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
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
Discreâ—ion to be allowed even to the Unlearned that know nothing of the Original Text themselves or else their Case would be as bad among us as that of the poor Papists in Spain and Italy from whom the Priests not only lock the Scriptures up â—n an unknown Tongue but also deny them any â—nterpretation save what their pretended Church is pleased to give them Concil Trident. Sess 4. Nor does it look in my Apprehension like a Rash and Vnchristian Practice for any to print or publish against their own Teachers and Brethren such a heavy Charge as this of being Deeceivers of others in the Matters of God and Justifying Additions to his Word if there be just Occasion for it as there is in the present Matter under Debate For the Greek Word doth Primarily signifie to Praise and so it is rendred in several Places in our Old Translations and here in Mat. 26.30 To Say Grace which is Simply to Praise and not to Sing Praise for every one knows Saying and Singing are two distinct Acts. But it looks very like a Reviving of Papal-Usurpation over the Conscience when any Teachers shall Impose their own Exposition of Scripture upon their Brethren and Expect their quiet Reception thereof without Syllogisms or Disputations tho' better Reasons may be offered againâ— the Sense Imposed than are or can be given fâ— the Imposing of it What is this in Effect bâ— to assume to themselves a Despotical Power or Iâ—fallible Chair and as much as in them lyes brinâ— the Consciences of their Proselytes under the intolerable Yoke of Blind and Implicit Obedience R. A. But let not any Christian be startle at this Bold Presumption for I assure you 't is aâ— groundless as 't is bold The Original Word used in these Text not only signifying to Praise God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— is pretended but also to do it by Singing Thâ— is attested by the concurrent Evidence of thâ— most Learned in the Greek Tongue Essay p. 1â— Tho' this be true that this Word Hymneo 〈◊〉 not limited only to Songs 〈◊〉 Praise it will not prove whâ— this †I. Marlow's Controv. of Singing brought to an End p. 15. Author affirms that is Properly used or signifiâ— Simply to Praise For 't is possible the Word maâ— sometimes signifie in a large Sense Simply 〈◊〉 Praise and yet the Primary and Proper Signification of it may be to Sing Songs of Praise Singing of Praise is the Primary and so the Propâ— Signification thereof and the other Significationsâ— are but as Consequent and Figurative Senses of iâ— Appendix in Answer to I. Marlow p. 59 60. Sect. 3. Answ And he seems to be so well aâ—sured that to Sing Praise is the Primary and Propeâ— Signification of Hymneo that he asserts it severaâ— times over Appendix p. 62 63 64. But 't is noâ— good to be so very confident for tho' He thaâ— is first in his own Cause may seem just yet his Neighbour cometh and searcheth him Prov. 18.17 How ever I promise him a very fair Tryal of the Controversie between us and having examined his Evidence and produced mine own I shall leave the Issue to the Verdict of those who are capable of giving Judgment For the Dispute as to this Part of it is about the Primary and Proper Signification of a Greek Word whereof the Learned in that Language are the only competent Arbiters But before I enter upon this the former Part of his Paragraph obligeth me to take Notice of two Significations of Hymneo there mentioned the first whereof is that it signifieth to Praise God and the Second that it denotes a Praising of him by Singing neither of which Senses are truly given For First The Primary and Proper Signification of the Word is as I. M. hath shewn Simply to Praise and it no more includes God in it's Prime and Simple Signification than Aineo Eulogeo and Doxazo and therefore when Greek Writers apply Hymneo to God either the Case of the Object is expressed as 't is by the Seventy two Translators Isa 12.4 5. and by Luke Acts 16.25 or understood by an Ellipsis or Suppression which Figure is frequent among the Pen-men of Holy Scripture as well as other Writers Had the Word Hymneo been of peculiar Ascription to God there might then have been some Colour for what R. A. hath affirmed But no such Appropriation of it do I meet with in any Greek Authors Antient or Modern but the contrary For I find it is spoken of * Hymn in Apol. v. 190. Gifts and the †Ibid. in Sol. v. 1. Sun by Homer of ‖ Oper. Dier l. 2. v. 280. Navigation and the * Theogon v. 100 101. Famous Exploits of Ancient Heroes by Hesiod of (a) De Bel. Pelop. l. 1. p. 19. Edit Francofurti 1594. Navies and (b) Ibid. l. 2. p. 126. Cities by Thucydides of (c) Idyl 17. v. 7 8. Men (d) Idyl 22. v. 219 220. Ships and Battels by Theocritus of (e) Chabotij Praelect in Hor. Poem Tom. 1. p. 6. Husbandry by Xenophon of (f) Prov. 1.20 8.3 Wisdom and (g) 2 Chron. 23.13 King Joash by the LXX not to mention any more Foâ— these are sufficient to shew the Word is not appropriated to God and therefore doth not in it's Primary Signification denote to Praise God Which is a plain Confirmation of that Passage quoted by * Truth soberly defended p. 131. l. M. ouâ— of †Gr. Lexicon The same saith Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Constantine Neque solum de Dijs ut quidam tradunt dicitur sed etiam de Hominibus alijs rebus It is not only spoken of God as some deliver but of men and other things also If the Case of the Object be neither expressed nor understood it Primarily signifies Simply to Praise Secondly As Hymneo doth not signifie to Praisâ— God unless the Case of the Object be expressed or understood so it doth not signifie to Praise God by Singing I confess sometimes 't is used in ascribing Praise to God and that by Singing of it too but this is no more than what Aineo and several other Words are used to do And therefore it doth not follow that because the Word is sometimes so used it must needs have so complex and large a Signification for it doth not of it self Primarily and Properly signifie any more than Simply to Praise notwithstanding R. A's Pretence to the contrary And this I hope I shall make out so fully and clearly that even they who are of a contrary Perswasion at present will see Cause sufficient to alter their Opinion or at least be so far convinc'd as to be left without Excuse Which leads me first to the Examination of the Evidence which he hath brought for the Sense he hath given of the Word Hymneo and then to produce mine own Testimonies several whereof especially in this Controversie are more to be regarded because
the Jews Celebratâ— the Passover they we wont to Sing an Hymâ— he seems presently 〈◊〉 recollect himself as thâ— he had gone too far aâ— adds Incertum tam videtur quibus hie Vâ—bis Deum laudârint an cecinerint hanc laude an simpliciter dixerint Graecum Verbum Laude quidem maximè quae Deo debetur includit nâ— autem Necessariò evincit quòd cecinerint Nevâ—â—theless it seems uncertain with whâ— words * viz. Christ and his Disciples they here Praised Goâ— and whether they Sang this Praiâ—â— or Simply Spake it The Greâ—â— Word indeed includes Praise epsecially such as due to God but it doth not Necessarily Evince that thâ— Sang. And this is all he delivers about tâ— Sense of this Word without the least Addition 〈◊〉 way of Explanation or Qualification But tâ—â— Excellently Learned Augustâ— Marlorate as †Ecclesiast History p. 893. Vol. 3. Bulkley tâ— Continuator of Fox's Acts aâ— Monuments of Martyrs froâ— that Famous French Historian Thuanus styles him aâ— who suffered Martyrdom at Rouan in the Cause Christ An. 1562. is of so small Account with R. â— that he doubts not to reject his Interpretation tho' he had not seen his Book * Indictâ causâ damnare This is in effect to condemn him unheard An Indiscretion surely in R. A. that had I not seen it in Print I could hardly have thought him guilty of it The Reason R. A. gives for rejecting Marlorate's Interpretation is Plausible indeed but 't is Precarious for he takes it for granted that the Primary and Proper Sense of Hymneo is to Sing Praise which he ought first were such a thing possible to have proved And whereas he says It therefore being used in these †Mat. 26.30 Mar. 14.26 Texts doth necessarily evince that they did Sing unless any Necessary Reason could be alledged to prove they did not I think this is one sufficient Reason to prove they did not Sing especially against him in that he so confidently rejects what he is not able to Answer and flies to meer Evasions under Pretext of Arguments But in slighting Marlorate's Interpretation R. A. contemns not him alone for he is not the only Man that was of that Opinion * Neque enim constat eos cecinisse It is not certain that they Sang. Synops. Crit. in Mat. 26.30 Erasmus †Graecum Verbum non necessariò evincit quòd cecinerint The Greek Word doth not necessarily evince that they Sang. Com. in Mat. 26.30 Tom. 3. Musculus ‖ An cecinerint non satis constat Whether they sang is not sufficiently certain Super loc Maldonate and (a) Non necessariò evincit Vox Graeca quòd cecinerint The Greek Word doth not necessarily evince that they Sang. Sup. loc Lucas Brugensis as before â—s Noted pag. 63 66. were of the same Mind whose Words I have set down in the Margin for â—he Satisfaction and Benefit of the Meanest Reader Sect. 6. Having thus considered R. A's Evidences both in his Essay and Appendix which he says provâ— that the Primary and Proper Signification of thâ— Verb Hymneo is to Sing Praise and made it manâ—fest that 't is Simply to Praise The next thing iâ— Order to be brought to the Test is the Account hâ— gives us of the Substantive Hymnos R. A. And they that is the Learned dâ— yet more particularly assure us that a Hymn doth nâ—cessarily includâ— these * Hymni laudes sunt Dei cum cantico hymni cantus sunt continentes laudem Dei. Si sit laus non sit Dei non est hymnus Si fit laus Dei laus non cantetur non est hymnus Oportet ergo ut fi fit hymnus habeat haec tria laudem Dei canticum Aug. in Psal 72. And thus also the Learned and Pious Dr. Du Veil tells us out of Ruffinus on Acts 16.25 Hymnus est cantilena continens laudem Dei. Minsh Hymnus est cantio qua laudes Dei decantantur Pasoris Lex You may see this more fully proved to be the Sense of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Learned Minister of Christ in a short Discourse at the End of B. Keach's Book concerning Singing threâ— things 1. Thaâ— the Matter of iâ— be Praise 2 That it be tâ— God as the Oâ—ject of it Anâ— 3. That it bâ— Sung And 〈◊〉 either of thesâ— be wanting ' tiâ— not properlâ— an Hymn Essay p. 17 18. Answ It will be a difficult thing I suppose so R. A. to reconcile this Passage in his Essay anâ— what he hath delivered in his Appendix for there p. 59 60. he grants that the Word Hymneo is no limited only to Songs of Praise and that 't is possâ—ble it may sometimes signifie in a large Sense Siâ—ply to Praise But here he quotes Angustine Dâ— Veil out of Ruffinus Minshew Pasor and a Learne Minister of Christ to prove the Restriction 〈◊〉 Hymnos to Songs of Praise and God the Sole Oâ—ject thereof This I desire may be particularly Nâ—ted because he who in one Book allows of a large Signification yet in this brings the pre-mentione Authors to give us a particular Assurance of it's Restriction I have a great Respect for the Name of Augustine so far as he Embraced and Adhered to the Truth but he was not so Wise a Master-Builder as to lay no Chaff upon the Good Foundation This great Man was not free from great Mistakes * Enchirid. ad Laurentium cap. 43. He saith That Water-Baptism Washed away all †That is the Guilt tho' not the Infirmity as he says Lib. 3. contra duas Epist Pelag cap. 3. Sin both in Young and Old that were Baptized ‖ Epist 107. Lib. 28. de Civ Dei saepe alibi He Condemned Infants dead without Water-Baptism to the Torment of Eternal Fire (a) Lib. 4. de Genesi ad Literam He held That the World was created not in Six Days as Moses relateth but in a Moment (b) Enchirid. ad Laurent cap. 109. That the Souls of the Dead are kept â—n certain hidden Receptacles until the last Resurrection (c) Ibid. cap. 110. And That the Good Works of the Livâ—ng are profitable to the Dead who in their Life-time â—ave Merited this Benefit These and sundry other Naevi or Errors Augustine had and therefore â—s he was liable to Mistakes about Things 't is no Wonder if he Err'd about Words His Testimony â—hen is to be considered according to what it is â—nd not meerly according to the Name he carries â—or that's no Ingredient in the Constitution of Truth 1. He says Hymni laudes sunt Dei cum Canâ—co Hymni Cantus sunt continentes laudes Dei 〈◊〉 sit laus non sit Dei non est Hymnus Hymns â—re Praises of God with a Song Hymns are Songs â—â—ntaining the Praises of God If it be Praise and â—â—n of God it is not an Hymn Answ The