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
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
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
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
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
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
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