HOLY Job, tho' he is said to be per­fect and upright, one that feared God, and avoided that which is evil; tho' he was a pattern of patience, and manifested great resignation to the divine will, under the most grievous and uncom­mon trials; yet the hand of God did some­times so sorely press him, and he was so scorched with the vehement heat of the furnace of affliction into which he was cast, that like Moses, he spoke unadvisedly with his lips. He murmurs at the dispensations of divine Providence towards him, and is ready to charge God with severity in his [Page 6]dealings with him. For this, his friends had sharply reproved him, and Elihu in an especial manner had spoken very closely and pertinently to him, in order to convince him of the justice and equity of the divine conduct, and to silence his murmurings, and bring him to acquiesce in God's providential dealings with him: But all to little purpose; still Job is uneasy and unsatisfied; till at last God himself speaks to him out of the whirlwind, and closely pressed him with many serious and weighty questions in this, and the follow­ing chapter.

The first question that God put to him, to humble him and shew him his ignorance, was concerning the creation of the world, and who it was that gave it its regular form and structure, v. 4—7 "Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Whereupon are the foundations thereof fastned? or who laid the corner stone thereof?" At the laying of which corner-stone, "the morning stars sang to­gether, and all the sons of God shouted for joy." It is the eternal Jehovah that is here posing a mortal worm with these questions; [Page 7]and (as we might justly expect) the lan­guage is sublime, the expressions lofty, and the sentiments well adapted to strike con­viction into a repining sufferer, murmuring at the all-wise conduct of his Maker: q. d. ‘O Job, you pretend to have a mighty in­sight into the counsels of God; you have made a great figure among the children of the East; thou settest up for an oracle and dost pretend to censure the justice and equity of the divine proceedings— now only tell me where thou wast when the foundations of the earth were laid, declare how it came to be so finely fram­ed, so firmly fixed, so exactly proporti­oned, and so advantageously situated: If you are so wise and understanding in the government of the world as you pre­tend to be, you doubtless know some­thing about the formation of this noble fabric: and I demand of you to tell me where you was, when at the first appea­rance of this glorious structure, the "morning stars" struck their harmonious notes, and with perfect concord chanted the most melodious songs, in praise to its great Creator. Was you then present, to hear the shouts of joy among the sons of God, and in what a rapturous manner they applauded the work, and adored the [Page 8]Workman? Was your ear charmed with the heavenly musick? and did you join your feeble voice, with the shouting miriads that extolled my name upon that occasion?’

Thus does God query with Job. on purpose to bring him to a sense of his folly, in finding fault with His providence in governing the world, seeing he was not present at the formation of it. ‘And since God did not consult with him in making the world, and yet it is well made; he need not expect that God should consult with him about the government of the world, and yet it shall be well governed:’ And therefore it became him and all others, chearfully to acquiesce in the wisdom of divine providence, and not to murmur at any of its proceedings.

Thus you see the connexion of the text with the context, and what was the design of God therein—You see, the morning stars, (by which we are undoubtedly to under­stand the angels) are bro't in singing praise to God at the laying of the foundations of the earth; which supposes that they had an existence, before the earth was regularly formed and fashioned, or otherwise they could not sing together upon that occasion. Moses has told us ^* that "In the beginning [Page 9]God created the heaven and the earth,"— the angels doubtless are included in the creation of the former; and being formed to sing their Maker's praise, they early began that blessed work, for which they are here called morning stars: and carefully observing the hand of God forming and fashioning this terraqueous globe, and mak­ing it a suitable habitation for man, and knowing, perhaps, that their and our Creator would "rejoice in the habitable parts of the earth, and his delight would be with the sons of men;" as they saw mat­ter, so they wanted not a disposition for praising God, and giving to him the glory due to his great name therefor.

The latter part of the verse, in which it is said, all the sons of God shouted for joy, I suppose to be only exegetical of the former: And what is designed by the whole verse is, to shew, that the angelic tribes were so struck with a sense of the infinite majesty and power of God in rearing the stately structure of the world, that they all with one accord expressed their joy, and glorifi­ed God by offering to Him their melodious songs of praise and thanksgiving.

To sing praises to God, is the delightful employment of Heaven; and not only an­gels, [Page 10]but men are capable of bearing a part in it: And therefore it becomes them, in imitation of the blessed spirits above, to learn to tune their voices in a manner suit­able to offer praises to their maker—and while they are in this world, to begin that blessed work, which we hope to be forever employed in, when we come to Heaven.

Under the direction of this text, I shall attempt the following things—viz.

I. To shew that singing praises to God, is a duty which He requires of all his ratio­nal creatures, of men as well as of angels.

II. Say something as to the manner of performing this duty:—and then conclude with addresses suited to the occasion.

I. I am to shew that singing praises to God, is a duty which He requires of all his rational creatures, of men as well as of angels.—Every rational creature that has understanding enough to consider and con­template the works of God, and observe His perfections and attributes displayed in all the divine operations, are under moral obligations to praise and glorify Him there­for. Indeed the very design of God in [Page 11]forming reasonable creatures, and discover­ing his perfections to them, was not only that He might communicate happiness to them, but also that they might glorify Him; i. e. adore and praise Him for his perfec­tions: For whoso offereth praise, glorifieth me, saith God, Ps. 50.23. There is some­thing of the divine attributes discovered in all the works of God, whether of creation, providence, or grace: And according as God discovers himself to his creatures, so should their acknowledgments of Him, be. And not to acknowledge God according to the discoveries he makes of his perfections unto us, is a degree of atheism itself: It is in a sense to deny that He is possessed of those perfections, or worthy to be praised for them. Every being ought to be acknow­ledged by others, according to the dis­coveries that are made of It to others; otherwise It is denied by them: This is rea­sonable and sit in the very nature of things. And since the supreme Being in his works has discovered, unlimited power, unsearch­able wisdom, boundless goodness, spotless holiness, and inflexible justice, every rea­sonable creature is in duty bound to praise Him for these his perfections, according to the discoveries he has, or might have had of them.

[Page 12] The Psalmist says, ^* All thy works shall praise thee, O Lord, i. e. they all even the in­animate parts of the creation furnish rational intelligences with matter for praising Him. In this sense "the heavens declare his glory, and the firmament sheweth forth his handy work." And the "sun and moon, and all the stars of light," praise Him: They do it, by exciting angels and men to that blessed work; and furnishing them with abundant matter for it. And when inanimate things, such as the sun and moon and stars, are said to praise God; it intimates that there is much excellency in the works of God, that if they could speak, they would declare and shew forth his praise; even as when the disciples of Christ rejoiced and praised God with a loud voice, for all the mighty works which they had seen, saying, ^† Blessed be the King that cometh in the name of the Lord: Peace in heaven and glory in the highest; the envi­ous Pharisees did not like such musick, and said to Christ, "rebuke thy disciples:" But Christ answered, "I tell you that if these should hold their peace, the stones would immediately cry out." So here, if angels and men will not sing praise to God, for the works of creation, providence and grace; rather than God should not have the glory thereof, the sun and moon and [Page 13]stars, would all break out into joyful songs of praises to him.

You see, at the creation of the world, the blessed angels were "hymning the eternal Father," adoring his power, wisdom and goodness, which were therein display'd: so at the first appearance of the new creation, when Christ Jesus, the corner-stone thereof was laid, then did these "morning stars" again sing together, "and all the sons of God shouted for joy." No sooner was it known in heaven, that the eternally be­gotten of the Father, appeared in a mortal form, but an angel is ordered with swiftest wing to convey the news thereof to the humble shepherds, who were with earnest expectation "waiting for the consolation of Israel." These glad tidings of salvation were usher'd in, by an anthem of praise from the heavenly host; for suddenly there was with the angel a multitude of the heavenly host, praising God and saying, Glory to God in the highest, and on earth peace, good will towards men. ^*

Thus we see that as at the birth of the old, so also of the new creation, the blessed angels tuned their harps to praise their Creator. And it is well worthy to be remarked here, that altho' neither the first creation of our world, nor the redemption [Page 14]of it by Jesus Christ, was designed parti­cularly for the benefit of the angels, but for men only, yet these disinterested and benevolent spirits rejoiced in it, and praised God for it. This is worthy of our imita­tion: and let us learn from them, to bless and praise God for his goodness to others, as well as to ourselves. The exercise of such benevolence and good-will in us, will be doing God's will on earth, as it is done heaven: and as in such a temper we ap­proach near the inhabitants of the heavenly world; so we shall be sharers with them in their happiness, and partakers with them in their joys.

Singing praises to God, was not designed to be the employment of angels only, but is a duty also incumbent upon man. God has given him a voice, and the faculty of speech, which he is bound to employ in praising and glorifying his Maker: Hence it is, that God has made singing a part of his worship; and he expects and requires of every one, that they worship him in that way, according to their ability and the capacity God has given them. We must "enter into his gates with thanksgiving, and into his courts with praise." And we are commanded to sing unto the Lord with the voice of a Psalm ^†; and often, to praise [Page 15]him with our voices, and to sing praises unto Him. Altho' singing be a token of joy, it is nevertheless a duty incumbent on us at all times; for we are commanded to "rejoice evermore," and to "rejoice in the Lord at all times"; nor can our cir­cumstances be so afflictive, but that we have occasion of singing praise to God: For how distressing soever our estate may be, yet there are many favors and mercies shewn to us which demand our praises. And the pious Psalmist resolves, ^* I will sing of mer­cy and of judgment, unto thee O Lord will I sing.

Singing praises to God was a very sublime and solemn part of publick worship, under the Old-Testament dispensation: And our Savior has recommended it to all christians by his own example, who, we find "sung an hymn," after he had instituted the sacra­ment of the Lord's supper. And God has been pleased to testify his acceptance and approbation of this part of his worship un­der the New-Testament dispensation, by miraculous operations in favor of those that were e [...]naged in this duty. When Paul and Silas were cast into prison—"at mid­night they prayed and sang praises unto God;" and he testified his acceptance of their worship, by causing a great earthquake [Page 16]which shook the foundations of the prison, opened the doors, and loosed the bands of the prisoners ^†. And this very instance, one would think should be enough to silence all objectors, and convince every one that singing is an acceptable duty to God; otherwise He would never have given such an evidence of his being well-pleased with it. Moreover, the apostles of our Lord frequently enjoin it upon christians as an incumbent duty, to "teach and admonish one another, in psalms, hymns and spiritual songs, singing with grace in their hearts to the Lord."

Thus you see that this duty is in itself reasonable and fit: It is highly proper that God should be praised by all his reasonable creatures; and when they have a voice and capacity for it, they are under moral obligations to perform it. And we cannot suppose, but that the neglect of it in such as might perform it gracefully and acceptably (if they took due pains) is a criminal omissi­on. It is a duty recommended to us by the greatest examples, and enjoined by the greatest Authority. We have the example of the holy angels, who were early engaged in this heavenly work—we have the exam­ple of the Old-Testament Church—of Christ and his apostles—as well as many express [Page 17]precepts to enforce it upon us. Nay, There is scarce a book in all the scriptures, but what recommends this as a duty incumbent on us: And good men in all ages of the Church, have taken pains to promote it.

It may be added, ‘from the experience of many good Authors, that where psal­mody is most used, those churches are generally the most filled:—It has a great influence upon the minds of most people, especially youth, and keeps them from many vices on the Lord's-day, and at other times, which were it not for the charms of musick, they would readily run into.’ God is daily communicating his mercy, benefits, and grace unto us; and we are bound to bring unto Him our tribute of praise and thanksgiving: And ‘to sing praises, is by Him accepted, as the highest part of divine worship, and in it we approach the nearest to the worship of the heavenly hosts.’ Prayer, indeed, is a great duty, and fitted to a state of trial and probation: But when that state is over, prayer will cease; but singing of God's praises never will. It will be the main Employment of men, as well as of angels, as soon as we get to heaven. Therefore, as the Apostle ^† prefers Charity, before all other christain graces, because it never [Page 18]faileth; so may we prefer singing before all other christian duties, because it will never be laid aside—a whole eternity will be em­ployed in singing anthems of praise to God and to the Lamb.

Thus much with regard to the Duty of singing. I proceed,

II. To say something of the manner, in which it ought to be performed—And here the example of the Angels is for our imitation—the morning stars sang together.

This implies,

1. Their union and agreement among them­selves, to offer up their praises to God. They did not sing as scattered individuals, here one, and there another; but combined together, and sang in concert. It adds much to the beauty of musick, and makes it most melodious, to have the united voices of a multitude, harmonizing together in the song. God has made men, as well as angels, sociable creatures, and he expects and requires that they unite together in of­fering up their praises to Him: And as it is good for them to dwell, so to sing together in unity. And we should all be united in [Page 19]our hearts, in this part of his worship; and as many of us as can, should unite our voices, that with one heart and with one voice, we may glorify God.

Indeed, it is not every one, let him take never so much pains with himself, that can modulate his voice so as to be able to sing in concert with others. Every one has his proper gift of God: And some have a talent this way, others have not. But it is to be feared that many that have a talent for sing­ing, improve it not; but let it lie by wholly neglected. Such, will have but a poor ac­count to give of themselves when an en­quiry is made, how they have improved the talents committed to them, for their Lord's glory. But where there is the want of a talent, there should be no want of a disposition and good-will that God should be worshipped in this manner. They should not look upon it, as an indifferent and needless thing for men to learn to sing God's praises harmoniously; but should help it forward and do all they can to encourage others, in that, which they have not an ability for themselves; and in this way, shew their good-will to the praises of God; and then they would have this to comfort them, that "where there is a willing mind it is accepted according to what a man hath, [Page 20]and not according to what he hath not."— But the conduct of some in the world, with regard to this affair, has been such as gives too much reason to suspect, whether they have any desire that God's praises should be sung in christian assemblies, or not— or at least, they are no friends to regu­lar, and harmonious singing, and care not in how barbarous a manner this part of worship is performed: Hence it is that they oppose all endeavors to retrieve the credit of our church-musick, and rescue it from that degeneracy and decay into which it was unhappily fallen. If we are to wor­ship God at all in this way, (as I hope no one will scruple) why should we not worship him as well as we are able? And why should we not follow on towards perfection in this divine art, as well as in any other? If we sing his praises in the best manner we are able, after our greatest improve­ment, we do not do it too well, nor even then, in a manner adequate to what his perfections demand—we come infinitely short of what is his just due. But it may be some alleviation of our sorrow that we can praise Him no better, to consider, that He is, in a more perfect manner praised by the angels in heaven. It certainly concerns us to wish well to his praises, and do all we [Page 21]can to encourage the singing of them.— Let us all be united, in a thing so laudable— a matter so interesting to Religion—to the glory of God, and the credit of his wor­ship. The more united we are, the better melody shall we make, both in our hearts and with our voices—the nearer shall we ap­proach to the worship of angels, and the more acceptable to God will our praises be. But

2. That we may be able to sing together, it is necessary for us to get a good acquain­tance with the Rules of singing; and be able to distinguish between those sounds which are concordant and harmonious, and those which are discordant and grating to the ear.

In the doctrine of sounds (upon which all musick depends) there is something very mysterious and unaccountable. Sounds, at certain intervals or distances from each other, mixing together, strike the ear with an agreable sensation, and are called concords; at certain other distances, they are harsh and grating to the ear, and are called discords. Now why there should be such a coalescence of sounds at just such distances, so as to make it grateful to the ear, and at other intervals or distances either lesser or greater than the former, there should be no such agreement, [Page 22]and the sounds when made, should be so jarring and grating; is one of the secrets of nature not investigated by man. That it is so, is fact: but why it is so, ‘must be resolved into the will, power and good­ness of the great Creator, who doubtless designed the pleasing harmony and me­lody of sounds, to sweeten and heighten the pleasures of human life, and to alle­viate and dispel its cares. ^*’ But this shews the necessity of certain Rules to find out the distances of sounds, and adjust them in such a manner as to produce melody. Were all sounds, at whatever distances from each other, equally concordant and harmo­nious; I see not, that there would be any occasion for the intervention of any fixed rules: But since it is not so, it is absolutely necessary that there should be rules for the regulating our voices, distinguishing sounds, and measuring notes. Now, is it possible for us to sing together harmoniously, unless we are regulated by such rules? It is easy to see what disorder and confusion it would make for every one, without regard to any rule, to sing loud or low, strong or weak, quick or slow, just as he pleased. Singing in that manner, in an assembly, would be rather like the yellings of Bedlam, than the worship of rational men.

[Page 23] God, is a God of order, and not of confusi­on: and He requires rule and order among all his worshippers, and in every part of his worship. And as singing is a part of his worship, it ought to be performed in an orderly ruleable manner, so that different voices may go together, unite, and produce harmony; which never can be in singing, if only the mere dictates of uncultivated nature be followed. The rules of musick, we must acquaint ourselves with, if we would sing together, so as to make melody to the Lord, or please ourselves. We must know the air of the tune—the pitch of our voices,—and the length of our notes; or we cannot sing harmonious and concordant.

The Rules of musick, are not mere arbitrary things, depending only upon the will of him that invents them; but are founded in reason, nature, and the order of things; insomuch that they cannot be otherwise than they are, and produce such an agreement in sounds, as to be melodi­ous. And therefore that singing which is most by rule, is most agreeable and fit, in the nature of things, to be offered to God, and for that reason, most acceptable unto him.

It is easy to infer from hence that any custom or manner of singing, practiced in [Page 24]the Churches, that is contrary to the rules of musick, such practice (unless some greater advantages accrue some other way by it) must be disagreeable to the mind and will of God. If God is a God of order, and a lover of harmony—and if singing by rule is the most regular and harmonious singing— then it is the most fit and proper, that such singing should be offered to him; and we cannot suppose but that He would be best pleased with it. And no custom of singing that infringes upon the rules, or embarrasses the song, ought to be tolerated in the Church, unless some greater advantages a­rise by such a custom some other way, than would do, by attending closely to the rules of musick.

The custom of reading the Psalm, line by line, as it is sung, is objected against, by the greatest masters of song, as a violation of the rules of singing. But so great are the advantages that are supposed to accrue by that practice another way, that many are loth to give it up: and this in many places causes great heat and contention. I shall not think it amiss at this time, briefly to consider this matter, and shall endeavour to give the arguments on both sides, their due weight, that we may better come to the knowledge of our own duty in this affair.

[Page 25] As to matters of God's worship, we have nothing to direct us therein but his Word,— or the practice of the primitive Churches,— or the expediency and fitness of things.—The Word of God is the only rule of conscience; and no man can say that he can't in con­science, comply with any proposed practice, unless he can see something in the scriptures that forbids it: He may plead that his humour forbids it, but he can't plead conscience, un­less he finds something in the Bible, that directs him in the case. Now the Bible no where tells us, that the psalm shall be read, line by line when we sing; nor is any thing there said, that implies any such thing. It is well known to all that have looked into antiquity, and what was the custom of the Jewish Church, that they never practised reading with singing: Indeed their tunes were so contrived, that they would not ad­mit of such a practice: They were some­thing like our Anthems, ^† musical notes were set over the words in their psalm-books, which directed their voices as they pronoun­ced the words in singing. Christ and his Apostles were trained up in this manner of singing, and were able to sing together, as we find they did, at the institution of the Lord's Supper. They did not form a new scale of musick, but kept to that which was practised upon in the Jewish Church.

[Page 26] As to the primitive christians, we find not the least tittle to incline us to think that read­ing with singing, was ever practised in a single instance by them; nor the least men­tion of any such officer as a Reader of the psalm for the congregation, when singing: and certainly it belonged not to the Deacon's office, any more than to the office of any one else,—and yet some of the writers of those times, professedly give an account of the customs and practices of christians in their publick worship; so that, if it had been the custom to read with singing, it is very unac­countable that they should say nothing at all about it. And I believe I may safely challenge any man to produce a single in­stance, of thus reading with singing for about fifteen hundred years after Christ.— I confess I am unable to give a particular account how the practice first came to take place in the christian churches: But the most probable conjecture is this.—When a reformation from popery took place, the psalmody in the church of Rome was so cor­rupted with popish doctrines and superstiti­ons, that when the Reformers broke off from her communion, they left their psalm-books behind them: and whenever a version was published according to the Protestant scheme, special care was taken by the Pope, to sup­press [Page 27]all such translations: and in those countries where his influence most extended, very few such psalm-books could be procur­ed: And as ignorance with them was the mother of devotion, very few were taught to read, and so unable to make use of psalm-books if they had them. So that the chur­ches were obliged either to alter the manner of their singing, or many of them lose the matter of the song: For which reason it is probable they first allowed of reading with singing. But it appears that this practice never took place in most of the reformed Churches.

The pious Dr. WATTS, who for his many sweet and heavenly songs, and supe­rior skill in singing, may fitly be called the British David; in his larger preface to his version of the Psalms, speaking of other versions of the Psalms not being adapted to the state of the christian Church, says thus upon it,^† that ‘it renders the performance of psalmody—extremely troublesome in those assemblies where the Psalm is sung without reading line by line, which yet is beyond all exception the truest and best method.’ And in another place ^* he says, —‘It were to be wished that all Congre­gations and private Families would sing as they do, in foreign protestant coun­tries, [Page 28]without reading line by line—many inconveniencies will always attend this unhappy manner of singing.’ Thus he.

Thus those who are in favor of singing without reading plead—that they have the example of God's ancient Church—the practice of Christ and his Apostles, and of the christian Church for fifteen hundred years together—that reading, is a violation of the rules of singing—interrupts the long —hurts the melody and disappoints them of the pleasure of the musick—that in a country where psalm-books, may be had at so cheap and easy a rate, as among us, it is entirely needless to have it so—and if people would provide themselves with books (as they ought to do) they would better take the sense, and see the connexion of one line and verse, with another, than they possibly can do by hearing it read line by line—all might better understand the matter of the song, and no interruption given to the manner of it.

But on the other side it is plead—That many people are poor, and unable to pur­chase psalm-books—that others are old, and unable to see to read if they had them—that there are many young people and others, that can't so well read, and they would take [Page 29]the sense much better to have it read line by line: They plead also—that it has always been the practice of our Fore-fathers in this Land —and that this singing without reading, is a new-found invention of Man—that it dis­turbs the peace of Churches and Societies,— and (those that know no better, will say that it) is a leading step to Popery; and that if they once begin to let in new things they know not where they shall stop,—and that since they have reason to believe that God has heard the prayers, and accepted the praises of his people in this land, when they have worshipped Him in the manner they now do,—and since also, they cannot see that reading does give such an interruption to regular singing as is pretended;—they can't see their way clear to encourage the practice of singing without it:—It is what they never heard of till of late, and they don't love to be given to change.—These are their main objections.—Let us con­sider them, and see what can be said in answer to them.

As to peoples being poor, and unable to purchase psalm-books; there are enough that will engage to give to such as are not able to buy for themselves: So that this ob­jection, is quickly answered.

[Page 30] As for those that cannot see to read, or cannot read if they could see; doubtless reading line by line may be some advantage to them: but I presume the number of such is very small,—and there may be others that are deaf, and cannot hear, if it is read; and yet because it is not customary to carry psalm-books to publick worship, they neg­lect it, for fear of being looked upon as sin­gular, and making their infirmity to be taken notice of by the assembly: Whereas if it had been customary to carry books, (as it would have been, if there had been no reading) they would have done it, and so would always have been able to have taken the sense of the psalm as it was sung. But further—considering the disadvantages that attend singing with reading, it may justly be questioned, whether for the sake of a very few old people and persons that can­not read, congregations are in duty bound to tolerate that practice: We know of no such provision that was made for their in­firmities, either in God's ancient Church, or by Christ and his Apostles, or by any of the primitive Churches: And if they did it not, it will be hard to prove that we are in duty bound to do it. I would condescend as far for the sake of such, as is any way reasonable or convenient, but to do it at the [Page 31]expence of the regular performance of that part of worship, and to the disadvantage of so many others, is what I cannot see sufficient reason for. Besides, when once those persons become better acquainted with the method, they will by the help of hearing the Psalm once read over by the minister, and attending to the singers as it is sung, (if they speak the words as distinctly and plainly as they can, which they should be careful to do) I say such persons, and indeed all the congregation may under­stand the most that is sung. So that read­ing with singing will be but of very little, if any advantage upon this account.

As to the plea that it has been the uni­versal practice of our Fore-fathers in this land, and that to sing without reading, is a new­found invention of men; this is wholly a mis­take.—Mr. MATHER, in his Ratio Discipline, a book published above fifty years ago, tells us "that some congregations where they had psalm-books, sung without reading:" and it is well known by those that have made due enquiry, that it was never practised in some of the oldest Churches in this land; and and it is so far from being a new invention, that it is as old as Christianity itself, and was the method practised by our Savior and his Apostles: So that when we plead for it, [Page 32]we ask for no more, than what was the good old way—and it is to be hoped that all that are lovers of that way, will readily join with us.

As for its making disturbances in the Church—It is generally observed that those that are most disturbed, are commonly such as know the least of the matter. There is no reformation that is ever set on foot, even tho' it be from such gross corruptions as Idolatry itself, but what will cause distur­bances, and breed contention. The igno­rance of some, the prejudice of others, and the wilfulness of more, will always raise opposition: And what! because of this shall we never attempt to reform? we were unworthy the name of Christians if we did not. Indeed in matters of little or no con­sequence, it is not worth while to disturb the peace of societies about them: And whether the thing now pleaded for, is worth contending about, I will not determine. —I hope none are for driving matters to extremity, or making such a point of it, as to disturb the peace of the society:—But then, one way, or the other may be most agreable to the body of the people, and most acceptable to God; and it cannot be amiss to consider what may be said on both sides of the question: And I hope that every [Page 33]one will judge for himself, and act upon that side where he sees the greatest light.

As to its being a leading step to popery, and an inlet to innovations; there is not the least foundation, for such an assertion: This is only the "Bug-bear of folly," and an out­cry to disturb the minds of others. For what sort of connexion can any one see, between singing without reading, and popery? They may as well say that the practice of primitive christianity led to popery. And if it is really a reformation in our worship, to sing without reading, and a coming nearer to the practice of primitive christians, we ought to rejoice in it, and be glad of such innovations every day.

Doubtless God has heard the prayers, and accepted the praises of his people in this land, tho' they have not sung in the manner that is now pleaded for. It is not every irregular practice in his worship that will cause Him who is so infinite in mercy, and ready to pardon to reject the prayers and praises of his worshippers. But altho' He has accepted the praises of his people when performed in a less suitable manner, it will not from thence follow, that they would not have been more acceptable, if they had been performed in a different manner: And therefore it can be no plea [Page 34]for continuing that practice. Tho' the pray­ers and praises of a person not perfectly sanctified, may be acceptable to God; yet it would be very wicked for the person to say—that therefore, he will not press for­ward towards greater perfection: for cer­tainly the nearer he gets to perfection, the better he performs his duty, and the more acceptably to God.

These are the main pleas that are made in favor of the present customary way of singing— you yourselves, are to judge of the force of them, and of the answers given to them.

Whether reading is actually an inter­ruption in singing—every one that has any tolerable acquaintance with the rules of singing, cannot but see that it is. The like practice in any other part of divine wor­ship, would be judged, I believe, as a great interruption. Should a line of Prayer be read, and then prayed over, and so on— no one, I presume would deny but that reading in that manner, was an interruption to praying: and I see not, but it is as much so in singing—in both cases the song and the prayer, are equally interrupted by the reading

But some may say that they should not so strongly object against the practice of singing [Page 35]without reading, if it was not for the con­tinuing the Bass and Treble between the Lines, but this is so much of sound with­out substance, and sounds so odly and un­couthly to them, that they cannot away with it:—But such should know and con­sider that this continuing has its advantages; it keeps the musick alive, steadies the tune, and helps the better to strike into the same pitch again—and therefore ought not to be found fault with.

After all; whatever the advantages are that accrue by the practice of reading the Psalm, line by line as it is sung; yet the disadvantages of it another way not yet mentioned, I think, are more than a coun­ter-balance: This practice prevents many people from getting Psalm-books, which otherwise they would do: And for want of books in our Families, neither the Heads of families nor children can acquaint them­selves sufficiently with our Psalmody, nor have the benefit of it in their private devo­tions; and this, among christians, is a cri­minal omission; Our Psalm-books are as necessary in their place, as our Bibles; and it is what is enjoined upon christians by an inspired Apostle ^† to teach and admonish one another, in Psalms, Hymns, and Spiri­tual [Page 36]Songs. ^* Now how we can comply with this duty, and never have psalms nor hymns in our houses, is hard to conceive. Besides, children and young People, at their leisure hours would take delight in reading and committing many of them to memory, which would be of great service to them in future life: But for the want of them in our houses, they are deprived of this pri­viledge. Now so far as the present practice, is an inducement to People to neglect pro­viding themselves with books; so far it is hurtful to Religion—and their not having books, instead of being urged as an argu­ment for continuing the practice of read­ing; it is (with me) one of the greatest arguments against it, as thereby many are induced to neglect their duty in this affair.— But with regard to the manner of singing.

I shall only add,

3. That we should carefully attend to the matter, as well as the manner of the [Page 37]song. The apostolick direction is to sing with grace in your hearts to the Lord: And how skilfully soever we may tune our voices, and how melodious soever our singing may be in the ears of others; yet if the matter that we sing is neglected, and there is no suitable affection working in our hearts towards God—we are but as "sounding brass, and a tinkling cymbal;" and we are so far from making melody in his ear, that our song is grating, discordant and unharmonious; because, tho' with our voices we praise Him, yet our hearts are not right with Him. This is a capital point, and ought to be well considered; for it is the very Thing that renders our praises ac­ceptable unto Him: And in vain is our singing if it be not acceptable.—But I must hasten to a word of address.—First, To the singers in this congregation in particular; and then, to the assembly in general—and so conclude.

First,—To the Singers.—We rejoice to see that under the good Instructions which you have lately had, in so short a time, you have made so great proficiency —the assiduity and diligence with which you have applied yourselves to this laudable and useful study, is much to your honor. [Page 38]We flatter ourselves, that what we now see of your talents and accomplishments for church musick, is but a faint specimen of what your further improvements will be a­ble to produce—you will not rest at those mea­sures of knowledge to which you have alrea­dy attained, but press forward towards greater perfection; you would do well to keep up your meetings for this purpose—but be careful, at the same time that you do not let one duty infringe upon another; nor pursue singing so as to neglect prayer, or the duties of your particular callings;— remember, you are in a world of trouble and temptation, in a state of trial and pro­bation, where something else is to be done, as well as singing; it is only in Heaven that this is to be our main employment— Observe such a decorum in these things, as that your good may not be evil spoken of.— It is by you, that the most sublime part of publick worship is to be performed—God is honoring you, by calling of you to dis­charge this duty: In a sense He is making of you, his spiritual priests, to offer up, in his Church the spiritual Sacrifices of praise unto Him! see then, that your behavior at all times, corresponds with so high and ho­norable a character.—Beware of every sin­ful thing—avoid that which is evil, and [Page 39]pursue that which is good; defile not yourselves with any sinful impurities, lest, God have no respect unto your offerings: God requires spiritual sacrifices; and that those who worship Him, do it in spirit and in truth.—Don't let it be altogether your concern to have your voices rightly tuned, but look at your hearts and see that they are tuned for God's worship; see that you make melody there unto Him. If you do not take care to have your Hearts right with Him, all is but a hypocritical oblati­on, which is an abomination unto Him.— Consider, how dreadful your case will be in the other world, if after you have sung God's praises, in such melodious strains with your voices here, you should be for­ever rejected of Him, and sent to howl the doleful notes of the damned in hell. The more you relish the charms of musick, the more tormenting will it be to you, to be forever deprived of them—to be banished that company, who shall be forever praising God in the most rapturous strains of melo­dy.—See that you live in peace with each other—you are lovers of concord and har­mony; and it is no less delightful in a moral, than it is in a musical sense.—If you meet with no discouragements from the Society, (as I pray God you may not) if that part of divine worship is not well per­formed; [Page 40]the blame will lie at your door. Be very careful to give your attendance upon the publick worship—remember, you have a part of it to carry on yourselves and there—

The Lord be with you, and bless you.

Secondly—To the Assembly in general.— I hope there is none of us, but what wish well to God's praises, and rejoice to see the improvements that are made in our Church musick—and tho' there are some of us, that have not a talent that way, yet I hope all our hearts are in it: If so, it may be said of us, as of the "morning stars," they sang together. If God has given to any of us a capacity and talent for singing his praises, together with others, and yet we do not improve it, but let it rest and lie by neg­lected; we are undoubtedly much to be blamed. It concerns us all to examine our talents this way, and to improve them, as we find God has given us ability. We are not to imagine that singing regularly is a useless and unnecessary accomplishment; God has given to men voices, and a capa­city for it, and requires us to worship him, [Page 41]by joining in concert, and singing harmoni­ously. But if we can't sing ourselves, be-sure we must not discourage this work; such as do it, whatever they think of it now, will at last be found fighting against God, and opposers of his worship: May we all be directed to act in this, and in all other affairs to his Glory.

To conclude. If a few feeble voices very imperfectly tuned, singing in concert here below, are so melodious—then what will Heaven be? when all the saints on earth, and "the Spirits of the Just made perfect," shall join with the morning stars, singing and shouting forth everlasting praises to God and the Lamb,—Cherubims and Sera­phims, Men and Women, shall all sing to­gether in one grand Assembly, and with voices perfectly tuned, shall carry the res­pective parts assigned them,—O! how sweet their song! and how charmed must our souls be, when all at once they strike their harmonious notes, and raise their voi­ces in lofty strains of melody!—How sub­lime and solemn the musick, as it resounds from the concave of the third Heavens, and echoes from Pole to Pole.—May we all be bro't, not only to imagine, but taste the plea­sure; and with the morning stars sing toge­ther—thro' Jesus Christ our Lord.

AMEN.