3. They that cannot speak every word in a psalm just as their own case, may yet speak it as instructive; otherwise they might not read or say it.
But the sectarian objections against singing David's psalms are so frivolous, that I will not tire the reader with any more.[371]
[370] Matt. xxvi. 30; Mark xiv. 26; Luke iv. 16; vi. 6; John vi. 59; xviii. 20; Mark i. 21, 23, 29; iii. 1; vi. 2; 1 Chron. xvi. 7; Psal. xcv. 2; cv. 2; James v. 13; 1 Chron. xvi. 9.
[371] James v. 13; Eph. v. 19; Col. iii. 16.
Quest. CXXV. _May psalms be used as prayers, and praises, and thanksgivings, or only as instructive? even the reading as well as the singing of them?_
_Answ._ The sober reader who knoweth not what errors others hold, will marvel that I trouble men with such questions. But I have oft been troubled with those that (having no other shift to deny the lawfulness of written and set forms of prayer) do affirm that psalms are neither to be read or sung at all as prayers, but only as doctrinal scriptures for instruction.[372] But that this is false appeareth,
1. In that those that are real, material prayers, and praises, and thanksgivings, and were penned for that very use, as the titles show, and those that were so used by the Jewish synagogues where Christ was ordinarily present, may be so used by us: but such are the psalms both as said and sung.
2. And those that we are commanded to sing as psalms, and have Christ's example so to use, (who sung a hymn or psalm of praise at his last supper,) we also may so use: but, &c.
3. And those that are by God's Spirit fitted for use in prayer, praise, and thanksgiving, and never forbidden so to be used, may by us be so used: but such are the psalms, &c. I will weary you with no more.
[372] Psal. lxxii. 20; xc. title; lxxxvi. title; xvii. title; &c.
Quest. CXXVI. _Are our church tunes lawful, being of man's invention?_
_Answ._ Yes: they are a lawful invention, allowed us by God, and fitted to the general rules of edification. Scripture is no particular rule for such modes and circumstances.
_Object._ They breed a carnal pleasure by the melody, which is not fit for spiritual devotion.
_Answ._ 1. It is a lawful sensitive pleasure, sanctified to a holy use, not hindering, but greatly helping the soul in spiritual worship.
Either you call it carnal, because it gratifieth the sinful, corrupt inclinations of man; or only because it is sensitive, or a pleasure in the imagination and lower faculties. If the former, 1. There is nothing in it which is a necessary cause of any sinful pleasure, nor any impediment to spiritual pleasure. 2. But a lustful person will turn all sensitive pleasure into sin; our meat, and drink, and clothes, and houses, and friends, and health: the bread and wine in the sacrament may be thus abused.[373]
2. But you must know, that as our bodies are here united to our souls, so they act together, and while the sensitive part is subordinate to the rational, it is serviceable to it, and not a hinderance: when you come to have souls that are separated from the body, you shall use no bodily instruments; and yet even then it is uncertain to us, whether the sensitive powers of the soul do not accompany it, and be not used by it. But certainly in the meantime, he that will not use sense, shall not use reason. And he that acteth not sensibly, acteth not as a man: it is not a sin to be a man; and therefore not to see, to hear, to taste, to smell, &c. Nor is it a sin to taste sweetness in our meat or drink; nor is it a sinful pleasure for the eyes to behold the light, or the variety of the beauteous works of God, or to take pleasure in them. "His works are great, sought out of all them that have pleasure therein," Psal. cxi. 2.
You know not what it is to be a man, if you know not that God hath made all the senses to be the inlets of objects, and so of holy pleasure into the soul. Would he have given us eyes, and ears, and appetites, and made his creatures sweet and beauteous, that all might either be sin or useless to us? No: all things are sanctified, and pure to the pure.[374] The sense is the natural way to the imagination, and that to the understanding; and he that will have no sensible and natural pleasure, shall have no spiritual pleasure: and he that will have none but sensitive pleasure, were better have none at all. It is therefore a foolish pretence of spirituality, to dream of acting without our senses, or avoiding those delights, which may and must be sanctified to us. Harmony and melody are so high a pleasure of the sense, that they are nearest to rational delights, if not participating of them, and exceedingly fitted to elevate the mind and affections unto God.