may not understand the psalms. He may misapply and profane them. It is not a rare thing for him to make them personal, and to apply the glorious things spoken of Christ to trifling parish business. I have heard the quarrels among neigh- bours sung over on Sundays. The clerk has chosen some passage, applicable entirely to the enemies of the Lord and his Christ, and has most grossly perverted it. The congregation had nothing to do with the dispute, and yet it was brought before them, and they were called upon, in an ordinance to interest themselves in it. No doubt, this, and such like abuses, are a very great insult upon God's word and ordinance, and ought to be reformed. The peo- ple should understand the psalm, which they are going to sing, and should be well acquainted with its relation to Jesus Christ. They are all required to join ; and therefore suitable proportions should be chosen, in which all, or the greatest part of them, are mterested : they should sing with one mind, and one heart, as An Essay on Psalmody . Ill] well em in one tune : for which end the knowledge of the paalni, and of whom, and of what it treats, are absolutely necessary. IIow can any one sinal religion began to decay among us, more than a century ago. It was a gradual decay, and went on, till at last there was a general complaint against Sternhold and Hopkins. Their translation was treated, as poor flat stufl\ The wits ridiculed it. The profane blasphemed it. Good men did not defend it. Then it fell into such contempt, that people were ready to receive anything in its room, which looked rational and 114 An Efisay on Psalmody. waH poetical. In this situation, the hynm-makfirs find the church,