have started aside from thee like a deceitful bow, I have not made good my covenant with thee, nor hath the temper of my mind, and the tenor of my conversation, been agreeable to that holy religion which I make profession of, to my expectations from thee, and engagements to thee. I am bent to backslide from the living God; and if I were under the law I were undone; but I am under grace, a covenant of grace, which leaves room for repentance, and promises pardon upon repentance, which invites even backsliding children to return, and promises that their backslidings shall be healed. Lord, I take hold of this covenant, seal it to me at thy table: there let me find my heart truly humbled for sin, and sorrowing for it after a godly sort: O that I may there look on him whom I have pierced, and mourn, and be in bitterness for him; that there I may sow in tears, and receive a wounded Christ into a broken heart! And there let the blood of Christ, which speaks better things than that of Abel, be sprinkled upon my conscience, to purify and pacify it: there let me be assured that thou art reconciled to me, that my iniquities are pardoned, and that I shall not come into condemnation. There say unto me, Be of good cheer, thy sins are forgiven thee.

attend unto thee without distraction. Draw my desires towards thee; give me to hunger and thirst after righteousness, that I may be filled; and to draw near to thee with a true heart, and in full assurance of faith; and since I am not straitened in thee, O let me not be straitened in my own bosom.

Draw me, Lord, and I will run after thee. O send out thy light and thy truth, let them lead and guide me; pour thy Spirit upon me, put thy Spirit within me, to work in me both to will and to do that which is good; and leave me not to myself. Awake, O north wind, and come, thou south, and blow upon my garden; come, O blessed Spirit of grace, and enlighten my mind with the knowledge of Christ, bow my will to the will of Christ, fill my heart with the love of Christ, and confirm my resolutions to live and die with him.

Work in me (I pray thee) a principle of holy love and charity toward all men, that I may forgive my enemies, which by thy grace I heartily do, and may keep up a spiritual communion in faith, hope, and holy love, with all that in every place call on the name of Jesus Christ our Lord. Lord, bless them all, and particularly that congregation with which I am to join in this solemn ordinance. Good Lord, pardon every one that engages his heart to seek God, the Lord God of his fathers, though not cleansed according to the purification of the sanctuary. Hear my prayers, and heal the people.

And that I may not come unworthily to this blessed ordinance, I beseech thee, lead me into a more intimate and experimental acquaintance with Jesus Christ, and him crucified; with Jesus Christ, and him glorified; that knowing him, and the power of his resurrection, and the fellowship of his suffering, at thy table; grace thine own institutions with ings, and being by his grace planted in the likeness of both, I may both discern the Lord's body, and show forth the Lord's death.

Lord, meet me with a blessing, a Father's bless

thy presence; and fulfil in me all the good pleasure | of thy goodness, and the work of faith with power, for the sake of Jesus Christ my blessed Saviour and Redeemer.-To him, with the Father, and the Eternal Spirit, be everlasting praise. Amen.

Another, after the receiving of the Lord's Supper.

Lord, I desire by a true and lively faith to close with Jesus Christ, and consent to him as my Lord and my God: I here give up myself to him as my Prophet, Priest, and King, to be ruled, and taught, and saved by him: this is my beloved, and this is my friend. None but Christ, none but Christ! Lord, O Lord, my God and my Father in Jesus Christ, I increase this faith in me, perfect what is lacking in can never sufficiently admire the condescension of it, and enable me, in receiving the bread and wine thy grace to me. What is man, that thou dost thus at thy table, by a lively faith to receive Christ Jesus magnify him, and the son of man, that thou visitest the Lord. O let the great gospel doctrine of Christ's him. Who am I? and what is my house, that thou dying to save sinners, which is represented in that hast brought me hitherto, hast brought me into thy ordinance, be meat and drink to my soul, meat in- banqueting-house, and thy banner over me hath deed, and drink indeed: let it be both nourishing been love? I have reason to say, that a day in thy and refreshing to me; let it be both my strength and courts, an hour at thy table, is better, far better, than my song, and be the spring both of my holiness and a thousand days, than ten thousand hours, elsewhere; of my comfort: and let such deep impressions be it is good for me to draw near to God. Blessed be made upon my soul by the actual commemoration God for the privileges of his house, and those comof it, as may abide always upon me, and have a pow-forts with which he makes his people joyful in his erful influence upon me in my whole conversation, house of prayer. that the life I now live in the flesh I may live by the faith of the Son of God, who loved me and gave himself for me.

Lord, I beseech thee, fix my thoughts; let my heart be engaged to approach unto thee, that I may

But I have reason to blush, and be ashamed of myself, that I have not been more affected with the great things which have been set before me, and offered me at the Lord's table. O what a vain, foolish, trifling heart have I! When I would do

FAMILY HYMNS,

GATHERED MOSTLY OUT OF THE

TRANSLATIONS OF DAVID'S PSALMS.

TO THE READER.

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consisted very much in singing,) was but the remaining form and carcass of that life and power of godliness and religious worship which had originMy design in this essay is to promote the singing of ally reigned in most Christian families. That is a psalms in families, as a part of their daily worship, good hint of Tertullian, in his book ad Uxorem, especially their sabbath worship; an exercise which (written about the year 205,) Lib. 2. cap. 9. where, (however it be now with other instances of the cautioning Christian women not to marry with unwarmest devotion sadly disused, yet) was anciently believers, he urges this against it, That those who practised by the generality of serious Christians, were so linked, could not have their husbands to who thus turned their houses into churches, (such sing psalms with them in their houses: whereas, churches as St. Paul speaks of, Rom. xvi. 5. Col. iv. when those in that relation draw together in the yoke 15. Philem. 2.) by praising God together, and by of Christ, Sonant inter duos psalmi et hymni, et teaching and admonishing one another in singing of mutuo provocant, quis melius Deo suo canet,—They psalms. If we ask for the good old way, we shall sing psalms and hymns together; their only strife find this path in it trodden by the primitive Chris- then is, which shall be most affectionate and serious tians in the church's early days; among the par- in singing. And, to come nearer to our own day, ticulars of whose religion, that learned pen which that is worthy our notice which Mr. Quick, in the wrote the "Primitive Christianity," traces remark- Introduction to his Synodicon, tells us, Vol. I. p. 5. able footsteps of this family exercise, Part 1. Ch. 9. That the singing of Psalms in families, even those The sound of this melody was not only heard in of the best rank, not only at their morning and their solemn assemblies, where it appears by many evening worship, but at their meals, conduced very passages (particularly that known account which much to the strength and growth of the reformed rePliny gives to Trojan of the Christians, Epist. I. 10.) ligion in France, in its first and best days. And the to have been a considerable part of their public title-page of our Old English Translation of the worship, but in their private houses also, where it Psalms into Metre, set forth and allowed at the beseems to have been the common usage to sing ginning of our reformation, in Edward the VIth's psalms with their wives and children, especially at time, recommends them to be sung in private houses and after their meals; a practice commended by for their godly solace and comfort. And how the Clemens Alexandrinus, (Pædag. Lib. 2. c. 4. by houses of the good old protestants were perfumed Chrysostom in Ps. xli.) which made the psalms so with this incense daily, especially on Lord's days, familiar to them, that, as Jerom tells us, (Epist. ad we have heard with our ears, and our fathers have Marcel.) in the place where he lived, you could not told us. Gladly therefore would I contribute somego into the field, but you should hear the plough- thing toward the revival of this duty in Christian men, and the mowers, and the vine-dressers, thus families, which, if they be (as they should be) employed: Sonet psalmos convivium sobrium—The nurseries and seminaries of piety, would certainly sober feast resounds with psalms, says Cyprian. embrace this as an excellent means of instilling reSocrates (Hist. Eccles. lib. 7. cap. 22.) speaks of it ligion betimes into the minds of their little children, as the practice of Theodosius, the Emperor, to rise who, as they commonly attend most to this duty, so early every morning to sing psalms with his sisters; they will sooner receive the good impressions of it, so that his palace" (says he)" was like a monas- than of any other; and thus out of the mouths of tery or religious house," our aλλoireρa ǹ áσкηтipiov babes and sucklings will praise be perfected to the KATESηoe Ta Baoiλeia. And I have sometimes thought glory of God, and strength ordained to the comfort that the service of the monasteries, in the degene- of families; compare Matt. xxi. 16. with Ps. viii. 2. rate ages of the church, (which is known to have | Austin (Prolog. in Lib. Psalm.) suggests that Psalms

were written, and the singing of psalms appointed, | finding out such psalms, or passages in the psalms, very much for the sake of youth. Propterea psalmorum (says he) nobis per modulos aptata sunt carmina, ut vel ætate puerili, vel qui adolescentes sunt moribus, quasi cantilenâ quâdam psallentes delectari videantur-For this purpose were the psalms set to music, that the sprightly period of youth might be entertained and exhilarated.

as are most proper for family use, such may perhaps receive some help from this small collection. It is taken out of David's Psalms, and further we seldom need to go for hymns and spiritual songs, though other Scriptures may, no doubt, be used this way much to edification. Nolite cantare nisi quod legitis esse cantandum-Sing nothing but what you read as being appointed to be sung, is a good rule, which Austin gives, Epist. 109. This collection will be the more useful, (and it is what I chiefly aim at in it,) if every one in the family have a book, so that the psalm or hymn (for the distinction is but nominal) may be sung without reading the line betwixt, which is the general practice of the reformed churches abroad, and renders the duty more pleasant and profitable, and takes up less time, and is practicable enough in a family, if not in large congre

What shall I say then to persuade masters of families, who have hitherto neglected their duty, to begin it now? Better late than never. The experience of many who make conscience of it will testify both the sweetness and profit of it. If psalms were more sung in families, they would be better sung in congregations. Let none plead want of time as an excuse; for how can time be spent better than in praising God? And is there not a great deal of our precious hours thrown away every day upon other things that are less to the purpose of a Christian?gations. Nor will there be room for this pretence, if care be taken not to defer family worship too late, either morning or evening, so as to crowd it into a corner, (as many do by a thousand impertinences,) as likewise so to proportion the other parts of the duty, that they may not prevent this. It is the wisdom of masters of families, so to manage their family worship, that they may make it as much as possible a pleasure, and not a task, to their children and servants. Nor let want of skill be any excuse; there may be much of acceptable affection, where there appears but little of art. Plain songs best befit plain Israelites. A small degree of skill (and that is easily attained by any who give their minds to it) will suffice to the management of this duty decently and in order, and more there needs not; for in private families the quickest way of singing seems to be most agreeable; such singing as the great Athanasius appointed in the church of Alexandria, Ut pronuncianti vicinior esset quàm canenti-more like reading than singing. So Austin tells us, (Confess. Lib. 10. Cap. 33.) and approves of it as a good means to preserve that spiritual delight which should be in this ordinance, from degenerating into a sensitive pleasure, which it is apt to do when tunes and notes are overmuch studied and affected, and the ear tickled with them.

Nor let any be afraid that their neighbours should overhear them: we serve a Master that we have no reason to be ashamed of, to whom we have engaged, that whatever others do, we and our houses will serve him; and whose hold is so great of the consciences, even of bad men, that those whose contempt and reproach you fear, even of them perhaps you will be had in honour, 2 Sam. vi. 22. Nay, your light hereby may so shine before men, that others may be brought to glorify your Father which is in heaven, Matt. v. 16.

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The gathering of verses out of several psalms, and putting them together, may seem to be a violation of their own native coherence; but I hope it will not give offence to any, since it is no more so, than the joining of several passages of Scriptures remote from each other, and putting them together in our prayers and sermons, which is generally practised: besides that, it is a liberty which is often taken by the clerks who give out the psalms in public; and I think those who dislike it not there, will the rather allow it in private families. Nay, I am in hopes that the reference I have made all along to the psalms and verses, will increase and lead to an acquaintance with the book of Psalms in general, which I would not that this essay should at all lessen or supersede.

I have made use of the best approved translations, especially Mr. Patrick's and Mr. Barton's; as likewise Bishop King's, Mr. Smith's, Dr. Ford's, and Mr. Baxter's, who have each of them laboured well in this province; nor have I neglected the old translation, which (considering the age in which it was done, and that it broke the ice) is not such a contemptible piece as some love to represent it. I have taken that out of each, which I judged the best and most suitable to my purpose, acting herein not as a censor, but as a gleaner. Books are known to have their fate, ad captum lectoris, and therefore I hope my pardon for making this use of the labours of others will be easily granted, and this general acknowledgment will suffice to acquit me from the charge of plagiarism. I have not varied at any time from my authors merely for variation sake, yet throughout I have seen cause very often to alter, and in many places to build anew, (especially where I was willing to contract,) according to the best of my skill. The performance indeed is but very small, yet the design is honest; and it will be fruit abound

If any make it an excuse that they are unready in ing to a good account, if it do but help forward the