THAT there is a Deity, or a supreme Be­ing possessed of all possible excellencies and perfections;—that he is the Alpha and Omega, the first cause and last end of all things; or that he is the creator, preserver, governor and sovereign disposer of all things, in heaven and earth, are truths, which the light of reason and revelation conspire to evince, truths generally received in the christian world, and truths (I trust) which are not called in question by any, who profess to believe and receive the word of God and gospel of Christ.

EVERY one, that acknowledges the being and perfections of God, his power and providence, and his sovereign right to dispose of all his creatures and all his works, according to his own good plea­sure, must, of necessary consequence, acknowledge his sovereign right to every rational expression of religious worship, homage and adoration, from all [Page 6] intelligent beings, in heaven and earth. Angels and Men are jointly obliged hereto, and though they can­not, hereby, be profitable unto God, as he that is wise may be profitable to himself; ^* yet, as in this way, both Angels and Men may express their entire de­pendence upon him, and obligations to him, as their creator, preserver, benefactor, sovereign and judge, it is their indispensible duty to bow before the LORD and kneel before their Maker, ^† to worship and adore him. In this way, may they glorify him, as in this way, a gracious God is pleased to account himself glorified by them.

WITH respect to the Angels, and the heavenly host, those bright intelligences, who inhabit the ce­lestial abodes and continually surround the throne of God, it is not for us to say, with any real certainty, neither is it easy for us to conceive, in what manner they discharge this part of their duty to God; though it is certain, beyond all dispute, that they do worship him: Because it is expresly said, in sacred scripture, that the host of heaven worshippeth him. ^‡ This was un­doubtedly, the service intended in that passage of sacred writ, wherein it is expresly said, That the mor­ning stars sang together, and all the sons of GOD shou­ted for joy. ^§ And this is expresly declared to have been the fact, at the birth of the redeemer; upon which glorious occasion, there appeared a multitude of the heavenly host, with the Angel that came to the shep­herds, adoring and praising God, saying, glory to GOD in the highest, and on earth peace, good-will towards men ^‖ — But clearly to comprehend, and fully to [Page 7] understand, the manner, in which these sacred and delightful acts of devotion are performed, is not for us in this state of imperfection. For the desired sa­tisfaction, we must wait, till we are admitted to join them, in those heavenly and delightful services—till we come to see as we are seen, and know as we are known. ^*— In the mean time, we may assure ourselves, from divine authority, that they cease not day and night, to pay their religious homage to God, to worship and adore that glorious being, from whom they derived their existence, by whom they are preserved in life, and upon whom they depend for felicity and bles­sedness.

THE duty, as well as priviledge of mankind, in this matter, is not less evident, being clearly dedu­cible, by the light of reason, from the nature of things, and fully pointed out both as to matter and manner, by express revelation from heaven. The divine commands and instructions, written on the tables of our hearts, and explained and inforced by the writings of divine inspiration, relative to our duty and obligations, to worship and adore the God, that made, preserves, supports and governs us, are too plain and explicit to be drawn in question, by any that have, believe and receive the scriptures of truth. It is but rational and just, that we should acknowledge and adore the perfection and excellen­cies of that glorious being, to whom we are indebt­ed for existence, upon whom we depend for preser­vation and support in life, and to whom we may look and in whom we may safely trust, for the be­stowment of every blessing, necessary to our well-being [Page 8] in the present world, or to a state of perfect felicity and glory, of which we are capable, to eter­nal ages, in the world to come.—It is but rational and just, that the God in whose hand our breath is, and whose are all our ways, should be glorified ^* by us; and that we should worship and adore him, and, in every rational way possible, express the deep sense we have of our dependence upon and obligations to him.

VARIOUS are the ways, in which these religious acknowledgments may be, and are, acceptably made unto God; both internally and externally. As, in private, in publick—seperately, by individuals,— socially, by societies, or assemblies of men, adoring and worshipping GOD, and giving him that glory which is due to his name.

Internally, this is done, and this important duty is acceptably discharged, by the devotion of the heart, or the unreserved dedication of the soul to God; and by cultivating a deep, constant and great­ful sense of our indebtedness, dependence and obli­gations. —Herein does the essence of piety towards God consist —Hence the intrinsic excellency,—hence the vital influence of religion takes its rise. Agrea­ble to that sacred requisition—My son give me thine heart. ^† In this, our blessed LORD makes the sum of religion consist. Hence, when one asked him say­ing, "Master, which is the great commandment in the law? Jesus said unto him, Thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment." ^‡ Without the sincere affections of [Page 9] the heart, without the unreserved devotion of the soul, no acts of religion can be well-pleasing in the sight of that GOD, who searches the heart,—who can­not be deceived, and will not be mocked—Unless the heart be engaged,—unless religion begins, takes root in, and rise from the heart, however showy, or splen­ded it may appear, in the outward acts, pretences or professions, it is all in vain—no better than sound­ding brass, or a tinkling cymbal. ^* —But not to digress—

Externally, This priviledge is improved, and this duty discharged, by such acts of religion and worship, as, by the light of reason, appear in their own nature suited, or by immediate and express re­velation are appointed, to represent the inward senti­ments of the heart and the internal devotion of the soul towards GOD, as becomes his creatures, depen­dent upon and accountable to him. So far, there­fore, as the outward acts of religion, and religious services and institutions, are attended upon and dis­charged with this view,—so far as they are truly ex­pressive of the real sentiments and devotion of the heart and soul to GOD; so far (and no farther) are they [...] well-pleasing in his sight.— Externals in religion are but the garb, or shell— The love of the heart, the sincere devotion of the soul, is the substance, and what is chiefly and ulti­mately to be attended to; but the other is not to be neglected.—Both are to have a proper regard, according to the place they hold in the scale of im­portance. Neither are to be omitted; though it is beyond dispute, that the less is to give place to the greater, when brought into comparison.—When our [Page 10] blessed LORD saw the punctitious regard the Scribes and Pharisees paid, to some external rites and cere­monies of their religion, while their gross neglect of many things of highest importance to virtue and god­liness, and vital religion, was too notorious to be concealed, he severely reproved them, saying, "Wo unto you Scribes and Pharisees, hypocrites; For ye pay tithe of mint, annise and cummin, and have omitted the weightier matters of the law, judgment, mercy and faith: These ought ye to have done, and not to leave the other undone." ^* This passage is evident­ly applicable to the point in view, and exhibits the lesson, we have endeavoured to suggest, in too legi­ble characters to need any comment.

THERE are a variety of ways, in which the devo­tion of the heart, to a glorious GOD, may be fitly exercised, profitably cultivated and strongly expressed, in the external acts of religion; either discretionally, according to the best light of our own minds, or in obedience to ordinances and institutions of divine appointment. But, in general, all religious acts and external services of this nature, may be considered as reducible to, or virtually included in, or couched under, these two▪ most expressive branches of devo­tion, prayer and praise. Both prayer and praise equal­ly suppose and include in them, a full and unreserved acknowledgment of the Deity and adoration of his perfections. Both are alike expressive of our depen­dence upon GOD and of our obligations to him. And by whatever devotional acts, our desires and greatful acknowledgments are expressed, in both prayer and praise, our trust, fear, love, gratitude, hope, and even all [Page 11] the pious and religious affections, towards the glori­ous Being whom we worship and adore, are truly engaged and devoutly expressed. In a word, pray­er and praise alike include and express, (when at­tended aright) a filial acknowledgment of our intire subjection to divine government, and the righteous disposals of a wise providence in the present state, and of our accountableness to GOD, at last, as our rightful sovereign and final judge. These sentiments ought always to be kept in mind and deeply im­pressed on the heart, as entering into the nature of devotion, and as essentially necessary to render devoti­onal acts and services well pleasing to GOD.

Prayer and Praise, as they are emphatically the two grand constituent parts of religious worship, or devotion, and as they are jointly expressive of all the pious affections towards GOD, are very frequently, if not always joined together, in acts of homage and religious addresses to him. Agreably, an eminent apostle, who well understood the nature and obliga­tions of religion, and especially of devotion, in our addresses to GOD, expresly enjoins, that we "be careful for nothing: But in every thing by prayer and supplication, with thanksgiving, let our re­quests be made known unto GOD." ^* So that it may fitly be said, that prayer and praise do, for the most part, if not always, involve one another in the same acts of devotion. Are we requesting the bestow­ment of any needed blessings, a greatful sense of di­vine goodness already experienced, is not only beco­ming our character as dependent creatures, and pe­titioners, but also a good argument of our hope and trust in GOD, as able and ready to do us good; and, [Page 12] at the same time essentially necessary, as a qualifica­tion to render us accepted of GOD, in our supplica­tions, and meet for the reception of mercies request­ed. In this way, past mercies, of which the people of GOD have a greatful sense, are often pled with good success, as an argument for granting the fa­vours they seek. Numberless have been the instan­ces of this, recorded for our instruction and encou­ragement, in the sacred pages.—On the other hand, are we expressing our greatful acknowledgements, for blessings received, and giving of thanks at the remembrance of his goodness and grace, to renew the acknowledgment of our dependence upon GOD, and devoutly to implore the continuance of his pro­vidence and blessing, and earnestly to seek his grace and assistance, to a wise improvement of his favours, is, at once, to express the sincerity of our desires in praising his name, and the ardour of our souls to make such returns, of love and obedience, as, in consequence of his goodness, he has a right to ex­pect. Thus to offer praise, is to glorify GOD.

HOWEVER, though prayer and praise are thus in­terwoven, and practically speaking, can scarcely be seperated, in acts of devotion; yet they may be, and are justly distinguished, in theory and speculation, and may fitly be considered, as expressive of the ge­neral and main design of devotional acts, to which they are applied: The former as denominating an act of worship, as being of the nature of supplicati­on and request, for favours needed; and the latter, as denoting an act of homage, as being of the na­ture of gratitude and thankfulness, for blessings re­ceived. In either, and in both, when done in true devotion, and from the heart, as the divine perfecti­tions [Page 13] are acknowledged and adored, GOD is pleased to accept his sincere worshippers, and account him­self grorified.—It is the latter of these (tho' not to the exclusion of the former) to which our attention is called, upon this occasion, and which is, more especially, the subject of our text and the Psalm before us.

WHAT particular occasion this Psalm was wrote upon—whether to celebrate some signal victory, over the enemies of GOD's people—or to express the joy of GOD's people, upon the bringing the ark of the [...]enant of GOD, into the city of David, which was done with great pomp, solemnity and rejoicings; or whether it is to be considered as prophetic of the kingdom of Christ, the glory of the church, in the gosgel day; to usher in which, our blessed LORD, in glorious triumph, ascended on high, led captivity captive, and received gifts for men; ^* (I say) whether it is to be considered, as referring to either of these, or any other remarkable events, which the psalmist might have immediately in view, is not easy for us to determine, at this distance of time. Neither is a certainty, in this case, of any special importance to our present purpose. For be the immediate occasion of it, what it will, the subject, and practical use of it, to GOD's church and people, in every age, are the same, and will be so to the end of time. It is an exhorta­tion to praise the LORD, in several acts expressive of this part of devotion. Particularly, by clapping of hands, shouting, and singing.—"O clap your hands, all ye people, shout unto GOD with the voice of triumph: For the LORD most high is terrible; he is a great [Page 14] King over all the earth.—Sing praises to God, sing praises; Sing praises unto our King, sing praises: For God is the King of all the earth, sing ye praises with understanding."

Praise, is expressive of that part of devotion, in which we celebrate the divine perfections, in the various displays of them, in the works of nature, providence and grace; in which GOD's people great­ly acknowledge, and particularly celebrate, any spe­cial favours and blessings, they have received, and and in which they express their faith, hope and trust in GOD, and make it their concern to render to the LORD the glory due to his name. Agreable to that most pathetic wish of the holy Psalmist, so often mentioned in the hundred and seventh Psalm—"Oh that men would praise the LORD, for his goodness, and for his wonderful works to the children of men"▪

VARIOUS have been the ways in which GOD's peo­ple, in the several ages of the church and the world, have expressed their grateful acknowledgments to him and endeavoured to praise his name: And various have been the religious rites, institutions, means and acts attended upon and used, by the saints, to excite and assist in this part of devotion.

AS to the first ages of the church, we have reason to suppose, as sacred history is in a great measure silent upon this subject, that the saints and people of GOD, under the common guidance of the blessed spirit, were left very much, to their own discretion, both as to means of exciting and manner of perfor­ming this part of their duty and this branch of di­vine worship. And as we have no reason to sup­pose, that men of various tempers, characters and [Page 15] circumstances, would hit upon the same methods of expressing their reverence for the Deity, and grati­tude for his favours, it is natural to conclude, that societies, families, and even individuals, for them­selves, pi [...]ched upon those means and methods, which, according to their best judgment and discreti­on, appeared most suitable, and most expressive of their gratitude and thankfulness, for the blessings of heaven, with which they were indulged. While there were no standing ordinances, or institutions, of divine appointment, relative to the forms of worship; and so long as it was discretionary, in what way, to express their devotion to GOD, it was of little im­portance, what measures were adopted, in religious services, so that the heart was found sincere, in de­vout ascriptions of glory and praise to his name. Accordingly their greatful acknowledgments were expressed, sometimes by serious and solemn addresses to GOD, as the author and giver of blessings enjoy­ed —sometimes by costly sacrifices, offered upon al­tars, dedicated to the service of GOD—sometimes by religious festivals, attended in honour to his name, and sometimes otherways, as his sincere worship­pers thought proper, or as occasion required.

WHEN GOD was pleased to chuse a people to himself, and bring his church into a covenant state, as under the jewish oeconomy, he took the direction of these matters more immediately into his own hands; and appointed, both as to rites and ordi­nances, and time and manner of attending them, by his express instructions and directions; as in the services of the Tabernacle and Temple, enjoin'd by the mosaic institution. By this dispensation, which was expresly given by divine authority, days were [Page 16] appointed for these important purposes, annually▪ to be observed, as festivals in honour to GOD, and to shew forth his praise. By the same dispensation, sa­crifices were directed to, and rites, of various kinds were instituted, to be attended upon by the people of GOD, as expressive of the gratitude of their hearts, and of that internal devotion, which he required and expected, in return for his blessings indulged them. And, as expressive of their joy in the LORD, and as suited to excite and assist their devotion, in praising their GOD, upon these and all other joyful occasions, several things were admitted, under that dispensation, into the worship and services of the sanctuary;—such as feasting, shouting, blowing of trumpets, clapping of hands, leaping for joy, and even dancing—as David before the ark of the LORD, when it was brought up from the house of Oben [...]dom, to the city of David with gladness,—with shouting and the sound of the trumpet ^* In a word, by divine direction, or, at least, by divine permission, GOD's people ad­mitted into the divine service, in external acts of worship, almost all acts and exercises, which in them­selves were decent, manly and becoming, and which were suited to excite or assist in devotion, or ex­pressive of the pious affections towards him.

Music also was introduced, for the same sacred purposes, into the services of the sanctuary, and im­proved to a divine use, in worshipping of GOD, and to praise his name. Instruments of music were pre­pared, and men skilled in the use of them, were ap­pointed, to this delightful service. Thus holy David in preparing for the worship of GOD, in the Temple, [Page 17] and in appointing those who were to wait on the ser­vice, tells us, that there were no less than four thou­sand, that praised the LORD, with the instruments which he made to praise therewith. ^*

AMONG the numerous instruments of music, ap­propriated to a divine use, in the services of the sanctu­ary and in the worship of GOD, the Harp and the Psaltery, are frequently mentioned: But by what may be collected from the scripture account, the Organ was of most antient date, and the leading instrument, in the divine use of instrumental music. And there is some reason to suppose, the Organ to have been in use, even in the earliest ages of the church.^†

BUT, then, it is not to be understood, that instru­mental music, even the music of the psaltery, harp, or organ, however pleasant and harmonious, were ever introduced into a divine use, in the worship of GOD, to prevent, or exclude vocal music, or the voices of men, from being employed in praising the LORD. His design was, evidently, rather to assist, than to prevent, the people of GOD, in using their tongues to praise his great and glorious name. Whatever in­genuity may have been discovered, in musical instru­ments, of human structure; and however sweet and harmonious their sounds, when touched by a skilful hand; yet, certain it is, No Organs are equal to those of divine construction;—no music so pleasant in itself—none so pleasant in the ears of the LORD our GOD, as the voices of the saints and people, tu­ned to sacred harmony and regularly employed in celebrating his praise. Above all, therefore, Sing­ing the High Praises of the LORD, seemed to con­stitute [Page 18] a most essential part of this religious service, in the sanctuary, and was more earnestly and fre­quently inculcated, and more generally attended to, in publick assemblies, for divine worship, as what greater numbers might be personally engaged in, and as better suited, than any other part of divine worship, at once to express, excite, assist and inflame their pious affections, religious zeal and heavenly devotion.

A gracious GOD, with smiles of approbation, in his providence, countenanced and encouraged his people, to make proficiency in a service, so pleasing to him and so profitable and delightful to them­selves. His countenance and encouragement, to his church and people, in this matter, were clearly discovered, in a variety of instances. The divine ap­probation and acceptance of so excellent a service, were peculiarly manifest, as under the special directi­on of heaven, various steps were taken, from time to time, by the leaders of the people and the most eminent of his servants, to bring this part of divine worship to its greatest perfection; and to render it most engaging to men, and most useful to the im­portant purposes of piety and devotion.

To assist his people in praising his name, and to prepare their minds with subjects and themes worthy his praise, an all-condescending GOD inspires a num­ber of his servants and prophets, with a concern for his honour and zeal for his service and glory, in this part of his worship, and sets their tongues and pens a going.—Under the immediate and powerful di­rection of his blessed spirit, the poetic numbers flow, in most exalted strains of gratitude, adoration [Page 19] and praise.—The glories of the Deity, the unchar­geableness of his nature, the excellency of his per­fections, the majesty of his kingdom, the wisdom of his government, the greatness of his goodness and the riches of his grace, as clearly displayed in the works of nature, providence and redemption, are some of the themes to which their attention is called, as suited to excite the gratitude of men and assist them to celebrate the praises of their GOD.—Psalms, hymns, and heavenly songs, are thus composed for the use of the church; and in matter and measure, happily prepared for the service of the sanctuary: And, at the same time, in number and variety of subjects, wisely calculated for the use of GOD's peo­ple, upon every occasion and in every circumstance, that did, or might occur to them in life. So that a gracious GOD, has not only invited his people to so delightful a duty, but put words into their mouth, to celebrate his praise.

BUT not enough, that GOD's people were thus fur­nished with suitable subjects and matter of praise, that his praises might be sung in a manner worthy so exal­ted a theme, the utmost care is taken to promote so important a service. Inspired with a pious zeal for the glory of GOD, and knowing it to be of no small importance to the honour of his name, in promoting true devotion, in this part of his worship, that the music itself should be decent, regular and engaging, the chief Rulers and Fathers of the people are not wanting, to use their utmost endeavours, as well as influence and authority, to encourage, cultivate and promote so pleasing, so useful an art, for so impor­tant a purpose.—In a word, their aim is, that the harmony of Zion might at once, express the devoti­on [Page 20] of her children, and excite them to aspire to sing, in higher accents and still more exalted strains of praise.

ALL, indeed, cannot be supposed, to have had the gift of, the ear and voice for music; tho' all might sincerely join in the devotion, intended and expressed in this part of the worship of GOD's house: But yet, that so useful an institution should want no assistance, to make it as general, and extensively beneficial, as possible, peculiar pains were taken in the church, both to find and to instruct such as had talents, adap­ted for this purpose, and a genius for music, and to prepare them to lead and assist, in the services of the sanctuary; to the end, that in a manner, most regular, correct and harmonious, and best becoming the house and worship of GOD, this part might be performed.—That GOD's people in general, even the whole congregation, might be led and assisted in sing­ing praise to their King and their GOD —That all might be enabled, in a good measure at least, agrea­ble to the direction in the text to sing with understan­ding in the manner, as well as matter of the song— and, at the same time, catch the attention, charm the ear, awaken the affections, engage the hearts and ex­cite the devotion of all around.

TO this purpose David, the sweet singer of Israel, had his musicians—his Chief Musicians, ^* not only up­on the Psaltery, the Harp and the Organ, but also (undoubtedly) in this part of divine worship, in which his heart was so deeply engaged, in which his tongue was so frequently employed, and in which his soul was greatly delighted. Had he four thou­sand [Page 21] appointed to praise the LORD, with the musical instruments, which he had prepared for this pur­pose, a much greater number are often called upon by him, to sing to the LORD, and with their voices, skilfully modulated to harmonious sound, to praise his great and glorious name:— Yea, he frequently calls upon all, of every character, among the people of GOD, to engage in so rational, so delightful a duty.

TO the same end, Solomon, his son, in the Aera of whose reign, the Church and State of GOD's chosen people arrived at the summit of their glory, and the best part of whose time, after he came to the throne, by divine appointment, was employed in building the Temple, and appointing the worship and services of the sanctuary, took care of this part of worship, and appointed his Men Singers and Women Singers; as also, and more especially, for the temple service and the worship of GOD, the Levites, which were Singers, were appointed, as one, to make one sound to be heard when they lifted up their voice—and praised the LORD, saying, For he is good, for his mercy endureth forever. ^* And there is good reason to suppose, that this order continued, in the service of the temple, so long as the worship of GOD was therein continued and ob­served, according to the divine appointment.

WHEN Ezra the Scribe of the law of the God of heaven, ^† and Nehemiah the governor of Judah, ^‡ up­on the return of the captivity of GOD's people, were engaged in re-establishing the jewish polity and go­vernment, in rebuilding the temple, in restoring GOD's covenant people to a church state, and in re­viving [Page 22] the worship and ordinances of religion, agrea­ble to the direction of heaven, under that dispensati­on, they made it their care, to revive and encourage this part of divine worship, in particular; as an in­stitution of no small importance to the true worship of GOD, and as what, even in that broken state of the church, could by no means be omitted.—Yea, so much in earnest were these servants of GOD, to have this part of the temple service restored, as an excellent help to religion and as a part of worship, that they made it their concern, when about to return to Jerusalem, with the people, carefully to collect both the Singing Men and Singing Women, who were to be found, among the captives scattered in the nations, whether they had been driven. And though they were few, in comparison with the whole number of GOD's people that returned; yet so essen­tial, did they esteem this part of divine worship, to the services of religion, that they were appointed to lead and assist therein: And to enable them to im­prove, in that skill, in harmony and music, which was necessary to the faithful discharge of the duty appointed them, they had daily portions assigned and given them, for their support, according to the com­mandment of the LORD, ^* by David and Solomon his Son.

BUT this is not all: Further to show the reasona­bleness and propriety of this method of praising GOD, and our obligations hereto, it may be observed, that many of the psalms and hymns, in sacred writ, com­posed by the inspired penmen, for the use of GOD's church and people, in this part of divine worship, [Page 23] are conceived in terms suited to remind all of their duty, in this respect: And some of them contain express injunctions and exhortations hereto. —"It is a good thing", says the Psalmist "to give thanks unto the LORD, and to sing praises unto thy name, O most high." ^* "Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation." "Praise ye the LORD: For it is good to sing praises unto our GOD; for it is pleasant, and praise is comely." ^† For these and other important reasons, the holy Psalmist resolves, saying, "I will sing to the LORD as long as I live; I will sing praise unto my GOD, while I have any being" ^‡ And, in full proof of what has been advanced, with regard to this important branch of divine worship, the psalm before us, which is an exhortation to praise the LORD, but most directly the words of our text, may be added, which con­tain the nature and authority of a command.—Sing praises to God, sing praises; Sing praises unto our King, sing praises: For GOD is the King of all the earth, sing ye praises with understanding.

HERE the duty, of which we have been speak­ing, is exhorted to and enjoined, in words too plain to be misunderstood—too clear to admit of dispute, or need any comment.—The reason with which the injunction is enforced upon us, that the glorious Being, to whom we are exhorted to sing praises, is our GOD and King—and the King of all the earth, or sovereign of the world, is both clear and conclu­sive, easy to be conceived of, and universally bind­ing. For surely no one will draw in question his [Page 24] obligations to God, in either of the characters here mentioned; or the reasonableness of ascribing to him the glory and praise that are justly his due. And as to the manner in which this duty is to be perfor­med, it is here represented concisely and expressive­ly. We are to sing praises with understanding. That is, intelligently, with regard to ourselves, as well know­ing, or entering into the spirit of the matter and subject of what we sing, and whereby the devotion of our hearts is expressed; and also, as being ac­quainted with the manner of the heavenly song, and those modulations of the voice, and modes of singing, which are decent and becoming devotion and praise:—Intelligibly, with respect to others, both as to matter and manner of the divine songs, in and by which our devotion to God is expressed.— Herein improving, both hymns and tunes, compo­sed for general use, and conforming ourselves to some standing rules and measures, in both these re­spects, which are or may be, easily known to others, with whom we worship, and who join us in our pub­lic expressions of gratitude to God. Thus we shall, like the Levites, the singers in God's church of old, (as abovementioned) as one, make one, or the same delightful sound, of music and harmony, to be heard, when we lift up our voices to praise the LORD:— And in this way, like the saints above, the door is open for thousands and thousands, to join in the same acts of devotion, to speak the same things both in­telligently to themselves, and intelligibly to each other, and with one heart and with one voice, to praise the LORD.

[Page 25]SHOULD it be said, that singing to the LORD, or singing his praise, is a rite or ceremony peculiar to the legal or mosaic dispensation; and that consequent­ly, it shared the same fate with other ceremonial rites, upon the introduction of the gospel: It may be answered—That, to prove, that this is a way of expressing our devotion to GOD and gratitude for his favours, which is well pleasing to him, under the gospel, as well as under the law;—we need only say, that our blessed LORD, when upon earth, with his disciples, worshipped GOD, in this way—and by his example, manifested his approbation of it and taught us our duty.^*

FURTHER to satisfy ourselves, if we think this an insufficient warrant for us, in this matter; it may be served, that the apostles, with whom, our LORD, when he ascended up to heaven, left the immediate care of the church, undoubtedly received it in this light.—One apostle expresly exhorts, to the singing of psalms, as expressive of our sacred joy in, and gra­titude to GOD. ^† And another, for our example and instruction, tells us how this duty should be attended—even as other acts of devotion, — with the spirit and with the understanding also. ^‡

IT hence appears, that as singing praise to God, as a part of divine worship, is not so novel an institu­tion, as to be deemed an unjustifiable innovation in the church: So it is not of so antient standing, as to be out of date, or abolished.—Saints under the gos­pel are equally obliged and encouraged hereto, as under the law: And it is a peculiar glory of the gos­pel age, that—

Music, in itself, when well performed, when the voices are good, and the harmony regular and cor­rect, has a powerful influence upon the ear, the af­fections, the hearts of mankind,.—The effects, which have been justly attributed to the power and charms of music, in a variety of instances,, have been tru­ly great and astonishing. As, when David played skilfully on the harp, the evil spirit departed from Saul; ^* so, in many instances, the mechanical effects of mu­sic, vocal, or instrumental, have been equally surpri­zing and wonderful.—Diseases, that have defied the power of medicine and baffled the physicians's skill, have not been able to resist its charms.—And if the best accounts do not deceive us, in some cases, it is the best, the only remedy — Poisons are expelled, senses restored, and even life itself has often been saved, by the powerful energy and reviving charms of music.^†—To say the least, it must be allowed, from what every one, who has an ear and taste for music, must frequently experience in himself, that it has a natural and most happy tendency, to soften the roughness of our spirits, to calm the passions, and to compose our minds, and thus to prepare us for hear­ing and receiving instruction, and for meditation, contemplation and acts of devotion.

When music, therefore, is well adapted and appli­ed to a divine use, it can scarcely fail of having a pro­portionably [Page 27] good effect, to the purpose of our edi­fication. —When such compositions; such Psalms, Hymns, and spiritual Songs, as, in themselves, breathe the true spirit of religion, and are well adapted, at once, to lead, assist, excite and express the devotion of the heart and soul to our GOD and King, are set to music; and the parts of music are well adapted to the sentiments therein expressed, and well perform­ed; it is not easy to conceive, the powerful influence it will have upon us, or the happy effects, it will have a natural tendency to produce.—The attention is roused, the passions are composed, the affections are engaged, the devotion is enlivened, and the whole soul is sweetly drawn forth into the exercise of grati­tude, and in most devout acknowledgments of praise to GOD. Our hearts are disposed to receive the great truths of religion, our minds are prepared to digest and improve the instructions we receive, and thus our faith is confirmed, our love increased, our trust encouraged, our hope strengthned, a more endeared intimacy and communion with GOD established, more lasting impressions are made upon us, and a more solid foundation laid for the flourishing growth of all the virtues and graces of the divine life, which are to the praise and glory of GOD.

Do we consider it, then, as a way pointed out by GOD, in his word, as well as rational and natural in itself, to express our devotion to him:—Do we view it as a suitable method, of expressing all the pious af­fections of the soul, to that GOD, to whom we are indebted for life and favour, and upon whom we de­pend for every blessing, it must appear a most ratio­nal and delightful part of religious worship—And more especially, will it appear a duty most engaging [Page 28] and obliging, if to these things we add, that this is a way, in which, a gracious GOD is pleased, not only to admit his sincere worshippers to a blessed nearness of communion with himself, but also to account him­self glorified, by the devotion and adoration of his people so expressed. For he is expressly said, not only to be delighted in, but even to inhabit the prai­ses of his Israel. ^*

GOD is our creator, preserver, benefactor, redeemer and king;—in him is all our hope.—Is it not just, that we should seek his face, and sing his praise? Is it not right, that we should, with our voices, in loudest accents of gratitude, ascribe the glory that is due to his name?— and is it not altogether rea­sonable, that we should make it our concern and earnest endeavour, not only to be sincere in our de­votion, but in the external acts, to shew forth his praise, in a manner worthy his great and glorious name, and becoming our characters as intelligent creatures—to sing with the spirit, and with the under­standing also.—Surely it become us then to be upon our guard, least we bring the torn, the lame and sick for a sacrifice, in this part of divine worship,—Should we thus approach the LORD with unhallowed lips and the hoarse accents of irregularity and confusion, pretend to sing to his praise (when we have the means of being better instructed) would not a just­ly incensed GOD, challenge us, as he did his people of old, saying—who hath required this at your hands?— If I be a Father, where is mine honour? And if I be a Master, where is my fear? ^†

[Page 29]IN a word: To sing praises to our GOD and King, is a duty which we owe to him, in consequence of our relation to him, as his creatures, created, pre­served and redeemed by him, dependent upon him and accountable to him—a duty of express divine appointment— a duty, to which we are obliged by every engaging argument—a duty rational and na­tural in itself, and wisely adapted to excite, assist and express our devotion—a duty in which we may have communion with the saints on earth and angels in heaven—and a duty, in a due attendance upon which we may, by the divine blessing, begin the work of heaven upon earth, have some ravishing fore-tastes of the joys of the blessed, and be furthered in our preparations for the more exalted services of GOD's temple above, and rendred meet to sing, in more ex­alted strains, the high praises of GOD and the Lamb, in the paradise of the LORD, forever and ever!— Well might the holy Psalmist, then in full belief of the use, excellence and importance of this delightful service, exhort and enjoin, as in words before us— Sing praises to GOD, sing praises: sing praises unto our King, sing praises: For GOD is the King of all the earth, sing ye praises with understanding.

UPON the whole, and to draw towards a close: What has been said may fitly be improved, to excite all to the exercise of greater care and concern, than ever, to a right discharge of our duty, in singing praise to the LORD;—to consider it as a part of divine wor­ship, and to attend upon it in such a manner, as shall be more to his glory and our own edification. Several things, suggested in and deducible from the preceeding discourse, are particularly worthy our special notice and serious attention.

[Page 30]FIRST, we are taught the great condescension and goodness of GOD, in permitting us, sinful, unworthy creatures, to approach his presence, to worship, adore and praise his great and glorious name: and especially, that he is pleased, not only to accept, but also to be well pleased with, and to account himself glorified by, the sincere services of his people, in singing praise to his name.—It is condescention in the majesty of heaven, to behold the things that are done therein, to receive the worship, adoration and praises of the heavenly host—well may we then with grateful won­der, cry out—LORD, what is man, that thou art mindful of him; or the children of men, that thou hast any regard unto them!—Often let us reflect upon this amazing instance of the goodness and condescention of our GOD and king; and as often let our souls be humbled within us, that we have been no more af­fected with a sense of the greatness of the priviledge we have so long enjoyed and so greatly abused.—And let our past neglect and abuse of so high a priviledge, be an argument, effectually to awaken us, to a sense of our high obligations, and excite us to the greatest concern to improve our time, and employ our tongues, in celebrating the praises of that GOD, to whose good­ness and grace we are indebted, for the opportunity we still have allowed us, to sing praise to his name — Yea, with the pious Psalmist, let us resolve, that we will sing to the LORD as long as we live. ^*

SECONDLY, Is singing praises to the LORD, a du­ty so rational and delightful, and so essential a part of the worship of GOD; hence we see the peculiar obligations we are under, for the wise provision he [Page 31] has made, for our direction and assistance herein.—As "GOD hath not left himself without a witness", respect­ing his providential care of the world of mankind, in that he hath all along, done them good, and given them rain from heaven: so neither hath he left himself without a witness, in the care of his church and peo­ple, and the religion and worship, he hath called them to observe. The gracious care of a merciful GOD, was early manifest in a divine revelation of his will, relative to faith and worship, and, in all succeeding ages, down to the present time, in preserving his word, in its purity, for the use and direction of his people, in both these respects, as a standing and unerring rule of both faith and worship.—That we have this word, in our own language, for our directory, is a stand­ing proof of the divine care of the church, and of our obligations to gratitude and thankfulness.

BUT, in regard to that branch of our duty and di­vine worship, of which we have been speaking, we are under peculiar obligations to GOD, for his good­ness, in providing for our direction and assistance in our attendance upon it. This constant care of a faithful GOD, for his church and this part of his wor­ship, appears, more especially, in the following instances.

1st. In raising up and qualifying, in spiriting and enabling, some of his saints and servants, so faithful­ly and intelligibly to translate, and reduce to suita­ble poetical measures, the Psalms and various other passages of the sacred word, for the use of his church and people, in public and private, to assist in devoti­on, and especially in singing the praises of GOD — [Page 32] Without such a work, it would scarcely have been possible, for GOD's church and people, in a public social way, to have attended this part of divine wor­ship —In this we see the providence of GOD, in his care for the support and continuance of so delight­ful a part of his worship; which demands a grateful remembrance and should be the subject of our fre­quent praises.

2dly ANOTHER instance of the divine care and providence, in this important affair, appears in his raising up and encouraging men, possessed of a ge­nius for music, with great care and pains, to search out and form such an excellent system of rules, for the direction of music, in its various parts—and to compose such a variety of Tunes, so happily adapted, as to time, measure and harmony, to a divine use, in public worship, upon all occasions, that whole assem­blies, however numerous, may join, and with one voice, as well as heart, sing praises unto GOD.

THIS was a work of no small importance to the de­votion of the church, in this part of worship:—Yea, it was necessary; as hereby the harmony of Zion, as to deceney and engaging sweetness, as well as use, becomes more general, and is raised to higher degrees of perfection.

GOD is not the author of confusion, says the apostle— and therefore he exhorts—Let all things be done de­cently, and in order.— ^* Though it is granted, that there is no such thing, as Holiness in one sound more than another; yet no one can deny, that there is such a thing as Decency and harmony, in singing that is [Page 33] correct and regular—or that there is such a thing as confusion and discord in singing, that is without rule and order—where every one follows the dictates of his own humor and inclination. It is, therefore ne­cessary, that such steps should be taken and such pro­vision made, as those but now mentioned, to assist and direct, as to matter and manner of praising GOD— to enable the people of GOD, in a manner becoming their character and his worship, to sing praises to his name.—Happy for us, and the church of GOD, these things are done to our hand.—And such are the helps, with which we are furnished, that by a careful im­provement, the harmony of Zion, might rise to a de­gree of perfection, scarcely to be parrallel'd by any ages past.

A Genius for Poetry—and a Genius for Music, are gifts of GOD.—It is of GOD to possess these gifts.—It is of GOD and under the influence of his providence and grace, that any of his servants have improved them to a divine use, and for the service of the church, and sanctuary, in these important instances.—To GOD our most grateful acknowledgments are due.—To GOD for these instances of his constant care, for his church and his worship, let our voices be raised, in grateful hymns and songs of praise.—

3dly, THE preceeding discourse affords proper en­couragement, to such as have improved, or are desi­rous of improving the means for their direction and assistance, in the divine use of music, in the worship of GOD. It is, most certainly, a laudable ambition, in all, but especially in youth, of both sexes, to strive to excell, in a study so pleasant, in an art so profitable, [Page 34] and in that, which, by divine grace, may qualify them to glorify GOD, in his house, to lead and assist in his service, and to shine as examples of improvement, in so delightful a part of his worship.

WE rejoice that there are any, who are engaged in so laudable a work, and who are taking those steps which may be of use to teach them, to sing praises to their GOD and King with understanding.—To such we would say—We bid you GOD speed —and with all our hearts, we wish you a blessing out of the house of the LORD, this day.—May you go on in improve­ments to higher degrees of perfection, in the devo­tion of the heart, as well as the music of the voices, until, by praising GOD in his temple here below, you shall be fully prepared, with angels round the throne and the spirits of just men made perfect▪ in loftier strains, to sing the praises of GOD and the Lamb, in his temple above, for ever and ever!—

FOURTHLY, this subject and what has been offered upon it, severely reprove the negligence of all, who have gifts and talents to enable them to sing praises to their GOD and King, and improve them not.

IT is readily granted, that some have not talents for this external act of devotion: some, that have neither ear, voice, nor genius for music.—But is it not well known, that too many that might, with de­cency, at least, attend and bear a part in singing praise to the LORD, who, either through pride, or bashfulness, or from some other cause, neglect it — How such can excuse themselves, or answer it to their consciences and unto that GOD, whose praise [Page 35] they refuse to celebrate, and whose name they neg­lect to glorify:—I know not—to their own master they stand or fall!—Would to GOD, they might be led to think seriously of their neglect, before it is too late!—But permit me, further, to ask—Are there not some, yea, many, that are culpable, in a still higher degree, in this matter?—Some, that not only neglect to improve, but even abuse and profane these gifts of GOD, to purposes of wickedness? Is it not amazing, to observe, how pleasant and melodi­ous the voices of many are, and how readily em­ployed, in singing vain and foolish, if not vicious songs, to the prophaning of GOD's holy name; and to the depraving their minds, and debauching their morals, who, perhaps, have never once employed their tongues, to sing their great Creator's praise!— Alas, how guilty,—how inexcusable, must such ap­pear, in the sight of that GOD, who searcheth all hearts,—who cannot be deceived,—who will not be mocked!—

IN the church of GOD, under the former dispen­sation, there were singing men and singing women, who praised the LORD, for his goodness and for his mer­cy, which endureth for ever.—Why should so many, who are equally capable of this divine and de­lightful service, be silent in the gospel day?— HAVE we not equal reason of praise—yea, are we not under greater obligations to sing the prai­ses of GOD and the Redeemer!—In particular, let me ask—why should there be so general a neglect of this, most agreable and engaging part of divine wor­ship amongst the Female Sex? Is it modesty, bash­fulness, [Page 36] pride, want of attention to the nature of the duty, or want of love and reverence to the Deity?— or what is it, that prevents them from honouring GOD, from being ornaments to religion and shining exam­ples of devotion?—Certainly no voices are so plea­sant, none so sweetly melodious and engaging, as those of singing women, when rightly tun'd to hymns of praise. And shall they be the last to be persuaded to engage in a duty, for which they are the first in ca­pacity, and for which they have the richest gifts and highest qualifications?—Have they no mercies to celebrate, no chearful notes to raise, no joyful songs to sing, in praise of their GOD, their redeemer and King.—But I forbear—

MAY we all seriously recollect what has now been (imperfectly) suggested, and carefully apply it to our own souls, for awakening; quickning, encou­ragement and confirmation, as we find our state requires. Let all be persuaded to comply with our duty, in this part of divine worship, both in the internal devotion and external attendance, upon this divine institution.

LET those that have genius and voices for music, stir up the gift that is in them, and be awakened to improve, to the glory of GOD, and to the praise of his distinguishing goodness and grace.

MAY those that have neither genius nor voices, for musical performances, be yet concerned to praise [...] —Many, it is to be feared, who cannot, with their voices, [...] the a [...]bly, in singing praises to GOD, are but too apt to [...] idle spectators of the devotion of others, and suppose they have [...]o con­cern in the matter. But verily, they are grossly mis­taken: For they are under as much obligations to [Page 37] the devotion of the heart, and of consequence to at­tend to the subject matter of the heavenly song, as if their voices were music, and the moving of their tongues was harmony itself.—It is theirs, therefore, to contemplate the hymns that are sung by others, and embibing their spirit and adopting their senti­ments, to lift their souls to GOD, and make melody in their hearts, to their Redeemer and King.^*

TO shut up all: May we all be cautioned against resting in the form of godliness, in the outward shew of religion. If the heart is not engaged, our worship and external acts, will avail us nothing; unless it be to enhance our guilt.—"The LORD seeth not as man seeth: Man looketh on the out­ward appearance, but the LORD on the heart.—The [Page 38] LORD searches the hearts,—He trieth the reins."— Our songs of praise unless attended with true devo­tion, with the spirit, as well as understanding, will be deemed no better than vain oblations, which are an offence to GOD. Yea, though we are ever so well skilled in music, and though the sound of our voices, in the external acts of worship, have been pleasant and engaging, as harmony itself—and though we have shone in the church, as bright ex­amples of highest attainments in this part of divine worship, all will be in vain, if our hearts are not right in the sight of GOD:—Our expectations will fail, when GOD shall take away the soul; and our hope shall be like the spiders web, which, in death, will yield us no support.—To alarm, awaken, and put us upon our guard, against a mistake so dange­rous and fatal, let us be persuaded to look forward and consider how awful, how distressing it must be, at death, to change the scenes; and from being engaged in the delightful service of music and singing praises with GOD's people, in his temple on earth, to pass to join the haters of the LORD, in cursing and blasphe­ming his name in regions of despair for ever and ever! —An awful thought!— may it be deeply impress­ed on every heart!—

BUT are we sincere, in our devotion to GOD, and in praising his name; then may we hope from praising him imperfectly on earth, to pass to sing in perfection above: and with angels, and the spirits of just men made perfect, and with the whole multitude of the redeemed of the LORD, to ascribe praise, and blessing, and honor, and glory, and power, to him that sitteth upon the throne, and unto the lamb, forever and ever. Which GOD, of his infinite mercy grant, for his mercy's sake, in Christ Jesus. AMEN.