Rules to be Observed in Singing of Psalms

VirginiaHuguenot · #1 (**permalink**) 05-22-2006, 03:04 PM

From Lewis Bayly, The Practice of Piety:

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Rules to be observed in Singing of Psalms.

1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God´s word: take them not in thy mouth in vain.

2. Remember to sing David´s psalms with David´s spirit (Matt. xxii. 43.)

3. Practise St. Paul´s rule"”"œI will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.)

4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the sight of God, singing to God in God´s own words; but be sure that the matter make more melody in your hearts (Eph. v. 19; Col. iii. 16) than the music in your ear; for the singing with grace in our hearts is that which the Lord is delighted withal, according to that old verse:

Non vox, sed votum; non miisica chordula, sed cor:

Non clamans, sed amana, psallit in aure Dei.

"˜Tis not the voice, but vow;

Sound heart, not sounding string;

True zeal, not outward show,

That in God´s ear doth ring.

5. Thou mayest, if thou thinkest good, sing all the psalms over in order, for all are most divine and comfortable; but if thou wilt choose some special psalms, as more fit for some times and purposes, and such as, by the oft usage, thy people may the easier commit to memory.

Then sing:

In the morning, Psalm iii. v. xvi. xxii. cxliv. In the evening, Psalm iv. cxxvii. cxli. For mercy after a sin committed, Psalm li. ciii. In sickness or heaviness, Psalm vi. xiii. lxxxviii. xc. xci. cxxxvii. cxlvi. When thou art recovered, Psalm xxx. xxxii. On the Sabbath day, Psalm xix. xcii. xcv. In time of joy, Psalm lxxx. xcviii. cvii. cxxxvi. cxlv. Before sermon, Psalm i. xii. cxlvii. the 1st and 5th parts of the cxix. After sermon, any Psalm which concerneth the chief argument of the sermon. At the communion, Psalm xxii. xxiii. ciii. cxi. cxvi. For spiritual solace, Psalm xv. xix. xxv. xlvi. lxvii. cxii. cxvi. After wrong and disgrace received, Psalm xlii. lxix. lxx. cxl. cxliv.

DTK · #2 (**permalink**) 05-22-2006, 03:14 PM

Here's another very practical rule. Sing all the Psalms with a *melody* that all the people of God can make.

DTK

VirginiaHuguenot · #3 (**permalink**) 05-22-2006, 03:27 PM

From John Gill's A Body of Practical Divinity:

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4. The manner in which psalms, &c. are to be sung may be next considered.

4a. Socially, and with united voices; so Moses and the children of Israel sung at the Red Sea; so Christ and his disciples sung after the Lord´s Supper; so the watchmen will sing in the latter day, even with their voice together; so did Paul and Silas in prison; and thus the churches are directed in Ephesians 5:19; Colossians 3:16.

4b. With the heart along with the mouth, as heartily as well as vocally, which is making "melody in the heart," (Eph. 5:19) or performing the duty in sincerity and truth; and not as the Israelites, who flattered God with their lips, sung the praises of God, but soon forgot his works.

4c. "With grace in the heart," (Col. 3:16) with the several graces; not one note, but a mixture of notes, makes melody; many voices, yet one sound, make a chorus[21]: so singing must be with various graces; with faith in God, without which it is impossible to please him; and with strong love and affection for him; and also "with reverence and godly fear;" for God is "fearful in praises" arwn reverend in them, to be praised with great fear and reverence of his Majesty.

4d. "With the Spirit," as the apostle Paul determined to do (1 Cor. 14:15), with the Spirit of God, whose assistance is necessary in this as in prayer; and with our spirits, sincerely, fervently, and affectionately, and in a spiritual manner, suitable to the nature of God, who is a Spirit.

4e. "With the understanding also;" with the understanding of what is sung; and in such a manner, and in such language, as may be understood by others; for one end of the duty is, not only to speak to ourselves in it, but to "teach" and "admonish" others; and perhaps the apostle may have some regard to one of the titles of David´s psalms lykvm "Maschil," which signifies, a psalm giving instruction, and causing to understand. In a word, besides our mutual edification.

4f. We should have in view the glory of God; for we are to "sing unto the Lord;" not to ourselves, merely to raise our natural affections, to gain applause from others, by the fineness of our voice, and by observing an exact conformity to the tune; but to the glory of Father, Son, and Spirit, the one God, who condescends to inhabit the praises of Israel.

VirginiaHuguenot · #4 (**permalink**) 05-22-2006, 04:33 PM

From the Westminster Directory of Public Worship:

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Of Singing of Psalms.

It is the duty of Christians to praise God publickly, by singing of psalms together in the congregation, and also privately in the family.

In singing of psalms, the voice is to be tunably and gravely ordered; but the chief care must be to sing with understanding, and with grace in the heart, making melody unto the Lord.

That the whole congregation may join herein, every one that can read is to have a psalm book; and all others, not disabled by age or otherwise, are to be exhorted to learn to read. But for the present, where many in the congregation cannot read, it is convenient that the minister, or some other fit person appointed by him and the other ruling officers, do read the psalm, line by line, before the singing thereof.

VirginiaHuguenot · #5 (**permalink**) 05-22-2006, 04:39 PM

From Archibald Hall, Gospel Worship, Chap. 4:

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SECTION 5

It remains, that I now lay down some directions for the right performance of this duty of singing God's praise; that we may do it with edification and comfort.

1. Reason, and the nature of the duty, plainly suggest several things, relating to the external manner of managing this service, which I shall barely name: such as, that some regard ought to be had to external harmony, that there may be melody made with our voices, as well as hearts:"”care must be taken, that the tunes sung, and the manner of singing them, be only such as have a tendency to excite spiritual affections:"”in the choice of the tune, some regard should be had to the matter that is sung: and"”such tunes should be ordinarily sung, as the generality of the worshippers can join in; for without this, the end of singing is marred.

2. Every thing intended for scripture-psalmody should be used for that purpose; but prudence should direct us, in secret, family, and public praising, to make a wise choice of what is most seasonable: and therefore, upon public special occasions, we ought to have regard to those providences of God, that his church and people are then under; whether they be humbling or joyful:"”some regard should be had to the other parts of worship with which this duty is joined; that there may be an harmony between one duty and another."”Christians, in their private families, should have regard to their family-state and circumstances, and the particular providences they are under, either in a way of judgment or mercy:"”and private Christians may regard the particular state and present frame of their own souls. But it is a fond partialityof some people, to confine all their attention to some very few psalms that hit their fancy, and to neglect the rest.

3. All the powers of the soul should be summoned to a vigorous exertion in this delightful employment. When David was to bless God, he addressed his soul in these words, "Be stirred up, O my soul, and all that is within me, to bless his holy name." [Ps 103:1] And again, "Awake up, my glory; awake, psaltery and harp; I myself will awake early," Ps 57:10. Understanding, affection, and earnestness should mix in performing this heavenly work.

4. Sing praises with understanding, Ps 47:7. Blind devotion cannot please him that dwelleth in light and glory; [1 Tim 6:16] and it does not become the children of light, [Eph 5:8; 1 Thess 5:5] that are made light in the Lord. We should, like the apostle, sing with our understandings, 1 Cor 14:15, if we would honour the Father, the Word, and the Holy Ghost, who are that one God, who condescends to inhabit the praises of Israel.

5. Sing with the spirit, as well as with the understanding, 1 Cor 14:15, "God is a Spirit, and they that worship him must worship him in spirit and in truth," John 4:24 The best of Christians have good reason to join in the prayer of the church; Song 4:16, "Awake, O north wind, and come, thou south, blow upon my garden, that the spices thereof may flow out: let my beloved come into his garden, and eat his pleasant fruits." Exalted joy in divine praise is a fruit produced only by the Holy Ghost.

6. This service must be performed unto the Lord: for so he hath commanded, Col 3:16. If it be done, only to be seen, heard, or applauded by men, verily we have all our reward. [Matt 6:2,5,16] We should honour this duty, as a divine institution, and aim at our own and our brethren's edification, in performing it, as an act of obedience, and of homage due to God.

7. Christ, the Mediator of the new covenant, must be interested in our songs. Whatsoever we do in word or deed, we are commanded to do all in the name of our Lord Jesus Christ, giving thanks to God and the Father by him, Col 3:17

8. In singing praise, we should make melody in our hearts to the Lord, Eph 5:19. The service is not worth the name of praise, if the melody of the heart be wanting. The voice may be musical and harmonious; but God cannot be honoured without it. When the heart echoes to the matter of the song, and its inmost springs of action are forcibly struck with the influence and excellency of the truth that is sung; this, I apprehend, constitutes the melody of the heart; then it sweetly chimes to the song.

9. Spiritual psalmists sing with grace in their hearts to the Lord, Col 3:16. Hence their hearts are fixed, and their souls are enlarged; their minds are engaged, and their songs are invigorated. Savoury and just sentiments of the grace of God are the most proper means of quickening the Christian to this honourable and delightful work. Under these views his song is swelled with transports of grateful joy, and with big, though humble, expectations of the heavenly city, whose walls are salvation, and whose gates are everlasting, adoring, and ravishing praise; where the cry will never cease, Grace, Grace. "”Amen, Hallelujah.

[Edited on 5-22-2006 by VirginiaHuguenot]

VirginiaHuguenot · #6 (**permalink**) 05-22-2006, 04:56 PM

Notes on the Psalms of David in Metre by John Brown of Haddington

VirginiaHuguenot · #7 (**permalink**) 05-22-2006, 04:59 PM

From Fisher's Catechism:

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Q. 49&50.12. What should be the subject matter of our praises to God?[1]

A. The psalms, hymns, and spiritual songs, which are dictated by the Spirit of God in scripture; and not any human composure whatever, Eph 5:19.

Q. 49&50.13. In what manner should these be sung?

A. With grace in our hearts to the Lord, Col 3:16.

VirginiaHuguenot · #8 (**permalink**) 05-22-2006, 05:07 PM

From the RPCNA Directory for the Worship of God:

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The Singing of Praise

1. The singing of praise is an ordinance of worship and is expressed in words set to music. The Psalms of the Bible, by reason of their excellence and their Divine inspiration and appointment are to be sung in the worship of God, to the exclusion of all songs and hymns of human composition. They are to be sung without the accompaniment of instruments, inasmuch as these are not authorized in the New Testament. The metrical versions of the Psalms used in the praise of God shall be such as may be approved from time to time by the church.

2. All the people are under obligation to praise God and to sing thoughtfully, reverently, fervently, with grace in the heart, as becometh the worship of the High and Holy One. A knowledge of music should be cultivated, and the congregation should be trained in singing. None should be chosen to lead the singing in public worship who are not of recognized Christian character.

3. The oversight of the singing of praise in the congregation belongs to the session. Great care must be taken against the tendency to leave the singing to the choir, although under the guidance of session, for specific purposes, or in unusual circumstances, the choir may sing by itself. Congregational singing must always be the rule.

Explanation of the Psalm

4. The Psalms have a depth of meaning and beauty which cannot be fully appreciated without careful study. The custom of explaining the Psalm or a portion of the Psalm should be maintained, and for this the pastor should make careful preparation. The explanation may well present the central thought of the Psalm, the interpretation of passages that seem obscure, and the presence of Christ in the Psalm. It may on occasion be directed especially to the children. It should be brief and a stimulus to spiritual worship.

VirginiaHuguenot · #9 (**permalink**) 05-22-2006, 05:13 PM

Daily Prayer and Praise: The Book of Psalms Arranged for Private and Family Use by Henry Law

VirginiaHuguenot · #10 (**permalink**) 05-22-2006, 05:23 PM

From the Reformed Presbyterian Church of Ireland:

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Guidance for the Singing of Psalms

In the singing of the psalms we are greatly privileged in being able to give vocal expression to the Word of God. Music is a wonderful gift from God and this is particularly so when it is applied to the psalms as it gives expression to the words, helping to bring out their meaning and to impress it on our hearts.

This privilege carries with it a responsibility. In 1 Cor. 14: 15, we read, "˜. . . I will sing with the spirit and I will sing with the understanding also.´ Further in Col. 3:16, we find the words, "˜. . . teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.´The former verse tells us that the understanding is to be in our singing as well as in our hearts.The latter presents us with one of the reasons why. Our singing of praise is not just for ourselves as individuals. It is a corporate act in which we support and strengthen each other. It should also be a witness to visitors, particularly those who may not be familiar with this form of praise. If our singing is monosyllabic, mechanical and dull, the music will not bring out the meaning of the words and may well detract from them.

The following of some basic guidelines can make a marked difference to the impact of our singing. There are three things to consider:

The tempo or speed of singing should not be ponderous and sluggish so as to cause the words to be disconnected from each other. Neither should we sing with unseemly haste, as this will give no time to either express outwardly or consider inwardly the words. It is the precentor´s job to set the tempo and this should be followed by all to maintain a unity in the singing.

Secondly, we need to consider the dynamics or loudness of the music. The practice of some always to sing as loud as possible is crude and ineffective in portraying the meaning of the words. There are certainly psalms of jubilant praise but there are others that have different moods such as prayerfulness, penitence, reflection and instruction. Clearly, these require a more subdued character to our singing.

Expression marks have been included in the margin as a guide and the following is an explanation of the terms:

pp = pianissimo, very soft
p = piano, soft
mp = mezzo piano, rather soft
m = mezzo, medium voice
mf = mezzo forte, rather loud
f = forte, loud
ff = fortissimo, very loud
c = crescendo, increasing in loudness
d = diminuendo, decreasing in loudness

Finally, and perhaps most importantly, there is the stress given to the words. Think about the meaning and sentiment of the words and try to give them the same flow, stress and meaning as when reading.The writing of the psalms in metre has allowed the matching of the emphasis of each syllable to that of its corresponding note, using the natural structure and rhythm of the tunes.

Remember that the words are primary and that the tunes are there to support them and help us express them. As we sing in worship, let us do so to the best of our ability and to the glory of God.

VirginiaHuguenot · #11 (**permalink**) 05-22-2006, 05:34 PM

John Calvin, Preface to the Genevan Psalter, 1543:

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As for the rest, it is necessary to remember that which St. Paul hath said, the spiritual songs cannot be well sung save from the heart. But the heart requires the intelligence. And in that (says St. Augustine) lies the difference between the singing of men and that of the birds. For a linnet, a nightingale, a parrot may sing well; but it will be without understanding. But the unique gift of man is to sing knowing that which he sings. After the intelligence must follow the heart and the affection, a thing which is unable to be except if we have the hymn imprinted on our memory, in order never to cease from singing. For these reasons this present book, even for this cause, besides the rest which has been said, ought to be singular recommendation to each one who desires to enjoy himself honestly and according to God, for his own welfare and the profit of his neighbors: and so there is need of all of it being much recommended by me: seeing that it carries its value and its praise. But that the world may be so well advised, that in place of songs in part vain and frivolous, in part stupid and dull, in part foul and vile, and in consequence evil and harmful which it has used up to now, it may accustom itself hereafter to the singing of these divine and celestial hymns with the good king David. Touching the melody, it has seemed best that it be moderated in the manner we have adopted to carry the weight and majesty appropriate to the subject, and even to be proper for singing in the Church, according to that which has been said.

VirginiaHuguenot · #12 (**permalink**) 05-23-2006, 10:23 AM

Essay on Psalmody, Rules laid down in Scripture for singing them aright by William Romaine

VirginiaHuguenot · #13 (**permalink**) 10-13-2006, 08:17 AM

Alexander Blaikie, A Catechism on Praise:

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CHAPTER III. The Manner of Praise.

"They tune their hearts, by far the noblest aim."—R. Burns.

I. How should praise be offered to God? With the voice, with "the spirit, and with the understanding." Psa. 30:1; 145:1; 66:17; Heb. 13:15; 1 Cor. 14:15; Psa. 42:4.

II. Why should praise be offered with the voice? Does not God fully know all silent thoughts? Sentiments are capable of being rendered not only more attractive, but also more impressive, by their combination with musical sounds, especially when we "sing with grace in our hearts, making melody to the Lord."

III. Why should praise be offered with the understanding? Some sounds are adapted to sentiments of social pleasure, others to emotions of sorrow; some to matters of sentimental taste, and others, the reverse of all these, to the worship of God.

V. Why must praise be offered with the spirit? Without the spirit, praise, as a part of religious worship, would not be acceptable to God. John 4:23,24.

XXIII. In what manner, then, should we sing these sacred songs to the praise of Jehovah? Always as an act of divine worship, with the spirit and with the understanding, with our voice, and with grace in our hearts, making melody to the Lord—individually—in families—and in the house of God. Avoiding the decorations of a theatrical and sentimental taste, and delighting ourselves in the word of Christ after the inward man, we will grow in grace and in the knowledge of our Lord and Saviour Jesus Christ; we will come to an innumerable company of angels, to the spirits of just men made perfect, and daily join with them in singing the song of Moses and of the Lamb.

VirginiaHuguenot · #14 (**permalink**) 01-22-2007, 03:27 PM

From Walter Marshall, The Gospel Mystery of Sanctification:

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But the right manner of this duty is chiefly to be noted. And here, (i) Trust not upon the melody of the voice, as if that pleased God, who delights only in the melody of the heart (Col. 3:16). Neither let the recreating your senses be your end, which is but a carnal work: Non musica chordula, sed cor; non clamans, sed amans, psallit in aure Dei: 'Not a musical string, but the heart; nor crying, but loving sounds in the ear of the Lord.' This spiritual music was typified by musical instruments of old. (ii) You must use it for the same end as meditation and prayer, according to the nature of what is sung, that is, to quicken faith (2 Chron. 20:21, 22; Acts 16:25, 26), and joy and delight in the Lord, glorying in Him (Ps. 104:33, 34; 105:3; 149:1, 2; 33: 1-3). You are never right until you can be heartily merry in the Lord, to act joy and mirth holily (James 5:13 ; Eph. 5:19 ), and also to get more knowledge and instruction in heavenly mysteries, and in your duty, teaching and admonishing (Col. 3:16). Many psalms are Maschils (as their title is), that is, psalms of instruction.

crhoades · #15 (**permalink**) 01-22-2007, 03:55 PM

See this thread on Ames.

VirginiaHuguenot · #16 (**permalink**) 01-22-2007, 04:14 PM

Thomas Ford, Singing of Psalms the Duty of Christians Under the New Testament:

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In these words here [Eph. 5.19] are two main things considerable viz. the lawfulness and the usefulness of singing psalms. We have done with the former, and now come to the latter viz. the usefulness of singing. This I call the directive part, or Directory, and in it we shall inquire into these two particulars viz. how we must sing, and why we must sing. The apostle shews both. We must sing with the heart, or with grace in the heart; and we must sing to the Lord. Singing and making melody in your hearts to the Lord; that is (say some) to the Lord Jesus Christ, or to the Lord Jehovah, i. e. to his praise and glory; as it is said of the Israelites, Psa. 106:12, "They sang his praises." Now this the apostle calls for here, if we would sing a psalm as we ought, to the praise of the Lord, to the glory of his great name, we must do it in or with the heart. God is a Spirit, and will be worshipped in spirit, John 4:24. He calls for the heart, "My son, give me thy heart." So Chrysostom upon this text, "attending with understanding." The meaning of the apostle is clear and unquestionable, that our singing of psalms must not be a lip-labour, an outward bodily exercise, it must not be the pleasing ourselves or others with the tune of a psalm; that is not it which God looks for at our hands, but we must sing as Mary did, Luke 1:46,47, "My soul doth magnify the Lord, my spirit rejoiceth in God my Saviour." And as David in the 103rd psalm, "Bless the Lord, O my soul, and all that is within me, bless his holy name." This is that which the apostle here calls for, and it implies these two particulars:

1. A sense and understanding of that which is sung, "I will sing with the understanding," saith the apostle, that is, so as I would be understood by others, therefore by himself much more, "Sing ye praises with understanding;" a blind sacrifice was an abomination to the Lord.

2. 1t must be with an inward feeling and affection of the heart and spirit. So David in Psalm 57:7 "My heart is fixed, my heart is fixed," or, my heart is prepared, or my heart is disposed. When a man's heart is filled with the Spirit, as the apostle speaks, when a man's heart is full of holy and heavenly thoughts, affections, and meditations, and so "out of the abundance of the heart the mouth speaks; when the frame of a man's heart is suitable to the holy and spiritual matter that is sung, this is singing in the heart, or with grace in the heart to the Lord, who looks at the heart, and how a man is affected within. Certainly (as one says) grace in the heart is the best tune to any psalm; and without this, sweetest best tuned voice is but howling and bawling, in the ears of the Almighty. Yet do we not exclude the voice in singing. David used it, "I will sing and give praise even with my glory; Awake psaltery and harp, I myself will awake early." "Awake up my glory," says David; that was his tongue, called his glory, because his tongue in singing was an excellent instrument of glorifying God. Nor do we exclude all modulation or tuning of the voice according to the laws of music, provided there be no affectation of it so as our hearts be wholly taken up with it. Provided also there be no empty tautologies or chanting over and over the same things, tossing of the word of God like a tennis-ball from one to the other, like that cathedral music intended only to please the ear, and no way ordered to the use of edifying in grace and knowledge. But for the voice in singing we plead, and also for singing with tunes. All the psalms were penned in Hebrew metre, with the exactest art that might be. They were penned (saith one) with, "exactness and variety of metre." 1. In such verses as are suitable to the poetry of the Hebrew language, and not in the style of such other books of the Old Testament as are not poetical. 2. Many verses together in several of the psalms do also run in rhymes, as those know that understand the Hebrew; and as Buxtorf shews, Thesaur. 629. But, though we plead for singing with the voice, yet our chiefest respect in that singing must be unto the heart and spirit, to the understanding and to the affection and inward feeling of what is sung, for this is to sing with grace in the heart.

Hence it follows that none can sing a psalm as he ought, but he that hath grace in his heart and is renewed in the spirit of his mind. None could learn that song, Rev. 14:3, but the hundred forty and four thousand which were redeemed from the earth; which was only the people of God who stood in opposition to Antichrist; and by their singing there is meant all spiritual worship performed by God's people to him. It is said there, "No man could learn that song, but those that were redeemed from the earth;" the Antichristian earthly generations had no skill on the spiritual worship and service offered to God in the true Christian church. Therefore the psalmist saith (speaking of this duty) "Rejoice in the Lord, O ye righteous, for praise is comely for the upright;" it is impossible for others to rejoice in the Lord. Only God's own people have an inward experimental knowledge of the glorious excellencies and attributes of God, viz. his power, wisdom, goodness, &c. They only have tasted how sweet the Lord is in his promises and providences. They know, and none but they, what the offices of Christ are, in the power, fruit, and benefit of them. They know what it is to be redeemed from the earth, and from death, and from the nethermost hell. They only have experience of the mercy and loving kindness of the Lord, supporting, supplying them, and ordering all for good to them. And they alone have a lively feeling of their infirmities, sigh and groan under the burden of their corruptions, are troubled for the indisposition and untowardness of their hearts. These and such as these, who are so inspired and affected, can sing David's psalms with David's spirit. Others may sing more pleasingly to the ear, but these alone make melody in the ears of the Lord, who looks at the heart.

That's it we desire to be satisfied in: how we may sing David's psalms with David's heart.

1. It is commonly, truly, and piously said, we must sing David's psalms with David's spirit, though there is no text in the Bible, to my remembrance that hath those very words; but some speak somewhat to this effect, as Col. 3:16, we must sing "with grace in our hearts," that is as much as if he should have said, Sing David's psalms with David's spirit.

2. We grant it is impossible for any to sing psalms so, but one that is a new creature, renewed in the spirit of his mind, as David was.

3. We say in the general, to sing David's psalms with David's spirit, or to sing with grace in our hearts to the Lord, there must be not only an habitual, but an actual disposedness, as when a man sets upon any duty, he must stir up the grace that is in him; so it is not enough in singing psalms to have an habit of grace, but we must stir up, and act the gifts and graces of God within us. Here then this will be the great question: how our spirits ought to be disposed when we are to sing, that we may so do it as to give God the glory, and gain benefit to our own souls? Or, (which is all one) how we may sing David's psalms with David's spirit? Or how we may sing with grace in our hearts unto the Lord? which is the doctrine in the text.

Now here I meet with that which is a very great scruple, and I believe hath taken and kept off many from singing of psalms. They know not how to accommodate passages in them; either those passages are no way suitable to their conditions, or their affections many times are not suitable to those passages; and hence they conclude they cannot sing them so as to praise or please God in them, and therefore resolve not to sing at all.

Further, when they say we must sing David's psalms with David's spirit (if I mistake not) their meaning is, we must be in every respect like David, and in the very same case that it was when he sang these psalms to the Lord. As for instance, the sixth psalm was penned by David when he was or had been sick, therefore we cannot sing this psalm when we are well and in good health. So we cannot sing the 51st psalm, because (as we hope) many of us have not committed such foul sins as David had, viz. adultery and murder. So many of us have not had occasion to fly out of our country as David had, upon which occasion he penned some of his psalms, as Psalm 52, 54, 55, 56, 57, 120, &c. So many of us have not a house to dedicate or purify, as David had when he penned the thirtieth psalm, and therefore we may not sing that psalm. To conclude, we must be in the same condition in every respect, as David was when he penned those psalms, or else it is impossible to sing them as David did; that is, to sing David's psalms with David's spirit.

VirginiaHuguenot · #17 (**permalink**) 02-19-2007, 04:07 PM

Jacobus Koelman, The Duties of Parents, p. 149:

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247. Discuss with them [your children] how people must sing the Psalms in a manner that is pleasing to God. Make clear to them that they must not only use their voices but also pay attention to what they are singing, lift up their hearts to God in the singing, and rejoice in him. Otherwise the singing will be held by God to be the howling of animals. Tell them how they must behave themselves before, during, and after the singing, and talk with them on this subject all the more because this way of worshipping is usually practiced in an external manner.