Members of the Church of England are more Conspicuous for Holiness more Eminent for a Good Life than those of Others it is incumbent upon our Author to make good if he shall adVenture to Assert it But then he must not only prove that this Church is the best part of the Reformation but by far the best part So that this Church of his must surpass all other Reformed Churches with a high degree of Transcendency But he will prove the Church of England to be the best part of the Reformation and by far the best part too And this from a passage of the Learned Causabons The Passage this Ser. p. 14 15. If my Judgment does not fail me the sincerest part of the Reformation is in England where together with the study of Truth flourisheth also the study of Antiquity 1. It is observable that the Learned Causabon saith that the sincerest part of the Reformation is in England He doth not say that the best part of the Reformation is to be found in the Cathedrals only or in those few Parishes where they have Organs in their Churches Nor doth he say that the sincerest part of the Reformation is only to be found in the Church of England as a Body distinguished by some peculiar Rites and Old Canons from the rest of the Protestant Churches in the Nation No he only says that the sincerest part of the Reformation is in England 2. That the study of Truth and Antiquity flourishes in our Nation is undeniable But then it is as evident that Forreign Reformed Churches have had many Learned Divines amongst them eminent for the study of Truth and Antiquity and have at this day Such in the French Churches were Daille Blondel Cloud c. such in the Dutch Churches were Salmasius Rivet c. And at present there are many in the Belgick Provinces of the Reformed who are Eminent for the Study of Truth and Antiquity Such are the very Learned Spanheim Leydecker Triglandius Witsius Gronovius c. Ser. p. 15. Our Author for the greater Commendation of his Church saith This truly was and is the Design and Glory of our Church that it retains the Doctrine and Practise of the Primitive Chuch while it throws off the Corruptions and errors that were foisted into it in after Times But 1. Does the Church of England retain the Doctrine and Practise of the Primitive Church I rejoice to hear it Has it thrown off all Corruptions and Errours which were foisted into the Church in after-times Good News But I wonder then how our Authors Church came to Practise upon the Organ For there was no such Musick in the Primitive Churches as I think I have proved for 600 Years there was no sound of the Organ to be heard in the Christian Assemblies This was foisted into them in after-times Beside how came kneeling at the Reception of the Lord's-Supper to be used in our Church Whereas it was not Practised by the Primitive Christians Nay Genuflection was forbidden by the Custom of the Catholick Church and the Canons of the greatest General Councels on any Lords day in the Year And this Custom continued a Thousand Years in the Church as Mr. Baxter in many of his Books has proved The Cross in Baptism as a Dedicating Sign and as used in the Church of England was not found in the Primitive Churches Bowing at the Name of Jesus was no Primitive Practise The Exercise of the Power of the Keys by a Lay-Chancellour is not a Practise found in the Primitive Church The Imposing of Ministers upon Parishes against the consent of the People was no Primitive Practice The Excluding Parents from entring their Children into the Covenant at Baptism is not to be found the Practise of the Primitive Christians A Choir of Singing-Men and Lads was what the Primitive Churches were unacquainted with The Composing of a Liturgy and imposing it upon all Ministers to be invariably used by them was no practise of the Primitive Church at least for 300 or 400 Years The making the Surplice the condition of a Ministers Exercising his Office in Publick was not found in the early times of Christianity These things considered it is strange our Author should pretend that the Practise of his Church is so very agreeable to those of the Primitive Christians I suppose by the Primitive Church he intends the Church in some of the later Ages of Christianity 2. Do not the French and Dutch Churches those of Piedmont and the Protestant Churches amongst the Cantons c. retain the Doctrine and Practise of the Primitive Churches Let our Author prove they do not And this is their Glory too that they have thrown off the Corruptions and Errors that were foisted into the Church in after-times But our Author proceeds in the Commendation of his Church It allows saith he and maintains what is agreeable to Reason Ser. p. 15. Decency and Good Report whereby God may be Worshipped among us in Spirit and in Truth with Beauty and Devotion 1. And do not the Forreign Reformed Churches do the like Have they any thing of Indecency or Ill-report to be found in their Worship Is there any thing Unreasonable in their Devotions 2. That God may be Worshipped with Beauty says our Author What he intends by Beauty I know not some account a Meretricious Bravery and Paint to be Beauty The Papists Worship God with a great deal of Pomp and Gaiety and this they stile a Worshipping of God in Beauty They have Organs they have Altars they have Burning Lamps even by day in their Churches their Temples are curiously trimm'd and Adorned and this they account adds to the Beauty and Splendour of their Worship I hope our Author does not intend such a Beauty as this if he does he will find the generality of the Reformed Churches are against him and they will tell him that Gospel Worship in its Native Simplicity is its greatest Beauty If an External Bravery if Gaudy Temples and Glittering Ornaments are the Beauty of Worship then they of the Romish Communion will justly pretend to a more Beautiful Worship than his Church can Our Author continues to applaud his Church by saying Ser. p. 15. She retains the use of the Organ but not as it were absolutely necessary or as if the Essence of the Church did consist in it or that there could be no Church without it but only as to its benè esse its Flourishing estate An excellent remark this For 1. Doubtless the Essence of the Church doth not lie in a few tweedling Organ-pipes it would be wonderfully strange if it should 2. But yet the same Organs are necessary to its benè esse its Flourishing estate So that altho' the Church may be a Church without them yet the Church cannot be in a flourishing Condition without them But how does our Author prove it What mighty Arguments does he produce for the Confirmation of this Momentous Assertion Alas as to that matter
after their own heart and their own eyes after which they used to go a whoring So that these rites were to prevent their falling into Idolatry and their following the vain Fancies of their Heathen Neighbours Methinks Mr. Cotton †Of singing of Psalms p. 6. saith well Suppose Singing with Instruments was not Typical but only an external Solemnity of Worship fitted to the solace of the outward senses of Children under age such as the Israelites were in the Old Testament Gal. 4.1 2 3. Yet now in the grown Age of the Heirs of the New Testament such external pompous Solemnities are ceased and no external Worship reserved but such as holdeth forth Simplicity and Gravity nor is any Voice to be heard now in the Church of Christ but as is significant and Edifying by Signification 1 Cor. 14.10 11 26. which the Voice of Instruments is not These things being duely weighed I presume there may be good Reason to call in Question the truth of our Authors Proposition viz. That if Instrumental Musick had been part of the Ceremonial Law then would it have been Typical But our Author proceeds Ser. p. 34. And it is proper now in the Christian Church to stir up mens minds to compose their thoughts and to inflame their Devotion therewith as it was in the Reign of David and therefore as reasonable it should be continuâ—d I Answer 1. God has appointed means sufficient under the Gospel for these ends The word preached Sacraments administred the singing of Gods Praises with the Voice and Vocal Prayers presented are destined to the stirring up of Mens Minds to the Composing of Mens Thoughts and the inflaming their Devotions And there needs not the Supplement of Organs 2. God suited means then to the Infant State of the Church And he has suited means now to its more grown state means proper to inflame Devotion 3. If Instrumental Musick be so useful now to stir up Mens Minds c. what is the reason that the Apostles used it not And that there was nothing found of it amongst the Primitive Christians What were there none amongst them who needed to have had their Affections stirred their Thoughts composed or their Devotions inflamed Thus I think I have fully Vindicated the Argument of the Geneva Annotators against the use of Instrumental Musick in Christian Churches from the Cavils and feeble Assaults of Mr. Newte So that their Argument still stands in its full force And it is apparent that Instrumental Musick was a part of the Ceremonial Law or I would rather say enjoyned by the Ceremonial Law or of that ritual Worship which was suited to the Carnality and Minority of the Jews and was to have its continuance only till the Messiahs Reformation set up a better Law and Worship Give me leave to present you with a pertinent passage of the Learned Dr. Lightfoot †* His Works Vol. 2. p. 1060. saith he Christ abolished the Worship of the Temple as purely Ceremonious but he perpetuated the Worship of the Synagogue reading the Scriptures Praying Preaching and Singing of Psalms and transplanted it into the Christian Church as purely Moral Now Instrumental Musick was part of the Temple Service and peculiarly so and was never used in the Jewish Synagogues or in their Parochial Service and therefore ought to be laid aside with the other Numerous Rights of the Jewish Religion And we have no more warrant to recal it into the Christian Church than we have to introduce Incense Lamps or Silver Trumpets Secondly But he propounds a second Objection to which he likewise attempts a Reply Ser. p. 34. The Objection he states thus That Instrumental Musick is not so edifying in the Christian Church as we plead for nor so proper where we are not to Worship God with external Ceremonies and the outward formality of serving him as the Jews did but in Spirit and in Truth and for this reason Instrumental Musick ought to be abolished This Objection thus expressed is I confess not so clear as I could wish it What many of our Divines against the Papists assert is this viz. That Christians are to Worship God in Spirit and Truth without a Multiplicity of Pompous Rites and Gaudy Ceremonies which God has not Instituted which are adapted to please the Senses rather than to Edifie the Minds of Men. They may gratifie a vain Fancy but they are not suited to the Spiritual Nature of Gospel Worship and are inconsistent with its Simplicity This is supposed by many to be sufficient ground to exclude Instrumental Musick out of Christian Churches But our Author will confute this I Answer saith he It is no way repugnant to the most Spiritul Worship whatsoever Ser. p. 34. but so far from being prejudicial to it that it is highly advantagious to make the Christian Worship the more Spiritual and to stir up the Affections of the Soul in order thereto But to try the strength of this Answer 1. Is Instrumental Musick no way repugnant to the most Spiritual Worship whatever Many have thought it so and experience has taught them that they have not thought amiss For instead of heightning the Affections in the Worship of God it rather distracts the mind and diverts it from being intent upon the matter sung I have been frequently an Auditor to this sort of Musick and I must profess from experience I have sadly found it to have had this effect upon me It has rather distracted my thoughts than any thing intended my Devotions And multitudes have complained of the same 2. The Papists will say the same of their Crucifixes of their lighted Candles of their Sacred Relicks and the other many pompous Rites to be found amongst them namely That they are no way repugnant to the most Spiritual Worship whatever but that they rather contribute to the rendring the Christian Worship the more Spiritual What is there to be said for an Organ which a Papist will not say for a Crucifix Will it be said that an Organ affects the Soul by the Ear And a Papist will say that a Crucifix will affect the Soul by the Eye And what matters it by what sense the Soul be affected so it be affected For my part I cannot see what our Author can say in this Case for his darling Instrument but what a Papist upon as good ground may say for his Crucifix But to recommend his Organ the more he adds Instrumental Musick is highly advantagious to make the Christian Worship the more Spiritual But 1. You must pardon me for once if I take leave to tell you that I am pretty confident that this Author is the first Divine amongst Reformed Protestants who has asserted this 2. If Instrumental Musick will make the Christian Worship the more Spiritual then will it be the less Spiritual without it and then will it follow that the Apostles and Primitive Christians Worshipped God in a less Spiritual manner than do Mr. Newte and his Congregation
However meanly this way of making Melody in our Hearts to the Lord may be thought by some It has been certainly of above a Thousand Years standing in the Christian Church Ser. p. 13. And been received and approved of by the Reformed as well as the Popish Churches and therefore no part of Popery Here the Author offers to our Consideration Two things 1. The Antiquity of this Church-Musick 2. It s use in the Reformed Churches 1. The Antiquity of Instrumental Musick as used in the Worship of God He saith It has certainly been of above a Thousand Years standing in the Christian Church 1. Suppose this be granted him yet for 600 Years by our Authors Confession the Christian Churches were Strangers to them So that in the purest and best times of Christianity there were no Organs resounding in their Temples After the four first Centuries many Superstitions found way into the Christian Churches And after that time as Dr. Cave saith * Caves Preface to Prim. Christ The Life and Spirit of Christianity did visibly decline apace And when the Spirit and Life of Christianity declined no wonder if Organs and Latine Service and many other such Superstitious usages met with Admittance and Approbation None pretend as far as I can learn that Organs were used in the Publick Worship of Christians till the time of Pope Vitaliane He was the First who recommended the use of Instrumental Musick to Christian Assemblies And I cannot see any reason Protestants have of being the more fond of it because first introduced by a Pope 2. But then it is somewhat doubtful whether Instrumental Musick had so early an admission into the Christian Church as our Author pretends But of this I have delivered my thoughts before 3. Many Corruptions in Worship have been of a Thousand Years standing in the Christian Church Altars Idolatrous Images Latin Mass c. can plead as great Antiquity as Organs But I suppose this is not enough to render the Sacred use of these things Warrantable 2. As to the use of Organs amongst the Reformed he saith They have been received and approved of by the Reformed Ser. p. 13. To confirm this he adds The Opinion of Luther Calvin and their Followers will bear me out in this whose Judgments in this matter I shall just mention 1. Luther he saith approved of this sort of Church-Musick Did he so If our Author had fairly proved it I might have been inclined to believe it But what Evidence does he give of it Why truly just none at all He cites us a Passage from somebody it is true for he tells us not whom who hath written the Life of Luther which he imagines may import some such thing The Passage as our Author Translates it is this Luther speaking of the Communion Service that it ought to be in the Mother-Tongue saith I rather wish than promise it being not sufficient for so great a work for it requires both Musick and a Spirit and then he Laments the want of Poets to Compose and sing Godly Songs But to this a few things 1. I wish he had told us where we might have found this passage that we might have arrived to the greater satisfaction about it I have consulted Melchior Adam's Account of Luther's Life and I cannot find it there 2. But supposing this for Truth that Luther had thus delivered himself I cannot see what Advantage our Author's Cause will have by it What if he had said That the Translating the Communion Service into the Mother-Tongue required both Musick and a Spirit Must it presently be supposed that he understood it of Instrumental Musick What! Is there no other sort of Musick than Instrumental Ay but he Laments the want of Poets to Compose and sing Godly Songs Admirable proof that he approved of the use of Organs in the Publick Worship of Christians What! cannot a Person speak of Composing and singing Godly Songs but presently our Author must Alarm us with the lowd noise of Musical Instruments If this is all the Proof he can produce to Evidence Luther's Approbation of this sort of Church Musick it had been better he had held his peace and said nothing at all 3. But whatever our Author suggests I am inclined to believe that Luther ne're approved of the use of Instrumental Musick in the Worship of God under the Gospel but rather disliked it For Eckard saith this of Luther Fascicul c. 21. p. 639. Quod Organa Musica inter Baalis insignia refert i. e. He numbers Instrumental Musick amongst the badges of Baal This passage methinks does not look as if he had been a Friend to this sort of Musick But adds our Author His Followers it seems who must be supposed Ser. p. 13. to have best understood their Teachers meaning have affected it for in great part of Germany Sweedeland Denmark Switzerland and part of Poland where his Doctrine is received they have the Exercise of Vocal and Instrumental Musick in the Worship of God as we have 1. I own that some of the followers of Luther have Instrumental Musick as well as Vocal in their Publick Worship But in this they have left their Master as they have apparently done in some other Cases 2. What if some of the Lutherans approve of the use of Organs in the Worship of God Do they not also approve of many other things in Divine Worship which other Protestant Churches justly condemn Such as Auricular Confession Singing of Psalms in Latin the use of Crucifixes in their Devotions though it must be confessed they adore them not they pay not Divine Honour to them yet they use them to excite their Affections Have they not the Pictures of the Trinity in their Churches And are they not Zealous Sticklers for the absurd Doctrine of Consubstantiation In many of their Publick Churches in the time of Divine-Service you may hear the sound of Horns of Vials of Organs of Voices c. Will this prove such a Medley of sounds to be Lawful in Christian Assemblies 2. But now let us attend the Evidence he produceth to prove Calvin and his Followers to have been Approvers of this sort of Church-Musick Ser. p. 14. So likewise Calvin saith he gives his Approbation of it in some places but being a Man of intemperate heat and passion is inconsistent with himself in others I shall only mention one which is his Comment on Amos 6.5 where he highly commends David that whereas being Musical and a Lover of Musick he might privately have delighted himself therewith when he was now in peace and ease and past all his Dangers yet he chose rather Musical Instruments to the Exercise of Devotion that he might thereby raise his mind towards God And that they sounding the Praises of God in the Temple he might excite both himself and others to the study of Godliness Three things are very Remarkable in this Discourse of our Author 1. He Asserts boldly that Calvin approved
Organical Musick into the Sacred Assemblies of Christians These Prophets were Persons who wholly devoted themselves to Religious Studies and Exercises such as Preaching Praying and Praising of God c. And sometimes God communicated to them the Knowledge of future things These Persons came down from the High-place where at that time perhaps they had been offering Sacrifice Pool's Annot in Locum And altho' they were wont to perform that Exercise of Singing Gods Praises either in their Colledge or in the place of their Sacrifices yet now they did it in the descent of the Hill And they made use of Musical Instruments for the Exhileration and Excitation of their Spirits as Prophets and other Persons at that time were wont to do as being an Ordinance of Divine Appointment But let us see how our Author will improve all this to infer the Lawfulness of Instrumental Musick in the Worship under the New-Testament Dispensation Ser. p. 22 23. In both which places it is observable that 't was nothing but Instrumental Musick which was made use of in those cases to awaken their Souls and to stir up the Spirit of Prophecy in them And from thence I argue a Fortiori If these were able to stir up the Inspired Principles of their Souls for such a Mighty thing as the conveying the Prophetick Spirit into another among the Jews certainly they may well be concluded proper and useful for the stirring up the Spirit of Prayer and to move the Affections of the Soul that they may be the fitter for the Worship of God in the Christian Church To which Learned passage I have a few things to say As 1. He talks of Stirring up the Spirit of Prophecy in them and stirring up the Inspired Principles of their Souls As if the Gift of Prophecy had either been a Natural Faculty or an Infused Habit which they could have awakened to action at pleasure His Expressions can import no less than the Spirit of Prophecy was according to our Author a permanent inspired Principle in the Soul whose acts a Person might elicite when ere he had a mind But if I mistake not the Sacred Scriptures will better inform him in this matter Be pleased to consult those Texts at your leisure 2 Kings 4.27 Numb 15.33 34. Vid. Witsii Miscel Sacr p. 15. Levit. 24.12 Nay the Text he had just before cited 2 Kings 3.15 where it is said And it came to pass when the Minstrel played the hand of the Lord came upon him would have better instructed him if he had but attended to it The hand of the Lord came upon him does not I suppose import an internal Principle Prophecy was not an inherent Principle but a Gift of God which he bestowed on whom and when he pleased Be pleased to consult Pool's Synopsis on 2 King 3.15 and you will there find enough to give you satisfaction in this Point So that what our Author has advanced here I look upon as a fundamental Mistake as to the present Argument and so what he builds upon it must of consequence be precarious 2. Therefore I take leave to deny that Instrumental Musick in the alledged Cases was made use of to stir up the Spirit of Prophecy in the mentioned Persons Altho' this Author confidently asserts it The Texts he has produced say no such thing The Spirit of Prophecy was not a Dormant Habit in the Prophets which needed to be awakened by the Melody of an Harp or a Timbrel I wonder who taught our Author thus to speak 3. Now for his Illation hence If these were able to stir up the Inspired Principles of their Souls for such a mighty thing as the conveying the Prophetick Spirit into another among the Jews certainly c. Certainly the Author was half a sleep when he pened this passage For 1. Here is a want of true Grammar What is the Antecedent to these What Instrumental Musick in the Singular Number Cavete Grammatici for ought I know may be as pertinent here as Cavete Scote in another place 2 But in the next place we have a most notable Discovery which I believe none ever stumbled on before I could wish some Learned Person or other would put it into the next Edition of Pool's Synopsis For I am satisfied it is not there as yet Now this mighty discovery is That the Inspired Principles in the Souls of the Prophets could do such a mighty thing as to convey the Prophetick Spirit into another Person What their Inspired Principles convey the Prophetick Spirit into another Whence learns he this strange Paradox I very much question the truth of it and would beg our Author to prove it substantially when he shall oblige the World with a second Edition of his Learned Sermon But if he will prove it to purpose he must be sure to do these two things 1. He must prove that the Spirit of Prophecy was the Inspired Principles of the Souls of the Prophets That alone will I fear prove a pretty difficult Province 2. He must prove that the Inspired Principles of the Souls of the Prophets were capable of conveying the Prophetick Spirit into another And this I presume he will find a desperate task 4. But from all this he would infer that Instrumental Musick may now be used in Christian Churches to stir up the Spirit of Prayer But I still deny the consequence All that can duly be inferred from these instances is only thus much viz. That Persons now in these times of the Gospel may make use of an Ordinance of God for the Excitation of their Devotions and for the Composing of their Disturbed Minds that they may serve God the better Instrumental Musick was then an Ordinance of God now no longer such But I have already alledged several reasons against such an inference as our Author here makes Ser. p. 24. But our Author comes at length to read us a long Lecture of the great power of Musick and takes a great deal of pains to inform us in the Admirable effects which have sometimes been produced by it And here he treats us with the Instance of the Famous Musician who played before Alexander and with that of Terpander And tells us how Achilles's fury was appeased by Musick And then refers us to Plutarch of Musick to be farther instructed in this matter He acquaints us out of Grotius what admirable feats Pythagoras Asclepiades Damon and Xenocrates did by the means of it And to make a little addition to our Authors Historical Gleanings in the present Case I remember Theophrastus tells us that it has cured the pain of the Sciatica or Hip Gout As the Learned Athaenaeus * Dypnos Lib. 1. c. 11. A. Gell. Lib. 4. c. 3. cites him and saith another †Martin Capell Lib. 9. Febrem curabant vulneraque veteres cautione c. The Ancients cured Fevors and Wounds by Singing Wonderful doubtless has been the power of Musick But if the Musick of the