one was the Practice of the Church as such in those Days and not the other But seeing he refers to speak more fully of this Subject in his last Chapter we shall wave the further Prosecution till he comes thither Only because he says Whatsoever was practised in the Church of God and approved by him before the giving of the Law at Mount Sinai and never afterward declared to be Typical is a Moral Duty I would desire him to tell me where the Praising of God with Musical Instruments used Exod. 15.20 by Miriam and the Women was ever afterwards declared to be Typical Every Type he knows must have it's Antitype and that not such an Idea as we give an Existence to in our own Imaginations but it ought to stand clear upon Record in the Holy Scriptures as in the Case of Circumcision the Paschal Lamb Brazen Serpent Tabernacle Temple Mercy-Seat Levitical Priesthood Altar and Sacrifices or else it is no Type properly Now if the Praising of God by Musical Instruments hath no Antitype declared in the Scriptures as it hath not then it is not Typical but according to his Conclusion it must be Moral and if so then 't is a Duty of equal Obligation with his Vocal Singing and the Omission of it a Sin of Ignorance or Voluntary Neglect This Inference tho' it be the plain Consequence of his Assertion yet I disclaim all Interest in it so as to be any Part of my Opinion In this Assertion he intimates That there are no Duties of a Middle Nature between Moral and Typical but I think there are some Duties incumbent upon us which are not at all Typical and yet somewhat more than meerly Moral He says Moral Duties of Religion were originally written in the Heart of Man by Nature These now are Duties of Religion To love our Enemies to bless them that curse us to do good to them that hate us and pray for them which despitefully use us and persecute us Mat. 5.44 and have nothing at all Typical in them neither are they meerly Moral for no Man findeth them in his Heart by Nature But they are such Duties which have undoubtedly something in them that soars above the Sphere of meer Morality To give him another Instance the Special Graces of the Holy Spirit as Faith Hope and Charity called also Duties tho' they contain Morality in them and are conversant about it yet are they not meerly Moral according to R. A's Sense of the Word or Typical but wholly of Super-natural Extraction Again Because He is so positive that no Exception can be made against this Assertion viz. That whatsoever was practis'd in the Church of God approved of him before the Giving of the Law at Mount Sinai and never afterward declared to be Typical is a Moral Duty I demand what he thinks about the Admission of Infants into Church-Membership for that was practis'd in the Church of God and approved by him before the Giving of the Law at Mount Sinai and never afterward declared that I read of to be Typical If his Position be unexceptionably true then 't will follow that the Admission of Infants into Church-Memâ—â—rship was a Moral Duty and if so then it ought 〈◊〉 be practic'd now and consequentâ—â— both he and the five * Jos Maisters William Collins Joseph Stennett John Piggott Tho. Harrison Brethren who subscribed two Commendatory â—â—â—faces One to his Essay and Anoâ—â—er to his Vindication and Appendix â—â—ve given away the Cause of Anâ—adobaptism which hath been and is so strenuâ—â—sly contended for and put an Unanswerable Arâ—â—ment into the Hands of those who argue for the â—â—ght of Infants to Water-baptism and Visible â—hurch-Membership in Gospel-days And here I cannot but think it both necessary and â—â—asonable to remark briefly upon â—â—â—s Notion of the †Essay p. 8 14 40. Vniversal â—â—d Immutable Obligation of a Moâ—â— Duty without making any Exception 'till he â—â—mes to page 106. where he tells us of the Old â—â—stinction between the Obligation of Affirmative â—â—d Negative Precepts of the Moral Law In that 〈◊〉 latter not only bind always but also to all times â—â—â—reas the Former tho' they bind always yet not to 〈◊〉 Times But if God can alter the Law of Nature and disanul the Obligation by taking away the Matter of the Law or the Necessity or the Reasonableness or the Obligation and all this he can do â—â—th ‖ Duct Dubit l. 2. c. 1. r. 1. n. 49. p. 181. Jer. Taylor one Way â—or other then the Duty aâ—â—ng from the Law can oblige 〈◊〉 longer than the Law it self obligeth For the â—â—w of Nature hath in several Instances respect to â—â—rticular States and so becomes in those Instances changeable as the States themselves Whereupon the * Casuist before cited Ibid. â—â—ndemns Grotius of an Unwary Expresâ—â—â— in saying that God cannot change the Law of Nature For as Paul said of the Priesthood being chang'd there must of necessity be a change of the Law So it is in the Law of Nature Matter of it being chang'd there must of Neceâ—ty also be a Change of the Law This may seem New and indeed is Unusâ— in the manner of speaking but the Case is Eâ—dent and Empirically certain For when â— commanded Abraham to kill his Son the Israeâ— to rob the Egyptians and to run away with thâ— Goods he gave them a Command to break Instance of the Natural Law and he made necessary that Cain should marry with his Sistâ— and all those Laws of Nature which did sâ—pose Liberty and Indistinction of Possessions â— wholly altered when Dominion and Servituâ— and Propriety came into the World Tayâ— Ibid. n. 48. Of the same Mind is Thoâ— Aquinas who * Sum. Theol. 12 ae q. 94. Art 5. saith Tâ— Law of Nature may be châ—ged two Ways 1. By Adding something to it profitable Humane Life which it did not primarily â—quire 2. By Substracting from it in some particular â—stances whereby the Obligation ceaseth as to thâ— Instances for certain special Reasons impedâ— the Observation Sect. 9. His Fourth Consideration whereby endeavours to prove Singing the Praises of â— a Moral Duty is Whatsoever is enjoyned upon all Men of Nations is a Moral Duty Essay p. 11. Answ This Position being laid down withâ— any Limitation or Exception I deny for thâ— two Reasons 1. Because there are some Duties of Universal â—unction upon Mankind which I have * Chap. 1. Sect. 8. p. 32. shewn before are of a â—ddle Nature between Moral â—d Typical One Instance is about Loving our â—mies Blessing them that curse us c. which are Typical for they have no Antitype nor meer-Positive for they are Intrinsically good Nor â—â—ly meerly Moral for tho' they contain that â—ch is Moral in them yet they are not written Mens Hearts by Nature for Depraved Nature â—holly bent the contrary way Men naturally â—cluding it highly reasonable To repel Force by â—ce and to take Revenge upon their
have no intrinsick Goodness in them but derive all their Vertue and Obligation from God's positive Command and Legislature yet I cannot receive his Notion about Moral Duties of Religion Namely That they were originally written in the Heart of Man by Nature and may still in a great measure be discerned by serious Attention and Consideration without any special Revelation Essay p. 7. To discover the Unsoundness of this Assertion Man may be consider'd both in his Innocential and Lapsed Estate and so Nature it self according to this twofold State of Man admits of a double Signification In Man's Estate of Innocence it could not possibly be Nature as the word is commonly taken but the God of Nature who originally wrote the Moral Duties of Religion in the Heart of Man And God said let us make Man in our Image after our Likeness So God created Man in his own Image in the Image of God created he him Gen. 1.26 27. And the Apostle shews wherein this consisted Namely In Knowledge Righteousness and Holiness Col. 3.10 Eph. 4.24 From the comparing of which Scriptures it plainly appears 't was God himself and not Nature that insculp'd them upon the Heart of Man Again Nature in the Fall is totally depraved as well as Man and therefore stands in equal need of Redemption And this being the Case how can that which is universally corrupted exert an Operation peculiar to a most Pure and Holy Principle as is the writing of Moral Duties of Religion upon the Heart of Man I know 't is a received Opinion with many that the Light of Nature doth discover those Moral Duties unto Men which are incumbent on them as Creatures But if they are ask'd what they mean by the Light of Nature we find them divided in their Answers Some tell us it is Natural Conscience but that springing from the Natural Powers of the Reasonable Soul which is defiled in the Fall cannot do the Work assigned it Others say 't is a Relick of that Light which Man lost by his Fall or a Remainder of the Law written in the Heart of Man in his first Creation which is not saith Zanchius wholly * Partim expuncta partim obliterata Zanc. Tom. 4. l. 1. cap. 10. p. 190. erased by the Fall But how can this be seeing †Omnes homines per inobedientiam Adae injusti effecti totique quanti sunt animo corpore corrupti c. Tom. 6. Com. in Eph. p. 82. he and ‖ Baptist's Confes of Faith Chap. 6. Sect. 2 4. Westminster Confes Chap. ibid. others acknowledge that Man by the Fall is dead in Sin and wholly defiled in all the Faculties and Parts of Soul and Body Is utterly indisposed disabled and made opposite to all Good and wholly enclined to all Evil. If Man lost all Spiritual Life Light and Power by the Fall then 't is impossible in that Estate he should have any such Relick or Remainder left in him for the discovery of his Duty to God Against this it is Objected That the Gentiles were not only directed but also enabled by the Light of Nature to do the Duties of the Moral Law For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves Rom. 2.14 The Answer hereunto is obvious if it be considered what Nature the Apostle intends in this place if that Divine and Spiritual Nature which is derived from the Lord Jesus Christ then the Objection vanisheth but if that Corrupt and Depraved Nature we derive from Old Adam then 't is utterly impossible that any by that Nature should do the things contained in the Law whose Commands are Holy Just and Good And therefore Estius and Toletus in Pool's Synopsis Criticorum do understand by Nature that which is per Gratiam reparata repaired or restored by Grace From whence 't is evident whether we consider Man before or after the Fall neither the Law of God it self nor Moral Duties of Religion arising therefrom were written originally in the Heart of Man by Nature but by the God of Nature alone to whom the Inscription is peculiar as being not only a Special Branch of his Royal Prerogative but also of his Gracious Promise to his People I will put my Law in their inward Parts and write it in their Hearts Jer. 31.33 Sect. 2. The Term Moral which R. A. much insists upon being ambiguous would require some Explication but that by applying of it here to the Worship of God and opposing it to meer Positive and Instituted Duties he hath given us his Sense of its signification Only let the Reader take Notice that he seems to comprehend the whole of Religious Duties under these two Heads Moral and Positive and in saying those of the first sort may still in a great measure be discern'd by serious Attention and Consideration without any special Revelation To me he plainly intimates we are not much obliged to Divine Revelation for any thing save those of the second sort viz. meer Positive Duties such as Baptism and the Lords-Supper which have no real intrinsick Value in them but receive as he says all their Force whereby we are obliged to observe them from the Declaration of God's Will and Pleasure by his Word The serious Attention and Consideration he speaks of are surely too dim a Light of themselves to make the great discoveries he ascribes to them For he doth not speak of some particular Duties only that are discernable thereby but Moral Duties Indefinitely and those not darkly neither but in a great Measure and such as do oblige a Christian Now tho' it should be supposed but not granted that some such discoveries may be made as he mentions by serious Attention and Consideration without any special Revelation I would then fain know of him how the Stoicks Platonists and Peripateticks Men destitute I suppose in his Opinion of special Revelation and yet many of them very serious for Attention and Consideration came to be so divided De naturâ summi Boni about the Nature of the chiefest Good some placing it in the Habit others in the Action of Vertue and some in the Union of the Soul with God Whence it came to pass that those great Contemplative Moralists did spend so much of their time in Disputes about the Nature of Vertue in general the Offices of it and the measures of Practice conform thereunto If Attention and Consideration would have directed them in those Enquiries 't is strange how such Studious and Speculative Men should be at so great an Uncertainty about them Again If special Revelation be not necessary to guide Men in their Disquisitions about the Moral Duties of Religion but serious Attention and Consideration exclusive of such Revelation will still in a great Measure direct them I demand the Reason of that universal Ignorance which possesses the Minds of the Wisest Men of all Nations who have
hath taken upon him the Office of Censor if he hath Leisure to examine Latin Authors he may * These are his own Words Br. Vindicat. p. 32. Find abundant Matter to exercise his Criticizing Faculty upon And that I may invite †Ibid. p. 26. this Learned Critick to his pretty way of Criticizing I shall here present him with a Few Instances out of some of the chief of them Justitiaene prius mirer belline laborum Virg. Aeneid l. 11. v. 126. Define mollium Tandem querelarum Hor. Car. l. 2. Od. 9. Et quà pauper aquae Daunus agrestium Regnavit populorum Hor. ibid. l. 3. Od. 30. O Tandem placidus favensque Desine irarum Buchan Psal 90. v. 13. Vos O Patricius Sanguis Pers Sat. 1. v. 61. Omnium triumphorum lauream adepte majorem Plin. l. 7. c. 29. Multis sibi quisque imperium petentibus Sallust in Ascham's School-Master p. 66. Where 't is utterly unaccountable that the Nom. Quisque should be put without any Verb among so many Oblique Cases And yet I observe the same things are mark'd for Barbarisms in one Author that pass for Elegancys in Another 'T is no strange thing for a Learned Man to be at a Loss even about a trivial Point of Grammar A Remarkable Instance hereof we have in * Ad Attic. l. 7. Ep. 3. in Ascham ubi supra Cicero himself who at sixty Years of Age wrote to his Friend Atticus to resolve him whether he should write ad Piraeea in Piraea or in Piraeem or Piraeeum sine Praepositione adding that the Resolution of this Question would free him from a great Perplexity his Mind was then under The Insertion of this Defence I hope will offend none No not R. A. himself for as I would not by any means undervalue his Learning tho' it were but of yesterdays Acquiring so his apparent Attempt to diminish the Doctor 's which I conceive is no way inferiour to his shall be my Apology for this Vindication Sect. 11. Having fairly Examined R. A's Explication of this Thesis viz. That Singing the Praises of God is not a meer Positive Duty but a Moral One and consequently the Duty of all Men and also his Five Considerations whereby he endeavours to prove the said Thesis and shewn wherein he hath failed I come now according to my Promise p. 7. to give my Reasons for denying that Singing the praises of God is a Moral Duty i. e. Moral by Nature And therefore the Reader is to be reminded that when I say p. 15. I do not deny it to be a Moral Duty to Praise God with all the Faculties of Soul and Members of the Body That I may not be thought to Interfere with my self I understand there by Moral not that which is written in the Heart of Man by Nature but that Inscription promised Jer. 31.33 My Reasons are summ'd up in the following Arguments Arg. 1. Moral Duties of Religion saith * Essay p. 7. R. A. are written in the Heart of Man by Nature But Singing the Praises of God is not written in the Heart of Man by Nature therefore Singing the Praises of God is not a Moral Duty The Major is his own and the Minor I prove thus If Man's Natural Condition in the Fall is as the Holy Scriptures declare †Acts 26.18 Eph. 5.8 Col. 1.13 1 Thes 5.5 Darkness and he is ‖ Baptists Confes of Faith Chap. 6. Sect. 2 4. dead in Sin and wholly defiled in all the Faculties and Parts of Soul and Body and utterly indisposed disabled and made opposite to all Good and wholly inclined to all Evil Then Singing thâ— Praises of God is not written in the Heart of Man by Nature But Man's Natural Condition in the Fall is as the Holy Scriptures declare Darkness c. thereâ—ore Singing the Praises of God is not written in the Heart of Man by Nature The Sequel of the Major is plain for an â—ct proper to one Spiritually Quickned and Illuâ—inated and Extraordinarily Influenced cannot â—e performed by One Dead Dark and without â—ch Extraordinary Influence Now Singing the â—raises of God considered as a Part of God's own Worship is such an Act and therefore if Man's â—atural Condition in the Fall be such as is before â—escribed Singing the Praises of God is not writâ—en in his Heart by Nature If the Minor be denyed not only the Texts and â—onfession of Faith cited in the Margin but the â—hole Current of Holy Scripture will abundantly â—rove it Arg. 2. That is the Duty saith * Essay p. 9. R. A. of Reasonable Creatures as such and consequently a Moral Duty which the Heavenly Angels perform'd to God at the Discovery of his Glorious Perfections in the Creation But the Heavenly Angels Sang not at the Disâ—very of God's Glorious Perfections in the Creaâ—on Therefore Singing is not the Duty of Reasonable Creaâ—res as such and consequently not a Moral Duty The Substance of the Major is his own and the â—inor is clearly proved Job 38.7 where 't is exâ—esly said The Sons of God or Heavenly Angels â—outed not Sang for Joy But of this see more â—om p. 16 to 23. in Chap. 1. Sect. 4. of this Reply Arg. 3. That is a Moral Duty saith †Essay p. 11. R. A. which is injoin'd upon all Men of all Nations But Singing the Praises of God is not injoin'â— upon all Men of all Nations Therefore Singing the Praises of God is not a Moral Duty The Major is again his own and the Minor iâ— proved by this Argument Whatsoever is morally impossible for all Men 〈◊〉 all Nations is not injoin'd upon all Men of aâ—â— Nations But Singing the Praises of God is morally impossible for all Men of all Nations Therefore Singing the Praises of God is not injoin'd upon all Men of all Nations The Major is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-evident for Goâ— doth not require Duty where he doth not givâ— Ability To whom he gives from them he expects Performance The Minor I prove thus If all Men of all Nations have not a Faculty tâ— Sing then Singing the Praises of God is morall impossible for all Men of all Nations But all Men of all Nations have not a Facultâ— to Sing Therefore c. I know of no Exception against the Consequenâ—â— of the Major and for the Proof of the Minor refer the Enquirer to p. 15. of this Reply Arg. 4. Whatsoever is rank'd in the same Claâ— with and no more accounted of by God himselâ— than Sacrifices the chief Parts of Ceremoniâ—â— Worship is no Moral Duty But Songs are so rank'd c. Amos 5.22 2â— and therefore are not Moral Duties Arg. 5. Whatsoever is founded upon Prime Reâ—son such as appears so to all Discerning Person is a Moral Duty But Singing the Praises of God is not foundeâ— upon Prime Reason such as appears so to all discerning Persons Therefore Singing the Praises of God is not a Moral Duty The * Taylor
AN ANSWER TO Richard Allen's Essay Vindication and Appendix WHEREIN He endeavours to prove that Singing of Psalms with Conjoyn'd Voices is a Christian Duty By R. C. LONDON Printed in the Year 1697. TO THOSE Christian Friends Who were CONTRIBUTORS TOWARDS Mr. Claridge's BOOK Beloved in our Lord Jesus Christ BEing desired by some Worthy Brethren in London to signifie unto you That whereas there hath been a Mode of Singing set up and practiced of late by some of our Brethren by such limited and prestinted Forms and Tunes invented by Men wherein all the People joyn together both Saints and Sinners young and old holy and prophane under the specious preâ—ence of a Church-Ordinance and Gospel-Duty without any foundation from the Word of Christ for their so doing Divers of us have endeavoured to stem that current of Innovation and repair that Breach made in the Church of Christ lest it should deluge all those of our Profession by the Impetuosity of its Innundation and we hope our Labours herein have been of use to many for their Satisfaction altho' others have turned the Deaf Ear upon us and persisted in their way of Common Popular Singing This is therefore to acquaint you that whereas Mr. Richard Claridge one whom I highly esteem and honour for his Parts and Learning was pleased above twelve Months since of his own Accord to write a Treatise in Answer to Mr. Richard Allen's Essay Vindication and Appendix he did communicate the same either in part or in whole to Mr. William Kiffin Mr. Robert Steed and Mr. Isaac Marlow and my self and we were of Opinion the printing of it would be of use upon which 〈◊〉 Specimen being printed Notice was given to Divers Friends both in City and Country some of which did willingly contribute toward its furtherance and we hoped it might have beeâ— compleated before now But after Eight Sheets had been printed off it was discerned that the Author had madâ— some Alteration in the Copy which we coulâ— not consent unto because it appeared to uâ— to be different from those common principles oâ— Christianity we profess by which we should havâ— been rendred incapable to have recommended 〈◊〉 to your Perusal And because he would nâ— be prevailed upon to obliterate the same anâ— suffer it to be printed according to that Copâ— which he read to those Brethren above-mentioned which would have amounted unto about twenty Sheets you must now be contented with these Eight Sheets only It cannot be imagined that I above all Men should have the least thought of Prejudice against the Author because he hath without any request of mine been pleased to Vindicate me from those Reflections R. A. hath cast upon me For which I do hereby return him thanks And by what you may see in these few sheets where any Occasion hath occurred you may be able to make a true Judgment of the rest Had I therefore preferr'd my private Interest to the Honour of Truth I should for that Reason have desired the publication of the whole But through the Grace of God I am made willing to sacrifice all my own private Interest to the Honour of Christ whensoever his Service shall call for it As to what you are here presented with I have carefully perused it and so far as I can discern it is in the general Sound and Orthodox and fit to be consider'd by all such who desire Information about this Controversie For 1. He hath sufficiently discovered his Antagonists pretence that Singing of Psalms as they practice it is a Christian Duty from the pretended Morality of it and added five Arguments to prove that according to R. A's own reasoning it 's no Christian Duty 2dly He proves that singing of Psalmâ— as aforesaid is not the Duty of every Christian from the Example of Christ as R. A pretends because it is not certain that Christ and his Disciples did then sing vocally together 3dly He proves that the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not in it's primary Signification denote Singing but it 's first and simple Signification is to Praise and that without Singing And that it is not restrained to God aâ— R. A. pretends but is spoken of Men and other things also The Primary Signification of this Wor◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he proves from several Authorities 1. From Heathen Writers of very greaâ— Antiquity 2. From the Septuagint and Apocryphaâ— 3. From the best Greek Lexicographers 4. From many Learned Translators of anâ— Commentators upon Mat. 26.30 and Actâ— 16.25 together with a most Learned anâ— Elaborate Account of the Signification of thâ— Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shews R. A. his Mistakes about it By all which it will evidently appear to anâ— Unbyass'd Person that all their pretences from the Etimology and principal Signification oâ— those Words Hymneo and Hymnos thaâ— Ptaising God without Singing doth fully answer all that they can pretend to from thosâ— Words according to the prime Signification known approved and constant use thereof and hath been so understood by the Learned and was so rendred in their Old Translations of the Bible until another mode of praising God viz. Singing in Rhime came to be in use in the last Century After which they were pleased for the Credit of their own invented Form to add the Word Sing in divers places of Holy Scripture By which an Advantage hath been taken to impose upon and deceive the Ignorant and Unwary Reader Our Brethren have invented different ways to support their Tottering Cause As First By telling us it's a Christian Duty because it 's a Moral Duty and so the Duty of all Men being taught them by the Dictates of the Light of Nature Altho' it is to be remembered that at the same time they went to a Singing-Master to be taught it which in my Opinion confuted all those pretences without any further Trouble But I would deâ—ire our Brethren to consider whether such a â—osition may not induce some to turn Deists when they are told that they may attain such â—nowledge of their Duties as they speak of in a â—reat measure without Revelation in case they â—hould believe what they say to be true For â—esides what our Author hath said upon it â—he late Reverend Doctor Manton in his Xth. Sermon upon Heb. 11. v. 3. saith thus That Reason is not the Judge of Controversies in Religion and the Doubts that do arise about the Matters of God are not to be determined by the Dictates of Nature If then we leave the Written Word and follow the Guidance of our own Reason we shall but puzzle our selves with impertinent Scruples and leave our selves under a Dissatisfaction This is the Inlet of all Atheism and Prophaneness when Men set up Reason as the highest Tribunal Secondly When this will not do Then they say we must Sing as they did under the Law and that there is no other way prescribed how we should sing But when we have shewed
not â—e Reformation it self as 't is called cry aloud for a Reformation especially the Major part But divers of our Brethren saith he are 〈◊〉 a different Perswasion And 't is hoped they wâ— be enabled by the Grace of God so to continue 〈◊〉 cause your Perswasion about singing after the Coâ—mon Popular Way doth not appear by any thiâ— yet that I have seen written in Favour of it 〈◊〉 have the least Foundation in Scripture Introduc So far as I can apprehend the Noâ—ons of our Brethren they themselves are of dâ—ferent Judgments about this Practice Animadv What Cause then have we to Prâ— that God would be pleased to send forth his Lâ— and his Truth that we may all come to the Knoâ—ledge of his Will Have no 〈◊〉 visions among us but be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifieth the restoring of things out of order into their proper places again perfâ—ly joyned together in the same mâ— and in the same judgment 1 〈◊〉 1.10 and that all those wâ— are so much for Humane â—cency and Order in the Worship of God may the Vanity of such Attempts and return to Câ—â— the Apostle and High Priest of our Profession 〈◊〉 to his own Appointments as they are in their Naâ— Simplicity and Beauty without the adventitâ— Garnish of Man Introduc Some seem to think that singing 〈◊〉 a part of the Worship peculiar to the Jâ— Church and that therefore 't is abolished uâ— the New Testament Others seem to allow of sâ—ing still but suppose it to consist only in Joyfulâ— of Heart and that it should not be Vocal Agâ— others seem to allow of Vocal Singing but â—ny the warrantableness of Conjoint Singing 〈◊〉 many Voices together Some Scruples arise aâ— the Matter and others about the Manner of Singing Animadv The whole Controversie is reducibâ— tâ—ese two Heads viz. The Matter and Manner of â—â—nging and therefore the Enumeration of the â—â—her particular Differences is unnecessarily preâ—â—sed But seeing they are mentioned as the seâ—â—al Opinions of Brethren about Singing I canâ—â—t omit the Misrepresentation given of the two forâ—â—r of them For they who think that Conjoint â—â—ging with many Voices together was a part of â—â—e Worship peculiar to the Jewish Church do â—â—t think that all Singing is abolished under the â—â—w Testament tho' 't is their Opinion that uniâ— Vocal Singing is Nor do I know of any who â— so for silent Singing as to allow of none that is â—cal That Vocal Singing which I conceive they â—cept against is by a Set-form of Words either of â—e Single Voice or with Plurality of Voices and â—une taught and learned by Art Introduc That therefore I may in some measure 〈◊〉 possible convince the Opposers of this our Praâ—tice satisfie those that are doubting confirm â—hose that are wavering and defend it from the â—eavy Charge which some bring against it of â—eing a groundless and superstitious Innovation 〈◊〉 shall endeavour to clear these five things 1. That singing the Praises of God is a Chriâ—tian Duty and not peculiar to the Jewish Church 2. What singing is That 't is properly an Actiâ—n of the Voice and not of the Heart only 3. That Conjoint Singing of many Voices together is warrantable â— What we are to sing 5. How we are to sing And under each of these I shall endeavour to â—emove all the Scruples of our Brethren that dissent â—rom us so far as they come to my Mind Animadv How well this Author hath acquitted â—self in the Task he hath undertaken will be â— in the Examination of his Book my Design is to follow him according to his own Methoâ— and to weigh all that he offers as Argumentatiâ— for his Opinion in the Ballance of the Sanctuarâ— Whereby the Impartial Reader may judge whethâ— or no the Truth lies on his side the Scale or ouâ— He tells us in the Introduction That he can truâ— appeal to God that 't is only a sincere love to Truâ— hath prevailed upon him at this time to off his thoughts about this Matter and he heartiâ— desires that herein he may be guided by the Woâ— and Spirit of God pag. 2 3. And in the Epistle Dedicatory he acquaints tâ— Members of that Church of Christ to which he â— most immediately related That he lays befoâ— them what he judges to be the Counsel of Gâ— in this Matter and as to the Fundamental Proâ— of Conjoint Singing with many Voices togetheâ— which he calls a Religious Practice and whereâ— he expects the acquiescence of their Judgmenâ— and Consciences he therein depends only upâ— the Authority of God's Word and Sound Argâ—ments deduced from thence And I have so muâ— Charity to hope that he is sincere in his Appeâ— and writes what he apprehends to be true Bâ— as he acknowledges in the beginning of his Intâ—duction That the best here know but in paâ— and that different Sentiments even in Religioâ— Concerns are every where found among soâ— of the wisest and most serious Christians Paâ— 1. So I the less wonder that he himself shouâ— in this Controversie pursue a Shadow instead of tâ— Substance and wander in a dark and crooked Patâ— who had a clear and strait one to walk in Bâ— thus it hath fallen out thro' a Mistake of the Poiâ— he hath endeavoured to manage and the Opiniâ— by him defended hath proved a strengthning of â— Opposers and still lies under the heavy Chargeâ— being a groundless and superstitious Innovation CHAP. I. Wherein R. A's first way of proving Singing of Psalms a Christian Duty viz. From it's Morality is considered and disproved Richard Allen having laid down this Position viz. That singing the Praises of God is a Christian Duty and that it was not peculiar to the Jewish Dispensation endeavours to prove it these three ways 1. From it's being a Moral Duty 2. From the Example of our Lord Jesus herein 3. From the Apostolical Injunctions thereof I shall consider his several ways of Proof in their Place and Order and in this Chapter begin with his first viz. The Morality of singing of Psalms He and others who are for common popular Singing lay great stress upon the Morality of their Practice I have often heard it urg'd as their Achildean Argument For when they have been beaten from other Holds they have run to this as their impregnable Fort. Therefore let us attend to what R. A. says about the Moral Nature of it and the immutable Obligation wherewith it binds all Mankind to the performance thereof Singing the Praises of God saith he Essay p. 6. is not a meer Positive Duty but a Moral One and consequently the Duty of all Men. This I deny and shall give my Reasons for it when I have examined 1. His Explication of this Thesis And 2. His five Considerations to prove it Sect. 1. First I shall examine his Explication of this Thesis wherein tho' he hath spoken well concerning the Nature of meer positive Duties as being such as
not I conceive in his Judgment special Revelation about these two great Duties of Religion viz. the Worshipping of Christ as God and the Believing that Salvation is to be had through him alone since 't is demonstrable from his Hypothesis who divides Religious Duties into Moral and meerly Positive that neither of these before-mentioned can be meerly positive but must of necessity have something Moral because they have an intrinsick Goodness in them and flow from that relation we have to Christ as Creatures for he is our Creatour no less than our Mediatour For by him were all things created that are in Heaven and that are in Earth all things were created by him and for him and he is before all things and by him all things consist Col. 1.16 17. All things were made by him and without him was not any thing made that was made John 1.3 Once more If Moral Duties of Religion may still in a great Measure be discerned by serious Attention and Consideration without any special Revelation then it will follow that the contrary Vices are discernable by the same way For that which directeth Men to the Knowledge and Practice of Vertue directeth them also to the Knowledge and shunning of Vice Now if Moral Evil is still in a great Measure to be discerned by serious Attention and Consideration without any special Revelation then surely it was so in former Ages And if so whence was it that some of those Moralists that had the greatest Reputation for Humane Wisdom were so mistaken about the Nature of Moral Evil Will R. A. say they were not Men of serious Attention and Consideration I suppose he will not What thinks he then of * Dixit omnia peccata esse paria nec minùs delinquere eum qui Gallum gallinaceum cùm opus non fuerit quà m eum qui Patrem suffocaverit Tul. Orat. 23. pro Muraena Zeno who made no difference between one Sin and another but accounted him as great an Offender who kill'd a Cock no necessity requiring it as he that slew his Father If any Credit may be given to Tully who writes his Character in short he was a very great Man And * Justitiae primum munus est ut ne cui quis noceat nisi lacessitus injuria De Offic. l. 1. Tully himself one of the chief of his Age both for Philosophy and Eloquence a Man of profound Study and Speculation expresly allows of Revenge in case of Injury And commends †Nonnunquaem mortem sibi ipsi consciscere alius debet Catoni autem c. moriendum potius quà m Tyranni vultus aspiciendus fuit De Offic. l. 1. Self-murder in some Persons at some times and particularly in M. Cato who chose rather to be his own Executioner than to see the Face of Caesar 'T were easie to multiply ‖ See Taylor 's Ductor Dubit l. 2. c. 1. r. 1. n. 33 46. p. 176 180. Instances of this kind and to shew that some Men of great Attention and Consideration have been so very confused in their thoughts about Moral Good and Evil that they have perverted the distinction of both making that Duty which is Sin to do and that Vice which is a Duty to practice And 't is no wonder these Men of Consideration were at so great a Loss for they expected more from themselves as to these Matters than they did from God The Philosopher saith (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enchirid cap. 71. Epictetus expects all from himself Our Life saith (b) Deorum immortalium munus est quod vivimus Philosophiae quod bené vivimus Itaque tantò plus nos debere huic quà m Dijs quanto majus beneficium est bona Vita quam Vita Epist 90. Seneca is from God but that which is greater than Life our Vertue is from Philosophy Therefore we owe so much the more to Philosophy than we do to God by how much Vertue is better than Life And (c) Virtutem nemo unquam acceptam Deo retulit Cic. de Nat. Deorum another hath this strange Expression No Man saith he ever thought himself obliged to God for being Vertuous These were Men of great Attention and Consideration but while they scorn'd to acknowledge Moral Vertue Rem beneficiariam a Benefit collated by Heaven but * Illam sibi quisque debet non ab alio petitur Sen. Epist 90. owed it wholly to themselves How was it possible they should ever attain to distinct and certain Notices of Good and Evil or to use R. A's Words discern in a great Measure Moral Duties of Religion For such knowledge is from God which they proudly disowned They did understand many Truths and were eminent for many Parts of Morality but if serious Attention and Consideration were their alone Guide how came the chiefest of them to be so misguided in several important Duties wherein 't is not improbable they used equal Exactness and Care in their Disquisitions For my part I cannot conceive what is intended by this Assertion of R. A. wherein so much is attributed to serious Attention and Consideration unless he would depreciate Divine Revelation and if not set up Theism or Natural Religion in it's Room yet at least place them upon equal Ground or what is very near of kin to Theism raise the long buried Pelagian Notion out of it's Grave Sect. 3. From the Explication of his Thesis viz. That Singing the Praises of God is not a meer Positive Duty but a Moral one and consequently the Duty of all Men thus examined I proceed in the second place to his five Considerations which he brings to prove it 1. His first Consideration is That 't is a moral Duty for Men to praise God with all the Faculties wherewith he has endowed them To †1 Cor. 6.19 20. glorifie him not only with the Faculties of their Souls but also with all the Members of their Bodies Essay p. 8. Answ The Apostle makes it a pure Evangelical Duty and argues not from our Creation but from our Redemption Ye are bought with a price therefore glorifie God in your Body and in your Spirit which are God's 1 Cor. 6.20 I do not deny it to be a Moral Duty to praise God with all the Faculties of Soul and Members of the Body but in the place quoted the Apostle presseth the Corinthians to glorifie God from a pure Evangelical Principle Christ hath given himself a Ransom for Soul and Body and therefore with both ye are obliged to glorifie him And what is this to Singing Yes saith R. A. 'T is certain that Men have not only a Faculty to praise God in their Hearts by an inward acknowledgment of his Goodness and Excellency but also with their Mouths and this not only by Speaking but also by Singing his Praise Answ 'T is certain all Men ought to praise God with all the Faculties of their Souls but 't is not certain that all Men have a Faculty
to praise God by Singing Vocally Whether he understands by Faculty some connate power of the Soul in which sense the Understanding Will and Appetite are Faculties or as the Word in it's true Origination imports Facilitas agendi saith Calep. an Easiness to do a thing For if he takes it in the first Sense then 't is essential to the Soul and ought to be reckoned among the concreated Faculties which none of those who treat of the Soul have done that I have read of If he understands it in the second Acceptation viz. an Easiness to do a thing then common Experience will oppugn him for how few among the vast multitudes of Mortals have attained such a Faculty However he proceeds to this Conclusion whether his Premises will bear it or no That 't is a Moral Duty and suitable to the Dictates of right Reason for Men to praise God by Singing And takes it to be a clear Demonstration Answ Saying and Proving are two things Pythagoras had indeed obtained so great an Authority among his Scholars that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his bare Assertion pass'd without Contradiction But Implicit Faith hath long since been abandoned by the sincere Disciples of Jesus and nothing short of Evident Proof should be admitted for Demonstration which is here wholly wanting If to praise God by Singing be suitable as he says to the Dictates of right Reason then those who are not of his Opinion in this matter have either wilfully rejected that Guide or are Metamorphosed into Irrational Beings either of which would be too uncharitale to suppose seeing those who dissent from him do believe with the Apostle that Religion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Reasonable Service Sect. 4. 2. His Second Consideration to prove that Singing the Praises of God is a Moral Duty is this Singing the Praises of God saith R. A. was a Duty perform'd to him by the Heavenly Angels at the Discovery of his Glorious Perfections in the Creation Which I think evidently shews it to be the Duty of reasonable Creatures as such and consequently a Moral Duty Essay p. 9. Answ First It is a Question whether the Heavenly Angels sang vocally or no because where the Scriptures are silent as they are in this matter we may very well Query about it Secondly If that Opinion oâ— the * Camero Praelect Tom. 2. p. 440 441. Schoolmen be true thaâ— Angelical Beings express their Minds to one another Sola Voluntate by the Will â—y then how can they be said to Sing in a Vocal â—anner When Angels have appeared and spake â— Men in assumed Bodies for the Execution of at present Service Almighty God was pleased to â—ploy them in they spake by the Mediation and â—nistry of the Organs of those assumed Bodies But â—gels considered meerly as Spirits have no Instruâ—nts for the sensible and orderly Articulation of â—â—nds which is properly * Note the Speech here spoken of is that which Philosophers term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speech uttered or pronounced Exâ—nal Speech and consequently â—nnot modulate the Outward â—ice without assumed Bodies â—ause such an Action is proper a Rational Agent acting by â— Ministry of Corporeal Organs Thirdly 'T is not evident to me that an Exâ—ple of the Angels as such is a sufficient Ground â— the Foundation of a Moral Duty to Men. For â— Glorious and High-exalted Station they are in â— the different Administration they and we are â—er make it improbable that they should be â—ule or Standard for our Obedience Jesus Christ â— Head of his Church having not taken upon â— the Nature of Angels but the Seed of Abraham â— any where referred us to them but to himâ— for Direction in all the parts of Duty â—erefore saith Christ †Mat. 4.19 and John 1.43 Follow â— and the Apostle called â—n the Corinthians to be ‖ 1 Cor. 11.1 â—owers of him as he was of Christ â—e Heavenly Angels are Glorious Creatures Miâ—ring Spirits to the Heirs of Salvation and exâ—te the Will of God in Perfection But as exâ—ent Beings as they are 't is not said in the Hoâ— Scriptures Be ye holy for the Angels are holy â— Be ye perfect as the Angels are perfect But * Levit. 11.44 and 1 Pet. 1.16 be ye holy saith the Loâ— for I am holy and †Mat. 5.48 be ye perfeâ— saith Christ even as your Fatâ— which is in Heaven is perfect â— ought all to Pray that the Will of God may â— done in Earth as it is in Heaven But how â— the Angels of whom there is no Evidence nor much as Probability of their Singing Vocally in Hâ—ven be a Rule or Precedent of such a Practice hâ— below This is a dark Region our Souls are now â— and we know but very little of the State and Eâ—ployment of the Heavenly Angels that they â— Glorious Spirits and do continually Adore â— Magnifie God the Holy Scriptures inform us â— that they praise him by Vocal Singing the Sacâ— Records are not only silent but 't is also Wâ— incompetent to Spirits as such who are Incorâ— real Beings and so incapable through the Defecâ— proper external Organs of a Vocal Celebration of Adorable Perfections In a word the Celestial Anâ— are pure Intellectual Substances separated from Matter and therefore cannot be supposed to Sâ— in R. A's Sense that is with the External Voice But he proceeds to prove the Point asserted â— the Reader may see that he has Ground for wâ— he says his Proof is That the Angels did â— praise God by singing he himself testifies Job 7. When the Morning Stars sang together and the â— of God shouted for joy That by the Morning Sâ— here can't be meant the Material Stars in â— Firmament to me seems plain in that they â— at his laying the Foundatâ— of the Earth which * Gen. 1.1 waâ— the first day of the Creatâ— whereas the Material Sâ— were not made till thâ— fourth day †Ver. 19. And therefâ— by the Morning Stars we are to understand â— the best Expositors the Holy Angels called in the following Words The Sons of God as also Chap. 1.6 And they are fitly called Stars in the same sense in which they are elsewhere called * 2 Cor. 11.14 Angels of Light Essay p. 9 10. Answ I do not think notwithstanding the Assurance he speaketh with that by the Morning Stars we are to understand the Holy Angels and â— know all the best Expositors do not conclude with him †Vid. Crit. Sacr. in loc Rabbi Abenezra understands the Planets the Learned Drusius and Grotius Material Stars with whom also accord the LXXII Interpreters who make a plain Distinction between the Morning Stars and the Sons of God â—eading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stars simply and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels or the Sons of God So (a) Synop. Critic Mercer Lyra Menoâ—bius Tirinus Cartwright and sundry other Learned Men do not take the Morning Stars
or Instituted by him â—fore the Promulgation of the Decalogue and â—ver afterward declared to be Typical is a â—oral Duty or else this Assertion may be justly â—cepted against For all Uncommanded Worship â— forbidden and therefore Unlawful Worship â—either can any thing be properly a Moral Duty â— be performed in the Church of God as a Part â— his Worship which hath not the Stamp of Diâ—ne Authority upon it For the Agreeableness of Practice to that which is called Right Reaâ—â—n or the Light of Nature is no sufficient Ground â— a Church Observation except it be also comâ—nded by God I do not in the least Question but â—â— the True Church of God in all Ages was guidâ—â— by his Holy Spirit in the Worship they perâ—â—â—med and he accepted or else I know not how â—â—y could be the True Church or perform acâ—â—ptable Service to him For the True Church hath â—â—d Christ all along for it's Head of Government and Influence to suppose it at any Time to be witâ— out him for it's Legislator and Guide were to maâ—â— it cease it 's very Being For the Being of the Trâ—â— Church consists in it's Union with and special Râ—lation to Christ as it's Head And for the Servicâ— which it performs to God they must be of his Prâ—paring and not the Issues of our own Privaâ—â— Studies and Contrivances Fâ—â— * Reynold's on Hos 14.1 2. nothing can go to God i. â— meet with Acceptance at hâ—â— Hands but what first comâ— from him From whence it doth apparently follow thâ— whatsoever was practised in the True Church of Goâ— and approved by him as a Part of his Worship eveâ— before the Giving the Sinai Law had his Commanâ— for it because it could not otherwise be acceptabâ—â— Worship to him For he accepts of none but whaâ— he has Appointed To this it may perhaps be Objected that befoâ—â— the Giving of the Law at Mount Sinai there waâ— no written Law and so no Command for thâ— Churches Direction in Worship But Moral Dâ—ties of Religion were written in Mens Hearts bâ— Nature and by serious Attention thereunto the could discern what they were without any speciâ—â— Revelation and so perform true and acceptabâ—â— Worship to Almighty God Answ This Objection is in part answered alreadâ— where I have shewn that Moral Duties of Religioâ— are not written in Mens Hearts by Nature bâ—â— by the God of Nature and that serious Attentioâ— alone is Morally Impossible to make the great Diâ—coveries which are attributed to it for Manâ— Natural Condition in the Faâ—â— being as the Holy Scriptures dâ—clare †Acts 26.18 Eph. 5.8 Col. 1.13 1 Thes 5.5 Darkness how is â— possible for him to see his Mâ—ral Duty to God and to perform it with Acceptance without special Revelation for he must needs fail who hath not this Unerring Guide to direct him And tho' there was no written Law before the giving of that at Sinai and so no written Precept for Direction in Church-Worship yet this Defect was supplied by Divine Revelation * Ushers's Body of Divinity p. 6. In the beginning of the World saith one God delivered his Word by Revelation And a little after †Ibid. p. 7. From the Creation until the time of Moses for the space of 2513. years God immediately by his Voice and Prophets sent from him taught the Church his Truth Heb. 1.1 ‖ Taylor 's Ductor Dubit l. 2. c. 1. r. 1. n. 44. p. 180. Another hath this excellent Saying Christ is called by Peter and the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of the Father and the Law and it is remarkable this Word or Law of the Father was the Instrument of teaching Mankind in all Periods of the World And * See Baxter's More Reasons for the Christian Religion p. 94 95. a Third makes no doubt but the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word that had undertaken Mans Redemption and thereupon was our Lord Redeemer gave even to Socrates Plato Cicero Seneca Antonine Epictetus Plutarch c. what Light and Mercy they had tho' they understood not well from whom or upon what Grounds they had them Sect. 6. Many Learned Men do tell us of the Seven Precepts which pass'd from one to another by Oral Tradition Six whereof were first given to the Sons of Adam and the Seventh super-added to the Sons of Noah and altogether by the Rabbins stiled the Seven Precepts of the Sons of Noah which the Church of God had before the Sinaical Promulgation and the same in Substance with the Decalogue They are set down in this Order by a great †Hammond's Annot. on Act. 15. d. Critick 1. The First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Strange Worship or of renouncing the Idolatry of the Heathens the not Worshipping other Gods 2. The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Benediction that is the Worship of the Name that is the true God 3. The Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Judgment or Administration of Justice 4. The Fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of disclosing Nakedness that is of Abstaining from all Vncleanness and interdicted Marriages within those Degrees which are set down Lev. 18. 5. The Fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of shedding of Blood or against Homicides 6. The Sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Theft or Rapine and doing as they would be done to by others 7. The Seventh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Member of any living Creature or that they should not cat the Flesh of any Creature with the Blood in it See also Synopsis Critic in Act. 15.20 Schindler in Pentaglot p. 1530. Curcell Rel. Christ Institut lib. 4. c. 11. Sect. 3. Tho' this Discourse may seem a Digression to those who conceive the Church of God was chiefly directed in Matters of Worship by meer Rational Principles before the giving of the Law at Mount Sinai yet to others who Believe Divine Revelation was her only Guide it will appear very necessary for the clearing of the Truth to all such as are imposed upon by the Asserters of Natural Worship as tho' that as such were Acceptable to God Unless therefore R. A. be understood according to the Explication before given I think there is sufficient Reason to except against his Consideration which he proceeds to prove thus That singing the Praises of God was thus practised viz. In the Church of God and approved by him before the giving of the Law at Mount Sinai and never afterward declared Typical is evident Exod. 15.1 Then sang Moses and the Children of Israel this Song to the Lord Essay p. 10. Sect. 7. Answ If this Text doth not prove Conjoint Singing with Plurality of External Voices which is the Point he contends for he hath then lost one main Proof of the Morality of it and that this Instance doth not prove it the following Considerations I hope will evince First It is altogether improbable that Moses and the Children of Israel all Sang Vocally
together For if we consider the vast Body of Men that came out of Egypt about six hundred Thousand Exod. 12.37 all which for any thing that appears to the contrary were present at this Solemn Gratulation to God for their Miraculous Deliverance from their Enemies nothing is more unlikely than that they should Sing Conjunctly and with Audible Voices For if they all so Sang either 1. They were all Extraordinarily Inspired for the Performance of that Action Or 2. They had Learned to Sing in an Ordinary Way Or 3. They all Sang Naturally But neither of these carry any shew of Probability with them 1. 'T is not reasonable to suppose they were all Extraordinarily Inspired unless we make a Miracle of the whole Action and then that would do R. A. little Service For tho' a Moral Duty may Miraculously be perform'd yet a Miraculous Action is no Safe Ground to build a Moral Duty upon 2. 'T is not probable they had all Learnt to Sinâ— in an Ordinary Way for if so then there muâ—â— have been some Body to Learn from and that eithâ—â— while they were in Egypt or between their coming out thence and immediate Arrival on the othâ—â— side the Red-Sea But neither of these can we be supposed if we consider either the total Silencâ— of Moses about any such Instructers or the afflicteâ— State of that People in Egypâ— who * Exod. 6.5 9. groaned for Anguish of Spâ—rit under the †Exod. 5.6 19. Cruel Tyranny 〈◊〉 Pharaoh and his Task-masters A very unlikely time to learn Artificial Singing in Or their Murmuring at Pihahiroth when they weâ—â— in Fear of being cut off by Phâ—raoh and said unto Moses ‖ Exod. 14.11 Bâ—cause there were no Graves in Egypâ— hast thou taken us away to die in the Wilderness Or the little Time after for Learning it betweeâ— Pihahiroth and the other side the Red-Sea 3. There is as little Probability they should aâ—â— be naturally qualified for Harmonious Vocal Singing For Experience tells us tho' there is a natâ—tural Aptitude in some to it yet others are whollâ— inept thereunto and can never attain to it all theâ—â— Days Secondly Nothing can be gathered certainly froâ— this Text to prove that Moses or the Children 〈◊〉 Israel Sang vocally together at this precise Time as is conceived they did For the Hebrew Wor◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jashir translated Sang iâ— the Perfect Tense is a * Vatab. Grot. in Syn. Crit. Fâ—ture in Hiphil And therefore †Lex Heb. Lat. p. 197. Leusden renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jashirâ— They shall sing in the Future and not in thâ— Perfect Tense as 't is also rendred Psal 65.14 Heb. and 138.5 So that the true Reading according to the Original is Then shall Moâ—â—s Sing and not Then Sang Moses And â—â—uly it puts me at a Stand to consider that the â—â—me Verb and of the same Future should be either â—â—e Future or Preterperfect Tense as Translators â—â—ease For they have here rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jashir â—â—ng and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ashira I will Sing The one in â—â—e Future and the other in the Preterperfect Tense â—â—d yet both Futures in Hiphil But in Answer to this * Crit. Sacr. â—â—me tell us from Abenezra â—â—at the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Az joyn'd with a Verb of â—â—e Future Tense hath in the Arabick Tongue â—peculiar Property Namely to convert it's Sigâ—â—fication into the Preterperfect which the Hebrews â—â—so sometimes observe as in Deut. 4.41 Jos â— 12 To which I reply I see no absolute Necessity of â—â—ceding from the Future Signification in those Plaâ—â—s and besides the last is so rendred by Pagnine have also taken Notice that in other Places where â—â—at Particle is joyned with a Verb of the Future â—ense as Psal 2.5 and 51.21 Heb. the Verb is â—â—anslated in the Future But Thirdly Should the common Reading be allowed Then Sang Moses and the Children of Israel yet 〈◊〉 will not follow that they all Sang Vocally toâ—â—ther any more than that The three Thousand Acts 〈◊〉 42. or The five Thousand Acts 4.24 31. Prayed â—â—cally together 'T is said of the Three Thousand â—â—at They continued stedfastly in the Apostles Doctrine â—â—d Fellowship and in breaking of Bread and in Prayâ—â— and of the other that They lifted up their Voice 〈◊〉 God with one Accord And yet surely there was no â—â—njunction of External Voices in these Solemn Acts â—â—ey did not all Pray Vocally at once but an Unity of â—eart and Spirit in the whole One whereof prayâ—â— Audibly and the Rest kept Silence the while So in this Eucharistical Song of Moses it is most probable that Moses Sang alone with the Outward Voice and the other were silent but joyn'd with him in Spirit and so might as properly be said to Sing with Moses as the vast Multitude of Believers in the Acts are said to Pray together when one Person performed that Office Audibly in the Congregation And I am the more confirmed in this Opinion because there are some things in this Song that seem peculiar to Moses as a Prophet as v. 14 17. and others which I cannot conceive could be truly spoken by every Individual in that Numerous Assembly For there were many Murmurers among them as appears Chap. 14. 10 11 12. and 16. 2 3. Persons of an unbelieving Heart and how incongruous is it then to apply unto such the Personal Experiences and Living Sensible Evidences of so Eminent a Believer as Moses was How could an Unbeliever say The Lord is my Strength and Song and he is become my Salvation he is my God and I will prepare him an Habitation my Fathers God and I will exalt him v. 2. But Sect. 8. R. A. proceeds to obviate an Objection which he foresaw would be made against his Argument drawn from Exod. 15.1 his Words arâ— these Nor will it follow from this Argument as may be objected that praising God bâ— Musical Instruments is also a Moral Duty seeinâ— they are also mentioned in the same Chapter v. 20. For this doth not appear as Singing doeâ— to be the practice of the Church as such Essay p. 10 11. Answ Whether he intends by Singing that thaâ— which is performed by Plurality of External Voices or by one single Voice is a Moral Duty forasmuch a Musical Instruments are coetaneous with Vocal Singing i. e. of the same Date and Original it 〈◊〉 necessary for R. A. to produce a Word of Institution before the Giving of the Law at Mount Sinai to prove Praising of God by Musical Instruments to be a meer Positive Duty which he hath not yet done or it will unavoidably follow that Praising of God by Instrumental Musick is as much a Moral Duty as by Vocal The Reason is obvious for both take Date and Commence together and there is not the least Intimation given at their Commencement that the one is Moral and the other is Ceremonial or that the
improperly for the proper Meaning of it is to play upon a Musical Instrument as before is declared So that whether we consider the Extent of the Injunction Psal 98.4 or the primary and proper Signifiâ—ation of the Word I cannot see any Advantage â—ccruing to the Opinion endeavoured to be supported from thence 2. The next Place is Psal 100.1 2. Make a â—oyful Noise unto the Lord all ye Lands serve the Lord with gladness come before his Presence with singâ—â—g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col-Haaretz All ye Lands or All â—he Earth hath been spoken to before Make joyful Noise Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hariu is rendred by Hierom Jubilate by Tremellius and Junius Clanâ—ite Sound a Trumpet alluding to the Custom â—f the Priests on the Day of Jubilee who then â—ounded Trumpets or Ramshorns But this not â—eing the Word he insists upon let us see what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birnanah translated with Singing will do The Septuagint have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom in Exâ—ratione Montanus in Ovatione in Exultation and Triumph which doth not necessarily imply singâ—g because we may rejoyce in or before the Lord â—ithout a Musical Voice The Root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ranan â—nd in Piel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rinnen He cry'd aloud in â—hich Sence the Substantive is used in Psal 17.1 8.2 106.44 119.169 142.6 and rendred â—ry by our Translators In 1 Kings 22.36 It is â—ranslated Proclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vaijaabor Harinna transivit Clamor saith * Lenic Heb. Buxtorf and there went a Proclamation according to our Bibles Therefore tho' it is applied to Vocal Singing yet that is by a Metonymy the most proper Siâ—nification being to Cry aloud which may be do without Melodious Tuning of the Voice 3. His Third and last Text and on which seems to lay the greatest Stress is Psalm 47.7 wheâ— from this General Reason that God is the King all the Earth and not of Judea only he say 't is required that every one that hath Undeâ—standing should sing Praises to him Page 1 But this Text will do him no more Service thâ— the former for here the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zammâ—ru again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint Psallite Hierom Tâ—mellius and Junius Play upon the Harp or Lutâ— and not primarily to sing with the Voice as ha been already manifested But if we should grant thâ— Singing with the Voice is here intended against whiâ—â— there is a stronger Probability than for it yet tâ—â— general Reason alledged can possibly infer no mo than an Injunction upon some Namely the Saints fâ— the Wicked neither can nor have they remainiâ— such any thing to do to Speak or Sing the Praisâ— of God as Acts of Spiritual Worship for tâ—â— Children of Zion as was said before are the propâ— Subjects of Divine Praises Yea the general Reâ—son that God is the King of all the Earth as hath an Aspect upon Gospel days where the who Worship of God is to be resolved into the inâ— mediate Authority of Christ must be interpretâ—â— by and regulated according to that Authority Anâ— how and with what Ceremonies soever Singinâ— was perform'd under the Old-Testament-Dispenstion when many Carnal Ordinances were in uâ—till the Times of Reformation yet now we aâ— to eye both in the Discharge of that and all othâ— parts of Worship the Sovereign Appointment anâ— Direction of Jesus Christ But more of this who we come to R. A's New-Testament Proofs foâ— Common Singing which shall be spoken to as the ye in the way Sect. 10. His Fifth Consideration to prove Singing the Praises of God a Moral Duty is Whatever is preferr'd before the most Excellent Parts of Ceremonial Worship as more pleasing to God is a Moral Duty Thus to know God and to love him above all to love our Neighbour as our selves to do Justice and Judgment to be merciful to the miserable These Duties are preferr'd before the most * Prov. 21.3 Mar. 12.33 Hos 6.6 Excellent Sacrifices which were the chief Parts of the Ceremonial Worship And why But because the former are Moral Duties and good in themselves whereas the latter were only Positive Duties and good because commanded And that singing to the Praise of God is a Duty of the same Nature with the former of these I conclude because 't is like the preferr'd before the most Excellent Sacrifices as being more pleasing to God Thus the †Psal 69.30 31. Psalmist tells us That to Sing to the Praise of God or which is the same to Praise him with a Song is more pleasing to him than to Sacrifice an Ox or a Bullock Essay p. 12 13. Answ In this Paragraph we are told 1. That whatever is preferr'd before the most Excellent Parts of Ceremonial Worship as more pleasing to God is a Moral Duty 2. The Reason why Moral Duties are thus preferr'd as more pleasing to God because they are good in themselves 3. That Singing to the Praise of God is such a Moral Duty and so preferr'd as more pleasing to God The First is not universally true because there are some Duties which are preferr'd before the chiefest Parts of Ceremonial Worship as more pleasing to God and yet are not Moral in R. A's Sence i. e. Moral by Nature There are some Heroical Acts of Charity saith * Taylor 's Ductor Dubit l. 2. c. 2. r. 6. n. 77. p. 283. one commanded by Christ the Observation of which tho' it be not Moral or of prime Natural Necessity yet because they are commanded by Christ whose Law is to oblige us as long as the Sun and Moon endure to us Christians and to all to whom the Notice of them does arrive it is all one in respect of our Duty and hath no real difference in the Event of things Secondly I cannot approve of the Reason R. A. gives for the Preference of Moral Duties to the most Excellent Parts of Ceremonial Worship and as being more pleasing to God viz. because they are good in themselves for then their Intrinsick Goodness will be the Formal Reason of their Acceptance with God which cannot but sound harsh in the Ears of Humble Believers who look upon their best Duties in and of themselves to have no such Goodness or Worthiness as to recommend them to the Divine Acceptance For both we and our Duties are accepted in and for Christ alone and upon no other Account whatsoever First our Persons and then our Performances but not as done in our own Strength or as having a Natural or Moral Bonity in them to render them more pleasing unto God but as issuing from and wrought by the Spirit of Christ in us who alone makes them acceptable If Moral Duties because of their Intrinsick Goodness are more pleasing than those that are positive then that Intrinsick Goodness is some way or other Meritorious either in respect of Co-meetness or Co-worthiness for else why should God be more pleased with them
than with the other but because he sees in them something that is more suitable to and worthy of himself than in the other Which if admitted would make the Acceptance of Moral Duties depend upon Duties and not upon Christ The Texts cited in the Margent Prov. 21.33 Mar. 12.33 Hos 6.6 are not so much to his purpose as they seem to be For tho' Justice and Judgment and the loving of God above all and our Neighbour as our selves and being merciful to the miserable are more pleasing to God than all Sacrifices and Burnt-Offerings as Samuel told Saul To obey is better than Sacrifice and to he arken than the fat of Rams 1 Sam. 15.22 yet these Duties do not recommend themselves to God by their own Intrinsick Goodness and so become more pleasing to him than Sacrifices but 't is the Goodness of God thro' Faith in Jesus Christ who by his Spirit alone enable us to perform that which is well-pleasing in his Sight To the Third That Singing to the Praise of God is such a Moral Duty and preferr'd before the most Excellent Sacrifices as more pleasing to God I Answer It is one thing to Praise God and another to praise him with a Song And tho' Praising of God and Singing are joyned together in Psal 69.30 yet the Preference mentioned v. 31. doth not respect Singing as a Moral Duty but Praise and Thanksgiving whereof Singing either with the Voice or Instruments then in use was only a Modal Concomitant as will appear by considering the Text impartially and comparing it with other Places The Words are these I will praise the Name of God with a Song and will magnifie him with Thanksgiving This also shall please the Lord better than an Ox or Bullock that hath horns and hoofs The Antecedent here to this which is a Supplement for 't is not express'd in the Hebrew Text is * And so Trem. and Junius understand it who thus render the Words Laudabo nomen Del cantico magnificabo eum gratiarum actione quae melior videbitur c. Thansgiving For Singing is not of the Essence of Praise for Praise may be performed acceptably without it And therefore Singing is omitted Psal 50.14 Offer unto God Thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Todah without any Musical Mixtures or Additions By which Omission it appears Songs as such were of no better Account with God than Sacrifices or Burnt-Offerings which are there mentioned as things he little regarded of themselves tho' he had commanded them and required the Performance of them And in Amos 5.22 23. God tells Israel by his Prophet that he not only disregards their Offerings but also bids them take away from him the Noise of their Songs Where the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shirecha from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shur the same Root from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beshir with a Song Psal 69.30 is derived So that from the whole I think we may reasonably infer this Conclusion viz. That forasmuch as the Hebrew Word is the same in both places and Songs are rankt in the same Class with Sacrifices the chief Parts of Ceremonial Worship Songs have no more of that which R. A. calls Moral in them that is Moral by Nature for so he is to be understood if he be * Essay p. 7. consistent with himself than the Jewish Sacrifices had And tho' this Interpretation differ from that given by W. R. yet I cannot but think his †Brief Animadv p. 39 40. Exposition worthy of our Serious Consideration 'T is charg'd by R. A. with ‖ Brief Vindicat. p. 23 24. Novelty as being an Exposition not to be met with among the Learned Pool's Collections viz. that 't is not Praising the Name of God with a Song c. which the Psalmist prefers to Sacrifices but the Sacrifice of Christ And with a Solecism in making the Hebrew Word for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice which is of the Masculine Gender to agree with the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Br. Vindicat. p. 24. Marg. Verb here used of the Feminine Gender As to the first Part of the Charge if the Exposition be new yet the Reply is no Solid Refutation of it for what if it is not to be met with in Synopsis Criticorum Is that Author the only standard to interpret Scripture by The Sole Test of a true or false Exposition His Collections I own are Learned and Elaborate but as all is not Gold that is there for he recites many strange Opinions of Commentators so all is not to be rejected as Dross which is not contained in those Volumes Whatsoever Interpretation of Scripture is agreeable to the Scope of the Place and conform to the Analogy of Faith I think stands upon Equal Ground with any Exposition in the Synopsis And as to the Solecism that 's easily answered for W. R. useth no Hebrew Word in all his Exposition of Psalm 69.30 31. and therefore cannot be guilty of the false Concord laid to his Charge But give me leave to put R. A. in remembrance that tho' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach Sacrifice be of the Masculine Gender yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zibcha is of the Feminine which signifies the same Hosea 4.19 and would very well accord with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vethitab This also shall please a Verb of the Feminine Gender were not good English industriously turned into bad Hebrew After which Rate the Vindicator may make his Opponent write Solecisms when he pleases Another Passage wherein R. A. is pleased to Criticize upon W. R. is in Brief Vindication p. 10. Nor will his Raileries the more affect any because written by a Mand-Doctor in Physick of the Famous Vniversity of Cambridge or as he elsewhere expresses it in his own peculiar Latin by William Russel Medicinae Doctor Academiae Cantabrigiensis Answ First Methinks R. A. speaks too diminutively both of the Doctor and of the University for the Dr. must be acknowledged to be a Scholar and the University Famous for Humane Literature And therefore R. A. had done well to have omitted these Expressions viz. A Mand-Doctor in Physick Vindicat. p. 10. The Cambrige-Doctor p. 45. Her Doctor p. 17. This Master of Sence and Grammar p. 28. Famous Vniversity of Cambridge p. 10 17 34 48. Our Authors own Vniversity p. 20. and his Famous Vniversity p. 24 26. For being no University-Man himself his often Repetition of those Epithets and especially if the Mode of Expressing himself be observed plainly intimates Diminution or Contempt Secondly Medicinae Doctor Academiae Cantabrigiensis is not prefix'd to the Book R. A. pretends to Answer and therefore tho' it was a Slip of the Pen in another Treatise yet to me it seems to be inopportunely remembred here However an Enallage Casûs Academiae Cantabrigiensis for Ex Academiâ Cantabrigiensi will easily mend it and make it really what he Ironically terms it peculiar Latin But since R. A.
placed after â—he Destruction of the Amorite when it was long â—efore compare Exod. 12.35 51. with Numb â—1 24 'T is Hierom's Observation upon Amos 2. â—hat In reciting the Praises of God the Order of Hiâ—â—ory is not kept but it often falls out that things first â—â—me are mentioned last and the last first Sect. 3. Now if any shall Object that to admit of these Trajections may be of dangerous Consequence to Religion because the Enemies of the Holy Scriptures may improve them against Christ and Christianity I Answer Trajections are usual in all other Writings and if the Style of the Holy Scriptures be an Objection against them in the Minds of any upon that Account by the same Rule they may reject all other Writings in the World because they have their Trajections as well as the Holy Scriptures But some will be ready to say If the Holy Scriptures are full of Trajections and other sort of Figures how shall we who are Illiterate Persons know them and will not this tend to a Confining oâ— the Interpretation of the Holy Scriptures to Learned Men only and so to an Enslaving of us to theiâ— Dictates and Authority I Reply Humane Learning is singularly useful in Translations and in giving the Grammatical Historical Topographical anâ— Chronological Explications of the Holy Scriptures buâ— 't is Divine Learning alone that instructs to the Kingdom of God and makes a Man wise to Salvation For 't is the Spirit of Wisdom and Revelation thaâ— leads into the Saving Knowledge of Christ and thâ— Spiritual Understanding of the Mysteries of thâ— Gospel And therefore if a Man or Woman be ignorant of Humane Learning meer Strangers tâ— Arts and Languages yet if they have Divine Learning are taught and instructed by the Holy Spiriâ— and yield Obedience thereunto they come to knoâ— the Mind of the Lord in the Holy Scriptures anâ— to be sensible Witnesses of the same while otheâ— with all their Humane Literature and Skill iâ— Originals not regarding the Inward Revelatioâ— of the Spirit of God upon their Minds but dâ—pending upon and trusting to their Natural anâ— Acquired Abilities which cannot possibly unfolâ— the Mysteries of the Gospel spiritually unto them are in the dark about the Things of God and wholly void of all Spiritual Sense and Understanding of them These know more indeed of the Outward â—etter which is but as the Cabinet to the Jewel at the other coming to the Spirit and Life are â—ruly made Possessors of the Jewel it self The Holy â—criptures with respect to all saving Spiritual Underâ—tanding thereof are as a Sealed Book till the Lion â—f the Tribe of Judah breaks off the Seals and oâ—ens the Sacred and Spiritual Contents to the Soul And hence it is that so many Learned Doctors â—nd Rabbies have Ears and hear not Eyes and â—e not and Understandings and perceive not â—ecause they consult with Flesh and Blood with â—heir own Carnal Wisdom and Reasonings and â—eject the Counsel of God which he gives in by â—he Spirit of his Son to direct and guide us â—to all Truth But they that wait upon the â—ord in the true Poverty and Humility of their â—wn Spirits and do purely resolve their Faith â—to the Glorious Power of God without any Mixture of the Wisdom of Man these have the â—yes of their Minds opened by the Great and â—ble Illuminator Christ Jesus to see the Works â—f the Lord and his Wonders in the Depths of â—oly Scripture while the meer Letter-Wise cannot â—ith all their Worldly Wisdom discern them â—or the Things of God saith the Apostle knoweth no â—an but the Spirit of God 1 Cor. 2.11 No Man can â—er come Spiritually to know the things of God â—at is the Mysteries of the Gospel but by the Immeâ—ate Revelation of the Spirit of God He hath reâ—â—aled them to us by his Spirit v. 10. Now as they were â—â—rst revealed unto the Apostles by the Spirit so â—â—st they again be revealed unto us tho' we have â—â—em in their Words already by the same Spirit or â—â—ere is no possibility of Knowing and Understanding 〈◊〉 them Spiritually Sect. 4. R. A. 3. Much less is there any Reason to imagine that it was peculiar to the Jewish Passover as a part of it and so of the samâ— Mutable Nature with it Singing to the Praise oâ— God being as I conceive hath been sufficientlâ— proved a Moral Duty and therefore of Unâ—versal and Perpetual Obligation and so fit tâ— be used upon that or any other Joyful Occasion Essay p. 22. Reply 3. He hath not sufficiently proved Singinâ— to the Praise of God to be a Moral Duty as I havâ— shewn in my first Chapter where his Notion oâ— the Moral Duties of Religion as being Originaâ—ly Written in the Heart of Man by Nature anâ— still in a great Measure to be discerned by serâ—ous Attention and Consideration without anâ— Special Revelation and his Five Considerations tâ— prove the Morality of Singing according to thâ— aforesaid Notion are Examined and Disproved and therefore the Singing he contends for is nâ— of Universal and Perpetual Obligation R. A. 4. There is the greatest Reason to coâ—clude that our Lord Sang this Hymn with hâ— Disciples at least especially upon the Occasioâ— of his own Supper and the Commemoration â— his Sufferings and redeeming Love therein foâ— asmuch as it was immediately joyn'd thereto â— the Evangelists plainly shew Essay p. 23. Reply 4. This Answer is coincident with hâ— Second in my Reply whereunto I have shewâ— the frequent use of Trajections in the Holy Scriâ—tures that Immediety of placing a Word or Seâ—tence doth not always prove Immediety of Timâ— Concord or Relation and that there is a greateâ— Probability that this Hymn appertained to the Passâ—ver than to the Lord's-Supper R. A. Nor is there any Force against this Conclusion in that Objection which some make That had this Hymn belonged to the Lord's-Supper doubtless the Apostle would have mention'd it when he * 1 Cor. 11.23 c. sets down the Institution of this Ordinance as he had received it from the Lord. For to this I reply That were there any Force in this Objection we might also thence conclude that Giving of Thanks before the Cup doth not belong to it Of which tho' it be plainly express'd by the †Mat. 26.27 Mark 14.23 Evangelists yet the Apostle makes no Mention His Design being as I conceive not so much to give an Account of all things pertaining to the Lord's Supper as to correct those Gross Abuses which were crept into that Church in the Use of this Holy Ordinance Essay p. 23 24. Rejoinder The Force of the Objection is rather strengthned than weakned by his Reply For tho' the Apostle doth not immediately mention in so many Words that the Lord Jesus Gave Thanks before the Cup as Matthew and Mark do yet they being express'd before he Brake Bread and the Cup said to be taken after the same manner his giving of Thanks before