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-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
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
Enemies â— Because there are some other Duties which acknowledgeth to be meerly Positive and yet â—ppose he thinks they are enjoyned upon all â— of all Nations For tho' he is pleased to ask Question Where do we ever find Circumcision â— any other meer Positive and Ceremonial Duty â—us enjoyn'd He might have answered it himâ— if he had not Industriously or Inadvertently â—ted it For tho' Circumâ—n was a †Gen. 17.10 11 12 13. Exod. 12.48 Limited and â—emporary Rite yet I conâ—e he hath other Thoughts â—hese two Positive Duties ‖ Acts 15.10 24. Gal. 5.2 â— Baptism and the Lord's Supper Essay p. 6. if he believes them to be Ordinances remainâ—d Force he cannot tell how to avoid the Uniâ—ity of their Injunction â—aving given my Reasons for denying his Posiâ— I proceed now to an Examination of Psal â— 100.1 2. 47.7 Texts cited by him â—ove That Singing the Praises of God is joyned upon all Men of all Nations All â—th are so clearly and fully spoken to by Russel in his Brief Animadversions upon R. A's Essay p. 35 36 37. that R. A. seeming to be a Loss for a solid Reply charges the Learned Aâ—madverter with an Endeavo * Brief Vindication p. 23. to evade the Force of tâ— Texts alledged by restraâ—ing those general Expressioâ— to the Israelites only and then leaves the Isâ— to the Judgment of the Indifferent Reader And I must confess that W. R's Exposition those Texts hath given me so much Satisfactiâ— that had I seen it before my own thoughts wâ— digested into an Answer I should have superseâ— much of the following Meditations 1. The first Text R. A. brings for his purpoâ— is Psal 98.4 Make a joyful Noise unto the Loâ— all the Earth make a loud noise and rejoyce and â— praise Answ If by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col-Haaretz All â— Earth we are to understand All Men of all â—tions and that Indefinitely I do not see 1. How this Interpretation can consist with Practice of the Jewish Church for we find â— David appointed a particular Number and Oâ— of Men for Song in the House of the Lord. â— having computed the Number of the Levites fâ— the Age of thirty years and upward which mounted to thirty and eight thousand of thâ— Twenty and four Thousand were to set forward Work of the House of the Lord and six thousand â— Officers and Judges Moreover four thousand were â—ters and four thousand praised the Lord with thâ—â—struments which I made saith David to pâ— therewith 1 Chron. 23.4 5. and it doth not pear that either he himself or any else but tâ— who were particularly appointed thereunto â— Vocally or Instrumentally in the Publick Asbly 2. If this Phrase All the Earth intend All â— of all Nations indefinitely then the Wicked are the Subjects of Divine Praises as well as the Godly but this is inconsistent with the Nature of God and the Duty to be perform'd to him He is an Holy God and the Duty an Holy Duty and therefore a Wicked Man or Woman cannot perform â—t aright In Psal 149. we read that The praise of God is â—n the Congregation of Saints v 1. that The Children â—f Zion are the proper Subjects of Praise v. 2 3. â—hat The Lord taketh pleasure in his people v. 4. And â—s high praises are in their Mouths v. 6. and in Psal â—3 the Righteous are exhorted to Rejoyce in the Lord for praise is comely for the upright v. 1. and â—hey Offer up spiritual Sacrifices acceptable to God by â—esus Christ 1 Pet. 2.5 For the Eyes of the Lord â—re over the righteous and his Ears are open to their â—rayers 3.12 But the Case is otherwise with the â—ngodly for being Enemies by wicked Works Col. â— 21 and Dead in their Trespasses and Sins and â— Nature Children of Wrath Eph. 2.1 3. How can â—ch as these be said to celebrate the Praises of â—od who live a Life of Alienation from him â—nd whose Sacrifices are so far from Acceptance â—at God declares they are An Abomination to â—im Prov. 15.8 Their Praises he rejects as Dung â—nd looks upon their most seemingly Solemn Serviâ—es as the Cutting off a Dogs Neck the Offering of â—ines-Blood and the Blessing of an Idol Isa 66.3 â—or unto the Wicked God saith what hast thou to do â— declare my Statutes or that thou shouldst take my â—ovenant into thy Mouth Seeing thou hatest Instruâ—ion and castest my Words behind thee Psal 50. â—6 17. Peter saith The Face â— or * Knatchbul's Animad vers in Acts 3.18 19 20 21. Anger of the Lord as â—e Word sometimes signifies â— against them that do evil 1 Ep. â— 3 ver 12. But if we are to understand by All the Earth the Good or Righteous only who are Goâ— Royal Priesthood to offer up Spiritual Sacrifices him acceptable by Jesus Christ then the force of A's Position will be utterly enervated unless a Paâ— be equal to the Whole and of the same Latituâ—â— and Extent 'T is impossible that that should enjoyned upon all Men of all Nations which yâ— is enjoyn'd but upon some and those only wâ— are specially moved thereunto by the Holy Spirâ—â— according to the Order set down by the Apostâ—â—â— 1 Cor. 14. And then for Singing with the Outward Voiâ— this Text Psal 98.4 doth no more enjoyn upon all Men of all Nations then it doth Instrâ—mental Musick such as the Harp Trumpets a Cornet which are mentioned in the 5th and 6th vâ—â—ses following For the Phrase All the Earth exprâ—â—sed in the 4th verse is not confined to that bâ— hath a necessary Connexion with and Relation to tâ— two immediately subsequent Verses also And I should leave this Text but that it may be neeâ—ful to remind R. A. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vezammeru reâ—dred Sing Praise is translatâ— by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hierom Tremellius and Juniâ— Psallite which word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est proprie Fidibus canere Crit. Sacr. in Jac. 5.13 Grotâ— says properly signifies Fidiâ— canere i. e. To play upon tâ— Harp or Lute as †Thesau Ling. Rom. Brit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprié leviter chordas nervum tango sive arcûs intendendi causâ sive sonûs Mufici excitandi Josua Barnes in Euripidis Jon. v. 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manu arcuum pulsant nervos Euripidis Bacchae v. 782 783. Cooper eâ—pounds the Phrase out of Quiâ—tilian And ‖ Calep. in verbo Psallo Budaeus interprâ— that of Gellius Et Qui psâ—lerent by Citharam pulsareâ— They plaid upon the Harp 〈◊〉 are Horace 2 Epist 1. and Câ—cero in Catil taken by (a) Ibid. Câ—lepine to understand Psallimus aâ— Psallere The primary Sigâ—â—fication then of the Hebrew Greek and Latin Word is such a Singing as is performed by the Harp Lute or some such Musical Instrument and â—hen it is used to Sing with the Voice then it must be understood secondarily and