Old Testament a very fit original Archetype to answer our Evangelical Terestrial Sacrifice That was the Manna which was called Bread by Moses and was indeed Rained from Heaven and is called the Food of Angels by the Psalmist No doubt to shew its Heavenly Mystical Nature far exceeding the Nature of our common Bread It is called also a Body prepared as the same Apostle Quotes the Words of the Old Testament These are the very Expressions us'd by our blessed Saviour concerning his own Sacrament in St. Joh. vi He also calls it Manna Bread from Heaven and his own Body exactly according to these Mystical Reasonings from the Old Testament We never find any mention of an Archetypal Heavenly Beast answering those Bloody Sacrifices Yet the whole Benefit of these Sacrifices depended on these Archetypal Patterns answering them in Heaven Thence follow'd the Obligation of God to ratify in Heaven what was performed by the Priest on Earth in giving or denying the Mystical Benefits of the Sacraments as the Priest shall think fit to give or deny the Sacramental Elements Thence the Union between the Church Militant and the Church Triumphant on account of the Union between the Caelestial Archetype and the Terrestrial Eucharistical Sacrifice Thence the Union between the Patriarchal Church of the Old Testament and the Apostolical of the New because the whole efficacy of those old Sacrifices of Beasts was derived from their representing and applying the Death of our blessed Saviour as commemorated and apply'd in our Christian Eucharistical Sacrifice Thence the Union of all the visible Churches in the World with the Caelestial Church and among themselves and the Reason obliging all particular Churches in Earth to ratify each others Censures which was that which made their Admissions into Communion and their Excommunications Catholick tho' the Acts themselves were only the Acts of single Churches The Reason was because every particular in admitting a Member intitled the Member so admitted to the Heavenly Church with which all the particularly Churches in the World were one and therefore were obliged to own such a Member for a Member of themselves And every particular Church in Excommunicating a Member deprived the Excommunicated of his Right to the Heavenl Church which whosoever wanted could not be owned by any particular Church which pretended to be one with that which was Heavenly of so much consequence was this whole Mystical Reasoning greater perhaps than our Adversary was aware of However this Reasoning gives a clear Account that tho' Instrumental Musick were as indifferent as we conceive it to be it would not therefore follow that it would be Indifferent or in the Power of any Church to restore the Custom of Bloody Sacrifices I know not whether it be worth XXII No Reason for opposing the first Impositions whilst Lawful for fear of Rigours afterwards the while to take notice of another Consequence much insisted on by the Party that is the Danger of exceeding in Impositions if the first Impositions be submitted to But truly conscientious Reasoners would first have prov'd the Hurtfulness of many lawful Impositions if submitted to by the Ecclesiastical subject The Government might indeed be blamed for it but in the subject for whom they are concern'd tho' the Imposition were indeed hard yet submission to it for Peace sake would for that Reason be highly commendable as an Act of the greater self-denyal and the greater Zeal for Pecae and Discipline and the greater Abhorrence of needless Division whilst nothing Sinful were impos'd Then they would have given some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the due Number that might be impos'd that might neither be too small nor too numerous This they would have done if they had desir'd to have purged themselves to God and their own Consciences that they had not oppos'd subjection to those who were over them in the Lord but Rigours of those who had abus'd the just Authority committed to them But to stop at the first Impositions before they can pretend them Rigorous looks as if Flesh and Blood as if Stomach and Resentment as if an aversation to subjection it self had been the original of their Quarrel It runs into the opposite extreme as indeed their Defences of their Schism generally do as if the Authority it self not any Tyrannical use of it were the thing regretted by them The Topick it self they cannot defend nor justifie the Consequences of it who are notwithstanding so forward to warn others of Consequences There is hardly any thing necessary in Humane Life but what excess may make pernicious Eating is so Yet how great a part do Surfeits make in our Bills of Mortality Will they therefore think it reasonable for avoiding Surfeits to disswade from Eating If they had no design of running into an extreme of opposing all Impositions in things indifferent our Churches Impositions whatever the Out-cry has been against them have been so few that I cannot tell how even our Adversaries themselves could charge our Churches Impositions with being excessive if they had allowed of any Impositions at all If they allow of none they would do well to own that their Disputes are not against Abuses only of Authority but against Authority it self Their doing so would let the Favourers of Comprehension see that our Disputes are not indeed of so trivial an Importance as they are commonly conceiv'd to be That they are indeed whether we shall have any Authority which our Adversaries shall think themselves oblig'd in Conscience to own and to be concluded by when nothing but Conscience can oblige them to it in a State of Persecution That is indeed whether we our selves shall have any Body Politick when they are once receiv'd into it For we cannot any longer have such a Body than we have the Authority essential to the Constitution of such a Body Then it would become the Favourers of Comprehension to consider whether any Grants of our Adversaries can make amends for so great a Concession on our Parts as the Dissolution of our selves Or whether any other independent Body in the World would think fit to admit Enemies to their Constitution into their Body together with their hostile Opinions or whether they could think any Pretences how fair soever they might seem otherwise to be sufficient to compensate a Reconciliation of so fatal Consequence The rather so because it perfectly discharges Persons reconcil'd on such Terms from all Obligations to perform what should afterwards be perform'd as a Condition of the Reconciliation on their Parts For it is only their Difference to our common Authority that can make them really one with us when they are admitted into our Assemblies The giving this up to them as a Condition of their coming in to us is like opening a Gap which may seem to let them in whilst themselves please but lets them out again as soon as their old Animosities shall put them on laying hold of new Pretences or retrieving the old ones But
this Practice of Instrumental Musick might have been reserved to the Apostolical Church till that Church was utterly extinguished by the Death of the last Apostles After the last residence of the Apostolical Body at Ephesus in Trajan's time all the Churches in the World were equal to that Church where the Apostles had made their last residence and equal withal among themselves Then they might if they pleased have taken up that same Custom universally But were very unlikely to do so having never till that time used it And for any one single Church to have done so when the rest did not so would have been thought invidious and assuming It might have been Interpreted as a Challenge of the Catholick Jurisdiction to have alone exercis'd the Prerogative of that Church which before had a Right to a Catholick Jurisdiction So Solomon Interpreted it in his Brother Adonijah that de desired one of the Royal Concubines For they also followed the right of the Crown as appears from the 2 Sam. xii 8. This was far from the Humility of those Times and gives a clear Account why it might have been universally disus'd how lawful soever it might have been thought otherwise But this could be no hindrance why it might not have been resumed afterwards by any particular Church that pleased when there was no danger of that Consequence When the memory of the Apostolical prerogative was lost and when no Title could be pretended for any particular Church in the World why it should succeed to the Apostolical prerogative The pretence of the Church of Rmeisfar later than these earliest itmes of Christianity of which I am now speaking However it was very natural for their earliest Successors when they sound this Practice discontinued in Fact to impute the discontinuance of it to some disapprobation it had receiv'd from the Christian Religion and to bethink themselves of some such Reasons as these produc'd by them why it might have been disliked by them who discontinued it as unsuitable to the Dignity of the new Peculium But I have shewn that this Reasoning of theirs in this particular could not possibly be the Reasoning of the Apostolical Age who both actually Communicated with Instrumental Musick and who allowed it a place in Heaven which was not accounted the Place of Rudiments and Children according to the Hypothesis of mystical Reasoning This is abundantly sufficient to discharge us from any Obligation to be concluded by the Reasonings of these Fathers in this particular how great a Veneration soever we may profess for their Authority in attesting Traditions either of their own Age or the Apostles Indeed the whole design of this Topick of Reasoning from the State of Nonage and Rudiments was not to prove the observation even of the externals of the Mosaic Law unlawful but the stopping at them so as not to admit the farther Discoveries of the Gospel The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. iv 13. And to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was when God sent his son made of a woman made under the Law Gal. iv 4. This was to stop at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Law is called Gal. iii. 24. whose Office was to bring us to Christ if then they refused to be taught by Christ but chose rather still to continue under the Discipline of the Paedagogue That was indeeed a keeping themselves back from enjoying the Benefit of that fullness of Age which as we have seen commenced with our Saviour's Dispensation And it was a listing themselves with Children to keep still to the Paedagogue who by the Discipline of that Age was a perpetual Companion and Guardian of the Morals of unadult Persons till they reached those Years of Discretion that might make it safe to trust them to themselves This did not therefore in the least make the practice of the Law Childish whilst they used it as the Apostles themselves did in subordination to the new Discoveries of the Gospel that is whilest they observed only those particulars of the Law which were consistent with the Gospel Which will neither save the ends of those Fathers nor our Adversaries The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly allude to the things wherein those Youths which were under the Discipline of Paedagogues were usually Instructed Especially during the former part of that Discipline That was Grammatical Learning wherein they were Instructed by their Grammarians and Literators the Letters themselves being properly call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as this Word is used here it plainly denotes the Ectypal resemblances of the Law in opposition to the Evangelical Heavenly Archetypes which were supposed to answer them under the Gospel So Mount Sinai is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. iv 25. Here we have the true Notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is used by St. Paul Mount Sinai in Arabia the portion of Hagar the Handmaid is supposed to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is in opposition to Mount Sion the Mountain of the true Peculium which answered is as the portion of Sarah the Free-woman the Mother of the true Peculium So the very antient Author teaches de Montibus Sinai Sion by some ascribed to St. Cyprian Agreeably enough to the Notions of the new Testament where we frequently find Mount Sion mentioned as that wherein the Archetypal Mystical Peculium was alone concerned Rom. ix 33. xi 26. Heb. xii 22. 1 Pet. ii 6. Rev. xiv 1. This being indeed the Title by which the Peculium is designed in the old Testament wherein it is so frequently called the Daughter and the Virgin Daughter of Sion never of Sinai tho' thence it was that Moses received his Law Accordingly the Jerusalem that is now is said also to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is another Fellow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Sense wherein the Word had been used of Mount Sinai in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the Mother of us all Gal. iv 26. In both Cases the Worldly Figures are so called in opposition to the Heavenly Archetypes of the Gospel They are therefore called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. iv 3. Col. ii 8 20. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. vi 12 in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is always ascribed to the Messias So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. ix 1 is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 24. And as I have shewn that the Church here on Earth is called Heaven so the deserting the Church is called the loving this present World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. iv 10. opposed as I said to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Messias These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. iv 9. They are first called 〈◊〉 〈◊〉 〈◊〉
judge the Expence Burdensome in Sacred ones Whensoever or by whomsoever this Advantage was at first Introduced into the Christian Church and made use of inter Sacra it was certainly done out of a great deal of Wisdom Zeal and Devotion And they did therein but that for which they had so good a President as David who did the like in the Jewish Church and what greatly tends to Edification For Musick may be such and of that Efficacy as to carry the Mind as it were into Extasies filling it with heavenly Joy for the Time and in a manner severing it from the Body as says our judicious Mr. Hooker the Harmony of Sounds if we Ecol Pol. c. 5. p. 37. lay aside the Consideration of Ditty and Matter framed in due sort and carried from the Ear to the Spiritual Faculties of our Souls is by a native Puissance and Efficacy greatly available to bring to a perfect Temper whatsoever is there troubled apt as well to quicken the Spirits as to allay that which is too eager sovereign against Melancholy and Despair forcible to draw out Tears of Devotion The Prophet David having therefore singular Knowledge not in Poetry alone but in Musick also judged them both to be most necessary for the House of God and left behind him to that purpose a number of Divinely Indited Poems and farther added Melody both Vocal and Instrumental for the raising up Mens Hearts and sweetning their Affections towards God c. And why may it not be still an Ornament to Gods Service and an help to our Devotion while it makes our Church an Emblem of the Heavenly Quire which is represented as praising God after this manner compare Rev. 14. 2 3. with 1 Chron. 16. 5 42. It cannot be presumed we should have read in Holy Writ of Citharists and Harpers in Heaven if such Instruments of Musick were offensive to God on Earth or say there is no Musick in Heaven Yet as one well observes thereis a kind of Heaven in Musick and such as raiseth the Soul to Angelical Exaltations If the Temple Worship says the Serm. Nov. 22. 1699. p. 12. Is. 6. 1 2 3. Reverend Dean of St. Pauls speaking of Isaiahs Vision just before be a fit precedent for the Worship of Angels why may it not be a precedent for the Worship of Christians whose Worship as pure and as Spiritual as it is falls vastly short of Angelical Worship c. But yet observe what he said before Musick whatever it be or how well soever performed is of no use or value in Religion but as it serves the true ends of Devotion And again All true Christian Worship whatever the externals of it are is the Worship of the Mind and Spirit It is the Mind only that can praise God tho' the Tongue must Sing his Praises The best composed Hymns the most musical Instruments the most charming Voices are but lifeless mechanical Sounds till they are animated and inspired by the Devotion of the Heart As far as the Harmony of Voices or Musical Instruments serve this end of moving the Affections of the Mind towards God they are excellent helps to Devotion and 't is only their subserviency to the Devotion of the Mind which gives them any value or allows them any place in Religious Worship So that we may speak against Vocal as well as Instrumental Musick in the Service of God if it does not help us in Devotion And 't is but a foolish Fancy to think that Organical Musick is a part of Popery for it is no more such than Singing is And notwithstanding the Scofts and Reflections are made on the Men of that Imployment by the Enemies of Church Musick we are told that * Dr. Burnet's Hist. of the Refor mation Pt. 1. p. 526. Fox's Acts and Monuments p. 1104 2. 60. p. 1107. 2. 70. Robert Testwood and John Marbeck two Singing-Men at Windsor were as early Protestants as any and as constant and hearty in the Reformation the one suffered Martyrdom for it and the other was Condemned to be Burnt but obtained his Pardon for his great Industry and Ingeniousness in being the first who Composed an English Concordance Having now given some account of the early use of Instrumental Musick in the Christian Churches and shewn That it can neither be Popish nor Jewish tho used in the Jewish and Popish Worship It was used in the Christian Church before Popery had currupted it and before the Reformation and since in almost all Nations and Countries It came first into the Temple Worship by Divine Institution and into the Christian Church upon just and reasonable Grounds as being a proper Help to Devotion and a great Ornament to Christian Worship It was no part of the Mosaical Law to be abrogated by the coming of our Saviour It is very advantageous for the stirring up the Affections and raising in the People a more Heavenly Temper of Mind when they are about the sacred Offices of Prayer and Praise to Almighty God It will strike a Reverence and Awe upon their Spirits and keep their Minds in a grave and serious Temper It will both raise and calm our Passions as occasion requires * Dr. Sherlock's Serm. p. 7. True Devotional Musick will excite or heighten our Devotional Passions Why then should any Man think it improper for the Worship of God c. * Homily in Ps. 150. St. Crysostom is of Opinion That Organs or Instruments of Musick were to stir up mens Minds to perform their external Worship with some Delight In the Old Testament it served to stir up the Spirit of Prophecy as in the Case of Saul When the Prophets came 1 Sam. 10. v. 5. down from the high place with a Psaltery and a Tabret and a Pipe and an Harp before them and they Prophesyed i. e. Their Minds says the Bishop of Cork being hereby quickened and their Intentions raised towards God the inspired Principle in them began to move in the Divine Praise It is remarkable That Instrumental Musick alone is there made use of as a means to awaken their inspired Souls c. Where you find that Learned Man makes use of the same Expression in a manner which is so much Carped at by the Answerer when also to raise the greater p. 59. Cavil he makes a notable Remark of false Grammar of these instead of this But 't is to be observed he first leaves out the remote Antecedent viz. Instruments of Musick to which these in the Sentence plainly refers So also to shew his Criticisms he finds fault p. 50. with this Expression In the use of Instrumental Musick that it will regulate untuneable Voices For the same Reason he may excuse the unprofitable Servant in the Gospel But this is trisling with a Word Notwithstanding there may be many other uses of Instrumental Musick which it might be proper to mention here for it singly and without Voice or Psalms joyned thereto served