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ARGUMENTS for the Duty of SINGING,

SERMON II.

PSA L. CV. 2.

Sing unto him, fing Pfalms unto

T

him.

HE Occafion of this Pfalm may be gather'd from 1 Chron. XVI. 7. there we find it was put into the hands of Afaph and his Brethren by David: They had brought the Ark of God into its Refting-place, and then gave out themselves to the view of a long and quiet Settlement. We may obferve this, that it was first admitted as a Part of Worship

Serm.II. with the nearest regard to their own Felicity, and afterwards embody'd in the Collection of Pfalms, that it might be of univerfal Service. This, I think, is very clear under the Protection of this one Argument, viz. That the Song which we read entire in the Book of Chronicles, is broke and divided to make up feveral Parts of Pfalms, that feem to be more unconfin'd and popular. The beginning of it we meet with in this CVth Pfalm, what follows is dif pos'd of into the XCVth; one Verfe lies often in our way, particularly in the CXVIIIth and CXXXVIth, and well it may, for it is the Summary of Praise; Give Thanks to God, for he is Good, for his Mercy endures for ever. The concluding Petition is the fame with what you find in the CVIth Pfalm; and the Doxology, the clofe of Joy, we meet with both here and in another Pfalm that is compos'd with a direct view of that Mediator, who took upon him. the Seed of Abraham. The fame devotional Language which they

us'd

us'd at bringing home the Ark, Serm.II. ferves an higher purpofe, and is the breathing of Faith and Joy to him who was greater than the Temple. This will appear if you unite Pfal. LXXII. 18, 19. in the fame view with Pfal. CVI. 48. These things will vindicate our Application of an Old Teftament Advice to these last days, in which God is Speaking to us by his Son. 'Tis true, there's the diftance of a great many Ages between the Time of fuch Exhortation and ours, upon whom the ends of the Earth are come; but it reaches us without any Decay or Wast of Argument, and I will dare to deliver it in thofe Terms to every one that's Partaker of the Heavenly Calling; Arife, for the matter belongs unto thee.

This is the Design that I have in the choice of this Text, and that you had in directing me to a part of Service among you; I'm to establish the Truth and Obligation of a great Ordinance, and fhow what a rightful Claim it has upon those who would walk worthy of God unto all pleafing. SINGING

his

Serm.II. his Praife appears to be a Duty from thefe four Springs of Argument; The Light of Nature, The Commands of the Word, The Examples of God's People, and The Work of the Holy Spirit within

us.

I. It may be prov'd from that natural and common knowledg of things which God has beftow'd upon Mankind at large. Revelation produces it in a better Light, and ftrikes deeper into the Confcience; but yet the Duty it felf is of a more diffufive kind, and takes the fame Compass with human Reafon. I will mention three things under this Head, which will fill up the Argument.:

§. 1. 'Tis promoted by thofe Works of Greatnefs and Mercy that lie open to an univerfal Remark.i David calls in the Heathen World to bear a Part in this great ConPI.CXVII fort; Praife him all ye Nations, praife bim all ye People. Tis a common Duty, and includes the whole rational Nature: Let the Nations be glad and fing for Foy.

Let

PL.LXVII.

4, 5.

Let the People praife thee O God, Serm.II. let all the People praife thee. Tho the Myfterys of Redemption are unknown among 'em, fo that they cannot think of God's loving kind- Pfal. nefs in the midst of his Temple; yet XLVIII.9. Creation and Providence give 'em the Memorials of a Deity, and thofe may touch their Joys in a fainter way for according to God's Ver. 10. Name, fo is his Praise to the Ends of the Earth, and his right Hand is full of Righteousness. What may be Rom.I.19, known of him is manifeft in them, 20. for he has shown it to 'em; and the invifible things of him from the Crėation of the World are clearly feen by the things that do appear, even his Eternal Power and Godhead. This is fo noble an Argument to the Work of Praife, that their Silence falls under a fevere Correction; they are faid to be without Ver. 21. Excufe, because that when they knew God, they glorify'd him not as God. Nature taught the Heathens to fing the Praises of their Gods:

Δεῦτε δὴ ἐννέπετε σφέτερον πατέρ' Hef:d.

υμνείσαι,

Υμνεί. Θεογονία,