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in the Lord Jefus Chrift. He deferves all our joy-the loveliness of Immanuelhis love to us-the bleffings of his lovehow many-how great-how lasting! thefe fhould encourage us to be glad in him now with great joy. But the wellgrounded profpect, which hope has, of finding in him infinite and everlasting bleffings, fhould lead us to rejoice in him with joy unfpeakable and full of glory. This profpect has brightened the darkest day It has enabled fufferers greatly to rejoice, when in heavinefs through manifold temptations: It has fupported them under every fiery trial. Nothing could extinguish the joy. It has lived, and triumphed in the martyr's breast, even in the agonies of the most painful death. Faith reads, and with hope looks out for (and it is a hope that will never be ashamed) the accomplishment of this faithful promife-"The ranfomed of the Lord fhall "return and come to Sion with fongs, "and everlafting joy upon their heads,

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they fhall obtain joy and gladnefs, and "forrow and fighing fhall flee away."

Doft thou find, O my foul, any of this holy joy? Canft thou fing pfalms with the understanding, with the heart, and with gladnefs in thy heart, rejoicing in the Lord? Canft thou give thanks always for

all

all things unto God and the Father in the name of our Lord Jefus Chrift? This is the privilege of every true believer. Being faved from fin and hell, made an heir of God and a joint heir with Chrift, he has an intereft in all things: For they are all working together under God for his present and eternal good. While he lives by faith, he knows it, and has the comfort of it. His heart is kept in tune, and whatever befalls him, he has reason to rejoice in the Lord his God.

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Thus the Lord would have his people to rejoice in him always. It is not only true in theory, that they may, but it is also true in practice, if the outward walk be in concord with the doctrine of the pfalms. This is another effential part of pfalm finging. The believer fhould live as he fings. His life fhould be in harmony with his principles. If he fees the truth as it is in Jefus, and loves it, and rejoices in it, the effect of all this will certainly be outward and visible. The inward melody will be expreffed in his tempers and behaviour. There will be a confiftency throughout. As he lives, fo he will walk, by the faith of the Son of God. Practice and principle will sweetly accord. The fame found that comes from his lips comes alfo from his heart,

and

and his whole life will be an unifon. His actions fing, his tempers are in harmony, his behaviour makes up the chorus, abroad and at home, the music of his heart and life gives one certain note-Jefus is mine ALL-I live in him-on him-to him-I would have all within me to praise him, and all without me to fhew forth his praises-bleffings on him for ever and ever.

Amen.

If a man's life be not thus confiftent with his finging, he mocks God, he deceives his neighbour, and he gives the lie to his own words. Actions are furer evidences, than founds: For they difcover the fettled, and the last purpose of the mind. They fhew not only what a man talks of, but what he is determined to live by. The true character cannot be known, but from them. God only fees the heart. We know what is in it, by what comes out of it. We judge of the fountain from the ftream. If the words and works be evil, fo is the heart: For out of the heart proceed evil thoughts, murders, adulteries, fornications, &c. these are clear facts to judge by. If fuch a man was to fing with a voice like an angel, it is a voice and nothing more. His actions prove it to be mere air and empty found: Yea, they demonstrate,

that

that his heart is in perfect difcord with God. He fays one thing, and does the contrary. He feems to praise God, as if he was happy in his love, but he cleaves to the world and feeks his happiness in it. He fings-"Whom have I in heaven "but thee," yet fhews his fupreme joy is in the earth. How can any thing, that fuch a man fings be an acceptable service, while his heart and life are in direct oppofition to the holy will of God? A Jew can fing, a Turk can join in concert with him, an infidel may play well upon an inftrument, a company of Jews, Turks, and infidels may perform the finest piece of mufic and with the most harmonious founds. They may go through the oratorio of the Meffiah without one difcord. But here is no melody to the Lord. They have no defign to fhew forth the praises of Immanuel: And what is not done in faith, and to his glory is fin. Their mufic is as hateful to him, as any of their other vices: For SELF is the burden of their fong. They fing to please themselves, and to please God is not in all their thoughts. O confider this, ye that come to church, and join in finging the pfalms. Is it with you an ordinance of God? Do you look upon it, as such, and find it fuch? Does your understand

ing go with the pfalm, and your heart enter into it? Is it the joy of your heart? Do you fing rejoicing in God? And do you find him your one fupreme bleffedness all the day long? So that your life is a continued fong of praife, and every action of it, being fubject to his holy will, preferves the harmony, and keeps up the heavenly joy. Is it thus indeed? Who is like unto you, O people faved by the Lord. May nothing caufe difcord between you any more: But may increasing faith witness with growing comfort that you are one with God, and he is one with you. Look to Jefus. Let your eyes be fixt upon him, expecting all out of his fulness. Keep clofe to him. Thus you fhall go on your way rejoicing; and foon you fhall fee him face to face, and your Joy fhall be full.

If all thefe things be put together, then we learn that finging pfalms is an ordinance of God, and one of the means of grace, inftituted for the exercife and for the improvement of grace. It is commanded with a promife, and the promise is made good to this very day, as thoufands of living witneffes can testify. When they have met together, understanding the fubject of the pfalm, and finging it with melody in their hearts, then the Lord has accepted

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