(3.) We must, notwithstanding, suppose singing to be a distinct ordinance from preaching, prayer, or reading the word; for it is mentioned in scripture, as such; and that wherein it principally differs, is, that it is designed to raise the affections: and it is certain, that the modulation, or tone of the voice, has oftentimes a tendency so to do. And because the performing religious worship, with raised affections, is a great duty and privilege; therefore God has appointed this as an ordinance, in some degree conducive to answer that end.
Obj. 1. If the tone of the voice be to be reckoned an ordinance, to raise the affections; then vocal or instrumental music may be deemed sufficient to answer this end, without making use of those words in singing, which God has ordained, whereby it may be denominated a religious duty.
Answ. To this it may be replied; that to have the affections raised, is no branch of religion, unless they are excited by those ideas of divine things, in which it principally consists: Therefore, that which is a means of raising the affections, may not have a tendency to excite religious affections; and, consequently, it is not barely singing, but celebrating the praises of God therein, with raised affections, that is the duty and ordinance which we ought to engage in: These two, therefore, must be connected together; and if God is pleased, not only to instruct us as to the matter about which our faith is to be conversant, but to give us an ordinance conducive to the exciting our affections therein, it must be reckoned an additional advantage, and an help to our praising him in a becoming manner.
Obj. 2. Those arguments that have been taken from the practice of the Old Testament-church, to prove singing an ordinance, may, with equal justice, be alleged to prove the use of instrumental music therein; since we very often read of their praising God with the sound of the trumpet, psaltery, harp, organ, and other musical instruments, Psal. cl. 3, 4, 5. which is the principal argument brought for the use of them by those who defend this practice, and conclude it an help for devotion.[[21]]
Answ. To this it may be replied; that though we often read of music being used in singing the praises of God under the Old Testament; yet if what has been said concerning its being a type of that spiritual joy which attends our praising God for the privilege of that redemption which Christ has purchased be true; then this objection will appear to have no weight, since this type is abolished, together with the ceremonial law. And it may be farther observed, that though we read of the use of music, in the temple-service, yet it does not sufficiently appear, that it was ever used, in the Jewish synagogues; wherein the mode of worship more resembled that which is, at present, performed by us in our public assemblies. But that which may sufficiently determine this matter, is, that, we have no precept or precedent for it in the New Testament, either from the practice of Christ, or his apostles. And inasmuch as this is alleged, by some, to overthrow the ordinance of singing, who pretend, that it ought to be no more used by us than the harp, organ, or other musical instruments: It might as well be objected, that, because incense, which was used under the ceremonial law, together with prayer in the temple, Luke i. 9, 10. is not now offered by us; therefore prayer ought to be laid aside; which is, as all own, a duty founded on the moral law.
(4.) In singing those psalms or songs, which are given by divine inspiration, we are not to consider the subject-matter thereof, as always expressive of the frame of our own spirits, or denoting the dispensations of providence, which we, or the church of God are, at present exercised with. This is necessary in order to our singing with understanding; and it may be inferred from what is observed under the second of those heads, before laid down, relating to the agreement which there is between singing and reading any of David’s psalms.
It must be allowed by all, that we ought to have the same acts of faith in one, as we have in the other. This is evident from all composures in prose or verse, whether divine or human. If the subject-matter be historical, whatever the form be in which it is laid down, the principal things to be considered are, those matters of fact which are therein related. If an history be written in prose, and the same should be turned into verse; its being laid down in the form of a poem, though it adds something of beauty to the mode of expression, yet the ideas, that are conveyed thereby, or the historical representation of things, are the same as though they had not been written in verse. It may be, the reading the same history in verse, may add something of pleasure and delight to those ideas which we have of it, in like manner as singing, according to the third head before mentioned, is a distinct ordinance from reading (though the matter be the same, as it respects the exciting the affections;) yet this does not give us different ideas of it; much less are we to take occasion from thence, to apply those things to ourselves that are spoken of others; unless parallel circumstances require it. If this rule be not observed, I do not see how we can sing many of the psalms of David. Sometimes the subject-matter thereof is not agreeable to every age of life, or the universal experience of particular persons. It would be very preposterous for a child, in singing those words, I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread, Psal. xxxvii. 25. or what is elsewhere said; Now also, when I am old and gray-headed, O God, forsake me not, Psal. lxxi. 18. to apply them, in particular to himself. And when some other psalms are sung in a public assembly, in which God’s people are represented as dejected, disconsolate, and, as it were, sinking in the depths of despair; as when the Psalmist says, My soul refused to be comforted. I remembered God, and was troubled; I complained, and my spirit was overwhelmed, Psal. lxxvii. 2, 3. and elsewhere, I am counted with them that go down into the pit. Thy wrath lieth hard upon me. While I suffer thy terrors, I am distracted, Psal. lxxxviii. 4, 7, 15. This cannot be applied to every particular person in a worshipping assembly; as denoting that frame of spirit in which he is, at present, any more than those expressions which we meet with elsewhere, which speak of a believer, as having full assurance of God’s love to him, and his right and title to eternal life; as when it is said, Thou shalt guide me with thy counsel, and afterward receive me to glory, Psal. lxxiii. 24. can be applied to those who are in a dejected, despairing, or unbelieving frame of spirit.
And those psalms which contain an historical account of some particular dispensations of providence towards the church of old, cannot be applied to it in every age, or to the circumstances of every believer; as when it is said, By the rivers of Babylon there we sat down; yea, we wept when we remembered Zion, Psal. cxxxvii. 1. This is not to be considered as what is expressive of our own case, when we are, in the present day, singing that psalm, Or, when, on the other hand, the church is represented as praising God for particular deliverances, as in Psal. cvii. or expressing its triumphs in the victories obtained over its enemies, as in Psal. cxlix. these are not to be applied, by particular persons, to themselves; especially at all times. And when the Psalmist makes use of those phrases which are adapted to the ceremonial law, as when he speaks of binding the sacrifice with cords, even unto the horns of the altar, Psal. cxviii. 27. or elsewhere, of their offering bullocks upon it, Psal. li. 19. this cannot be taken in a literal sense, when applied to the gospel-state. And when we are exhorted to praise God with the psaltery, &c. Psal. cl. we are to express those acts of faith which are agreeable to the present gospel-dispensation, which we are under; and the general rule, which is applicable to all psalms of the like nature, is, that with the same frame of spirit with which we read them, we ought to sing them. Sometimes we are to consider the subject-matter of them, as containing an account of those providences which we are liable to, rather than those which we are, at present, under; or what we desire, or fear, rather than experience; and improve them so as to excite those graces which ought to be exercised in like circumstances, when it shall please God to bring us under them. With this frame of spirit the psalms of David are to be sung, as well as read; otherwise we shall be obliged to exclude several of them as not fit to be used in gospel-worship, which I would assert nothing that should give the least countenance to,[[22]] any more than I would affirm that such-like psalms are not to be read in public assemblies.
Obj. 1. To what has been said concerning our using David’s psalms in singing the praises of God, it is objected, that some of them contain such imprecation, or desires, that God would destroy his enemies, Psal. lv. 15. and lix. 13-15. and lxix. 22-25, 27, 28. as are inconsistent with the spirit of the gospel, or that love which we are, therein, obliged to express towards our enemies, agreeably to the command and practice of the holy Jesus, Matt. v. 44, 46. Luke xxiii. 34.
Before I proceed to a direct answer to this objection, it may be observed, that this is generally alleged, by the Deists, with a design to cast a reproach on divine revelation; and from hence they take occasion, outrageously to inveigh against David, as though he was of a malicious and implacable spirit; upon which account they will hardly allow him to have been a good man, since these, and such-like imprecations of the wrath of God on the church’s enemies, are reckoned by them no other than the effects of his passion and hatred of them; and therefore it is a preposterous thing to suppose, that his psalms were given by divine inspiration.