advance the excellencies of revealed religion, and, in the most pleasing powerful manner, to recommend it to the world. There is indeed little or nothing, in all the book of Psalms, of the ceremonial law. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which GOD did not desire, (Ps. xl. 6.—li. 16.) as things comparatively little, and which, in time, were to vanish away. But the word and law of GOD, those parts of it which are moral, and of perpetual obligation, are here, all along, magnified and made honourable, no where more. And CHRIST, the Crown and Centre of revealed religion, the Foundation, Corner, and Top-stone, of that blessed building, is here clearly spoken of in type and prophecy; both his sufferings and the glory that should follow, and the kingdom that he should set up in the world, which GOD's covenant with David, concerning his kingdom, was to have its accomplishment in. What a high value does this book put upon the word of GOD, his statutes and judgments, his covenant, and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!
IV. The use of it. All scripture, being given by inspiration of GOD, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written, and the several parts of it delivered to the chief musician, for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were, even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least, so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to GOD, that were offered him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of CHRIST, as containing great and excellent truths, and rules concerning good and evil. Our Lord JESUS expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luke xxiv. 44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from GOD, and what he will expect, and require, and graciously accept, from us. David was a man after GOD's own heart, and therefore those who find themselves in some measure according to his heart, have reason to hope that they are renewed by the grace of GOD, after the image of GOD, and may have much comfort in the testimony of their consciences for them, that they can heartily say Amen to David's prayers and praises. 4. Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to GOD, as well as in our first returns to GOD, we are directed to take with us words, (Hos. xiv. 2.) these words, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may from thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it; sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion, which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or, we may take sometimes one choice psalm, and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God, as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to the paraphrase on the Psalms, (sect. 29.) says, "That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over of the whole Psalter; since nothing is more fit to be averted in religious offices, than their degenerating into heartless, dispirited, recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with GOD, in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify GOD, but it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of GOD, Ps. l. 23. The Psalms were thus serviceable to the Old Testament Church, but to us Christians they may be of more use than they could be to them who lived before the coming of CHRIST; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of CHRIST, which lets us within the veil; so that, if to David's prayers and praises we add St. Paul's prayers in his Epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of GOD perfect.
As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernible for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm, was so in the Apostles' time, Acts xiii. 33. The vulgar Latin joins the ix. and x. together; all popish authors quote by that, so that thenceforward, throughout the book, their number is one short of ours; our xi. is their x.; our cxix. their cxviii. But then they divide the cxlvii. into two, and so make up the number of cl. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm, that it cannot be done with any certainty; but the seven penitential psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be the vi, xxxii, xxxviii, li, cii, cxxx, and cxliii. The psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Ps. xli, the second with Ps. lxxii, the third with Ps. lxxxix, the fourth with Ps. cvi, the fifth with Ps. cl. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions, and may sing them in the spirit and with the understanding.
