Voices, we publickly fet forth the Praife of our Almighty Creator, and moft Merciful Redeemer. And therefore thefe Pfalms have born always a very confiderable part in the Divine Worship, both of the Jewish, and the Chriftian, Church. That feveral of them were compofed exprefly for the Service of the Tabernacle and the Temple, is plain. And as well our Saviour himself, as the State of his Church under the Gospel, have fo great an Interest in them, that thefe Prayers, and Praises, and Complaints, continue very applicable to the Godly of all Ages. And, that Men might, in Our manner of ferving God, the better imitate that Confent of Saints and Angels above; that no Tongue might lie idle, but all joyn in fo neceffary, fo acceptable a Work; the People, in Prefent, as well as Primitive, Congregations, have been allowed their fhare too. This is done, either by Confort, where Mufick was customary, or by repeating the Verfes by turns, where that advantage could not conveniently be had. All which, and going over the whole Book of Pfalms in the Course of every Month, help to ftir up a godly Zeal, to imprint and faften these things in the Memories of Men. Thus their Devotions Abroad furnish proper Matter for thofe at Home, and enrich their Mind with a Treasure of pious Remarks and Reflections, to be drawn out for fuch ufes, as each Perfon's Temper difpofes him to, or his private Circumftances fhall beft direct.

But it muft never be expected, that the most innocent or most beneficial Inftitutions fhould efcape all Cenfure and Scruple. The Malice of Some, and the Weakness of Others, call every thing into Question. For the Conviction therefore of them, who feek occafion of Blame, where there is none; and for the Satisfaction of thofe, who would be glad to find, that in reality there is none; I will juft mention fome of the principal Objections, against our ufe of thefe Pfalms,

in

in the daily Publick Service; and leave some short Hints with you, by way of Answer, which may vindicate the Church's Practice in this Matter.

1. Now the First Objection I fhall mention, pretends the Pfalms to have been compofed, upon occafions, peculiar to the Times and Circumftances of their refpective Authors. Therefore, it is faid, they are wholly impertinent, and unfit for the use of other Ages and Perfons. This is far from being the cafe, with a great number of them however: For very many are equally fit, and edifying, for all Places and Seafons. And even for the Reft, which it may feem moft to concern: The Defence is obvious, from thofe Intimations already given, that Chrift and his Church are fo often referred to, fo clearly predicted there; Which renders them of general Concernment to all Chriftians. And fure fuch an incommunicable Property cannot belong to David, in thofe Pfalms whereof himfelf was the Author; fince our Bleffed Lord hath fo often used, and interpreted, and his Apostles argued from many Paffages fpoken, as in David's own Perfon. For the truth and force whereof I appeal to our Saviour's own Words upon the Cross, and St. Peter and St. Paul's Difcourfes on his Resurrection; the one in Jerufalem, the other at Antioch; But Both addrefs'd to People versed in these Scriptures, and not to be impofed upon by falfe Applications.

Matt. xxvii. 46. Pfal. xxii. I. Luke xxiii. 46. Pfal. xxxi. 5. Act.ii. 25,--31.

xii. 35, 36, 37.

2. It hath been a Second Exception, that, however a private Ufe of them may, where every Man's Difcretion will guide him, to that which is proper for his own purpose; yet a publick Ufe of thefe, and all thefe Pfalms, as they offer themfelves promifcuously, never can be convenient: Because, fuppofing all to joyn, the afflicted give Thanks, the profperous Mourn, and the eafy Complain. Now the Anfwer to this is very eafy. For Men, then met, are looked on as one

Body, and as having a common concern in all the Providences of God, not only that are now, but that ever were, to his Servants and People. But waving this. Is not the Mercy of God over every one of his Works? And hath not the moft diftreffed Creature breathing received more, than he deferves, or hath been fufficiently thankful for? Are not our very Sufferings for excellent Ends, and may not the Calamities of our Outward greatly promote the Happiness of our Inward Man? Do not even these then demand our Thanks? Thanks for being afflicted no fooner, no heavier; Thanks for the Comforts our Afflictions have ftill left us; nay, Thanks for being afflicted here, with a defign to prevent our being tormented hereafter? And therefore Praife cannot be uncomely in any Mouth, or at any time. Then for the Profperous, if he hath no Infelicities (but who is there fo perfectly happy as to have none?) of his Own to deplore; yet, is he not bound to remember and lament those of his Brethren, to exprefs a Sympathy for his Fellow-members of Chrift's Myftical Body, and to reckon himself a Sufferer in them, and with them? And once more, will not the Recollection of Adverfities which Others, especially which Good Men endure, naturally excite in us great Gratitude, for that Tenderness and Long-fuffering of God, which hath preserved, and laid fo much less upon Us, who have (tis probable) deserved to endure fo very much more.

3. A Third Cavil hath been taken from the Curfes and Imprecations to be met with there, as not agreeable to Christian Charity, and the Temper of Him who hath commanded us, to love them that bate us, and pray for them that defpitefully use us and perfecute us. Be it allowed, that higher Degrees of Charity and Meekness are now required, than under the Law; and that fome things, excufable in the Jews, or in

David,

David, are not a Pattern, nor fo much as pardonable, for Chriftians. Yet ought it to be considered, (1.) That no temporal Judgments are final, but capable of becoming Bleffings, in order to a future State: And therefore, to People incorrigible by gentler means, as it may be Mercy in God to inflict fuch; fo it may be no breach of Charity in Us, to pray that he would deal with them in fuch manner, as may effectually reclaim them from their Wickednefs, and prevent their farther hardening in Sin, and their everlasting Damnation. (2.) That it is always lawful (with due refignation to God's Will) to ask our own Safety and Deliverance from Trouble; and, if matters are brought to fuch pafs, that these cannot be compaffed any other way, we may, in order to it, pray for the Humbling and Confufion of our Enemies. (3.) That David is to be looked upon in the quality, both of a Prophet, and an eminent Type of Chrift; and thus His Enemies and God's are infeparable, and the fame. Thus thofe forms of Imprecation, as they stand in our Tranflation, are rather Predictions of the Vengeance God refolved to take, on the Blafphemers and Perfecutors of our Lord and his Gofpel; and fo ought to be read with thankful Acknowledgments of that Power, and Goodness, and Truth, which appeared in their refpective Accomplishments, whereby he fo wonderfully vindicated his own Caufe. And (Lastly) we may confider both David's Enemies and Chrift's, as Figures of our Spiritual Enemies, the Prince and Powers of Darkness. And fure we need be under no fcruple or restraint, against the Tempter and his hellifh Accomplices, who fo earneftly labour our eternal Ruin. Some, or All of these Reafons may, I hope, fuffice to fatisfy Men in the ufe of thefe Pfalms, and, that it is not the Compofer's fault, but their own, if they feel from hence provocations to fuch a frame of Mind, as is in any degree inconfiftent with

the Duties of Forgiveness. and ttuly Chriftian Charity.

4. Once more, Some object, That, not having attained to David's Piety, they dare not make his Profeffions, of having weaned their Souls, and kept them low, of praifing God feven times a day, studying his Law all the day long, loving his Commandments above Gold and precious Stones, or thousands of Gold and Silver, and the like. Now thefe Men ought to confider, that, in fuch Paffages, David is our Pattern; and expreffes Perfections, neceffary for us to be put in mind of; Such as we all should aspire after, and be ashamed and very forry, if we have not yet attained to.

In a Word, Let us make it our great Aim, both in publick, and in private, to repeat David's Words, with David's Affection; to tune our Souls to his Harp, and enter into his Spiritual Joys, and Griefs. For, as we have no right to his Comforts, without his Repentance; fo neither do we make Melody to the Lord, unless we make it in our Hearts. It is the Hand, that touches the Inftrument, not the Inftrument it felf, that recommends the Compofition. And we must have Pure Hearts, Abstracted Spirits, Heavenly Defires, and Inflamed Devotions; if we hope to make good Confort with Saints upon Earth, or to have a Place in the Glorified Choir of Heaven.

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