own Hearts and quicken and excite each other by their common Ardour But for singing alternately and by turns I can see nothing of it without Spectacles which I am not fond of using for fear they should spoil my Eyes The most plausible Scripture-Allegation they produce is from the Book of the Revelation where the Apostle represents the four Beasts that were about the Throne above as crying out incessantly Holy Holy Holy Lord God Almighty c. which they strengthen by a parallel Passage in the Prophet Isaiah who brings them in as crying so one to another to which cry of the Beasts the 24 Elders give a sort of an Antiphonal Answer saying Thou art worthy O Lord to receive Glory and Honour and Power c. But we must have a better Key to the Prophetick Visions than hath yet bin found before we can warrantably argue from them in dubious matters I can't find but the Apocalypse is yet a Sealed Book notwithstanding the great Labour and Pains of so many scores of Commentators to open and unfold it who as far as I can discern know better how to overthrow one anothers Schemes and Hypotheses than how to six with any certainty when they have done But as to the matter in hand 't is no way needful to labour for an Answer The Passage in Isaiah plainly refers to the Antient Temple-Worship which can't be admitted a Precedent for Christian Practice till better proof is brought that it was design'd and is fit so to be than is as yet to be met with And it is withal generally agreed that the Images in the Apocalyptic Visions are fetcht from the Law and not from the Gospel consequently what in them relates to Divine Worship refers to the Jewish and not the Christian Mode of it which takes away the force of any Argument that might hence be drawn with reference to the practice of the Apostles or their Contemporaties as to the using any alternate Singing in their publick Assemblies But if what is wanting in Scripture Proof could be made up by Authentick Primitive Records I should be silent For tho I can't fall in with those who represent all the Antients as Giants and all Moderns as Dwarfs and confine Sense Learning and Piety to former Times yet I have a just Veneration for Antiquity and can't particularly for bear having a great regard to the Sentiments and Practice of the Primitive Christians But the worst of it is many of the Allegations with reference to the matter in hand out of the early Ages of the Church run in so visionary a strain that it requires more Credulity than I am master of to lay any stress upon them and as for the rest they are liable to so many Objections that I see not how they can amount to any thing like sufficient Evidence I have indeed read that both the Apostolick College and a Detachment from the Celestial Hierarchy made up the Quire at the Celebration of the Funerals of the Blessed Virgin the Mother of our Lord whose remains with a mournful Ditty both of Angels and Apostles were deposited in Gethsemane where the Angels afterwards continu'd singing for three whole days together which comes from no meaner an Author than the famous John of Damascus who I find was a great Patron of Image Worship and therefore so much in favour with the Blessed Virgin that when his Hand was cut off 't was through her Intercession miraculously join'd to his Body again And tho my Author informs me not yet I suppose this might be the hand which afterwards in a way of Gratitude signaliz'd it self by committing to Writing and conveying to Posterity the foregoing Account of the Funeral Solemnity of his great Benefactrix An admirable Story this to support the Quire what pity 't was it remain'd so long unknown Had it bin publish'd to the World four or five hundred years sooner it might have done good Service and effectually silenc'd all Objections against the Cathedral way but having his kept secret 730 Years it loses its force and all that I can say is Fides sit penes Authorem Let him look to the truth of it The same Author elsewhere very gravely relates a pleasant Passage concerning the Original of the famous Antient Hymn call'd the Trisagion The Story is this In the time of Proclus the Archbishop the People of Constantinople were making solemn Supplications on the account of some portentous Signs which had a threatning Aspect While they were full of Concern and Horror a Boy being snatcht from amongst them was taught by the Angels to sing that celebrated Hymn which ran thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Holy God Holy and Strong Holy and Immortal Hare mercy upon us The Boy when return'd related what he had bin taught by his Celestial Masters and instructed the Multitude who freely sang after him and so averted the Judgments which threatned them But such sort of Narratives are not food for my Understanding with how confident an Air soever they are vented tho for any thing I know there may be some in the World to whom such a Passage as this may sufficiently evince the Jus Divinum of Singing-Boys But to be as grave as the matter will allow me I find it positively asserted and that a great many Ages ago that the Church-Pomp had its first rise from Heaven For Ignatius the third Bishop of Antioch in Syria after the Apostle Peter who also convers'd familiarly with the Apostles saw the Blessed Spirits above upon a certain time singing Hymns to the Sacred Trinity alternately and deliver'd to his Church that way of Singing which he in a Vision had observ'd the Angels using which Tradition was afterwards spread to all the Churches These are the words of as Antient an Author as Socrates the Church-Historian Nicephorus gives the same account of the Original of Alternate Singing So also doth George of Alexandria in the Life of St. Chrysostom Amalarius Walafridus Strabo and sundry others The Great Baronius joins this Angelick Vision of Ignatius with that of the Prophet Isaiah foremention'd and then triumphs in the fulness of his Proof The learned Dr. Beveridge also makes mention of this Vision in such a way as makes it plainly appear that he lays a stress upon it and looks upon his Cause as concern'd in it and so did Dr. Hammond before him But Dr. Comber openly espouses and defends it I know says he some take exceptions at the Vision of Angels from whom he is said to learn this Method but let it be noted that this was an Age of Miracles and that the Holy-Scripture represents the glorious Seraphims singing in this alternate manner So that it is not unlikely that so great a Saint and Martyr might have such a Vision Do but observe how fond these Men are of Visions 'T is pity but they should have their fill of them Let them turn to the Golden Legend
it I 'll give you the Censures of sundry particular Persons of Note and Eminence all along in the Church Dr. Comber in the heat of his Zeal for the Service of the Quire positively asserts that no Christians before our Dissenters appear'd ever found any fault with it As for the Dissenters I undertake not their Patronage tho this I 'll venture to say for them that the most rational and solid of them with whom I have had any Converse lay a greater stress on the Objections to which our Constitution is liable than those that may be started against our Mode of Worship in our Parish Churches But as for the Worship of our Cathedrals there are a great many who never deserted the Communion of the Church nor never intended it who are as much against it as any of the Dissenters And but that I a little know the World it would have amaz'd me that a Man so conversant with Books as Dr. Comber should pretend the Objections against it are of late Date for alas it hath met with opposition ever since it appear'd in the World and bin objected against in every Age. I 'll mention a few Instances of many The Neocaesarean Clergy abovemention'd excepted against it as a Novelty when it was so industriously spread by St. Basil and that not many Years after its first appearance St. Austin when his Mind was calm was much afraid of it I know indeed there is a Passage of his often made use of in favour of the Quire and it can't be deni'd but he once commended it For speaking of the first Introduction of Antiphonal Singing at Milan at which he was present he thus expresses himself How abundantly did I weep before God to hear those Hymns of thine being touch'd to the very quick by the Voices of thy sweet Church-Song The Voices flow'd into my Ears and thy Truth pleasingly distill'd into my Heart which caus'd the Affections of my Devotion to overflow and my Tears to run over and happy did I find my self therein This was his first Apprehension before he had weigh'd matters in an even ballance But St. Austin was not asham'd to change his Judgment witness his Book of Retractations He at first mistook the natural workings of his Passions thrô the influence of Musick for the fervent workings ☜ of a vigorous Devotion a common mistake I doubt among the frequenters of Cathedrals But when he came to himself he saw his danger and thereupon censur'd himself severely for being so tickled with sensual Delight in Divine Worship and heartily blest God for being deliver'd from that Snare He withal expresly declares that he often wish'd that the melodious Singing of David's Psalter with so much art were remov'd from his and the Churches Ears and that he thought the Method which he had often heard was us'd by Athanasius Bishop of Alexandria was the safest who caus'd him who read the Psalm to use so little a variation of the Voice that he seem'd more like to one pronouncing than singing And elsewhere he declares that the same way of Singing as was us'd in Alexandria prevail'd throughout all Africa St. Austin charges it upon himself as a great fault that he was more mov'd with the pompous sort of Singing than the thing sung and that he gave more respect to musical Delights in the Church than was seemly to which he was very prone and which he represents as a great inconvenience of nicely manag'd artificial Concord in that part of Divine Worship I wish those who profess so great a Reverence for Antiquity could but see the force of this Objection as coming from so noted a Father as St. Austin which they are so apt to slight when mention'd by one who stands upon a level with them If I mistake not he liv'd before our English Dissenters appear'd St. Hierom also tho Friend enough in all reason to Pomp and Magnificence in Divine Worship yet drops a Passage that looks askew at the Artists of the Quire in his time Intimating that we are not like Tragaedians to anoint our Throat and Mouth with sweet Modulation that our Theatrical Tunes and Songs may be heard in the Church but we are to sing with Reverence Isidore Hispalensis a celebrated Author in the sixth Century says that the Singing of the Primitive Christians was next akin to Reading the variation of the Voice was so very small and as for that pompous way of Singing which had a little before his time bin introduc'd into the Western Church he says 't was brought in for the sake of those who were Carnal and not on ☞ their account who were Spiritual that those who are not reach'd or affected by the Words might be charm'd by the sweetness of the Harmony In my Apprehension this is not much in favour of the Quire Rabanus Maurus who was a Disciple of the famous Alcuine freely declares himself against Musical Artifice and Theatrical Singing in the Worship of God and only for such as may move compunction and may be clearly understood by the Hearers Thomas Aquinas who is universally reputed the solidest of the Schoolmen declares against musical Instruments in divine Worship which together with the pompous Service of the Quire he seems to intimate were Judaical He says Musical Instruments do more stir up the mind to Delight than frame it to a right Disposition In the Old Testament such sensitive helps were more needful and they were figurative of something but now he says he sees no reason for them John Wickleff that early Detester of the Corruptions which had overspread the Church declar'd against the Ecclesiastical Singing He was altogether against the Cathedral Service and that Ceremonious Worship which the Popes of Rome in all Parts so zealously promoted He mightily contended for the Abolition of the several Offices and Canonical Hours c. After him among others Erasmus very freely in his wonted manner inveighs against the Cathedral Chanting There is says he a sort a Musick brought into Divine Worship which hinders People from distinctly understanding a word almost that is said Nor have the Singers any leisure to mind what it is they sing nor can the Vulgar hear any thing but an empty sound which delightfully glides into their Ears What Notions have they says he of Christ who think he 's pleas'd with such a Noise and afterwards We have brought says he a tedious and frolicksom sort of Musick into the House of God a tumultuous noise of different Voices such as I think was never heard in the Theatres either of Greeks or Romans For the keeping ☜ up of which whole flocks of Boys are maintain'd at great Charges whose Age is spent in learning such gibble gabble while they are taught nothing that is good and useful a whole troop of lazy Lubbards are also maintain'd merely for the same purpose At such cost is the Church for a thing that 's pestiferous Whereupon he wishes it
were exactly calculated how many poor Men might be reliev'd and maintain'd out of the Salaries of these Singers A very good wish I may possibly make an Essay towards such a Calculation in my next He particularly reflects upon the English for their fondness of this sort of Service So that I find 't is not of late days only that my Countrymen are degenerated from the old Brittans Cornelius Agrippa who was Counsellor to the Emperor Charles the 5th vehemently also inveighs against the Church Musick and says That 't is so licentious that the Divine Offices Holy Mysteries and Prayers are chanted by a company of wanton Musicians who are hir'd with a great sum of Money not to the Hearers Understanding but merely for wanton tickling The Church being sill'd with belluine Clamours while the Boys whine the Descant others bellow the Tenour others bark the Counterpoint others squeak the Treble others grunt the Base and they make that many sounds may be heard but no Words or Sentences almost be understood but the Authority of Judgment is taken away both from the Ears and Mind Zuinglius the first Reformer of the Helvetian Church is very warm also upon this Point It is evident says he that the Ecclesiastical Chanting and the roaring in our Temples which are scarce understood by the Priests themselves is a most foolish and vain abuse and a most pernicious hindrance to Piety I might mention John Calvin also but that I know his Authority won't go far with those whose Conviction I would gladly promote But Cardinal Cajetan is an Unexceptionable Man as great an Enemy as he was of the Reformers he yet herein agrees with them declaring that it may be easily gather'd from 1 Cor. 14. that 't is much more eligible and agreeable to the Apostle's Mind that the Sacred Offices should be distinctly recited and intelligibly perform'd in the Church without Musical and Artificial Harmony than so manag'd as that with the noise of musical Organs and the Multitude Clamours and Quavers and absurd Repetitions of affected Singers which seem as it were devis'd on purpose to darken the sense the Auditors should be so confounded as that no one should be able to understand what was sung Polidore Virgile also tho an Italian writes to the same purpose Now says he the Chanters make a noise in the Church and nothing is heard there but a Voice and others who are present rest satisfi'd with the consent of the Crys no way regarding the meaning of the words And so it is that among the Multitude all the esteem of Divine Worship seems to rely upon the Chanters altho generally no sort of Men are lighter or more wicked the Spanish Index Expurgatorius pag. 72. order'd these words to be left out in following Impressions and in the same place speaking of the Quire he saith I may say that these are for the most part brought into our Ceremonies from the old Heathens who were wont to sacrifice with Symphony as Livy witnesseth Lib. 9. Nay Lindanus Bishop of Ruremond continues even after the Reformation in the same Tone and bitterly complains of the Musicians and Singers that have possest the Church whose Singing is nothing else but a Theatrical confusion of Sounds which rather tends to avert the minds of Hearers from that that is good than raise them to God and declares that tho he had oft bin present and was as attentive as well he could be to what was sung he yet could hardly understand any thing the whole Service was so fill'd with Repetitions and a confusion of different Voices and Tones and rude Clamours And thereupon he praises those who expell'd this sort of Musick out of their Churches as a profane hindrance of Divine Worship and a device of humane Vanity rather than admitted and continu'd it for the gaining the Applause of the Light and Frothy And now Sir what think you of Dr. Comber's Assertion that none objected against the Cathedral Service till the Dissenters appear'd I doubt the Doctor would not willingly have them grac'd with such Patrons as the Persons mentioned I know indeed 't will be reply'd that the forecited Censures were level'd against the Service of the Quire in the Popish Churches but till it can be made appear that it is even in our Protestant Churches free from the things excepted against their Objections have an equal force And really tho I have bin abroad and had Opportunity of seeing the Popish way yet bating the Language I can discern little difference between their Worship and ours as manag'd in our Cathedrals I 'll add one Authority more which with some possibly may outweigh all the rest and 't is that of the 32 Commissioners who were in the Reign of H. 8. and Edw. 6. appointed by Act of Parliament to examine all Canons Constitutions and Ordinances Provincial and Synodal and to draw up such Laws Ecclesiastical as should be universally observ'd The same thing was also reviv'd in the Reign of Queen Elizabeth but quickly dropt and saith the Reverend Bishop Burnet to the great prejudice of our Church it hath slept ever since The Persons deputed for this purpose were Cranmer Archbishop of Canterbury Ridley Bishop of London Ponet Bishop of Winchester Goodrick Bishop of Ely Coverdale Bishop of Exeter Hooper Bishop of Glocester Knight Bishop of Bath Scory Bishop of Rochester Mr. Taylor of Lincoln Mr. Cox the King's Almoner Parker of Cambridg Latimer Cook Peter Martyr Sir John Cheke John a Lasco Mr. Peter Mr. Cecyl Sir Tho. Smith Mr. Taylor of Hadleigh Dr. May Mr. Traheron Dr. Lyel Mr. Skinner Justice Hales Justice Bromley Goodrick Gosnal Stamford Carel Lucas and Brook Recorder of London The flower of the English Nation for Sense and Learning Sacred and Polite Literature Tho the Design came not to Maturity yet may we in their unfinish'd Tract since publish'd under the Title of Reformatio Legum Anglicarum as to the several Points whereof they treat see the Judgment of a set of as valuable Men as this Nation could perhaps ever have afforded for consulting together about a matter of so great Moment Now in this Discourse of theirs when they come to treat of the Vocal and Instrumental Musick us'd in the Cathedral Service they declare they are for having it quite taken away ☞ It would almost tempt a Man to wonder with what 〈…〉 can pretend to have so great a Veneration for our first 〈…〉 as they do when yet they so zealously defend and are 〈…〉 retaining what they thought better abolish'd and quite rem 〈…〉 And thus Sir I have finish'd the Authoritative part 〈…〉 Argument wherein I think I have bid fair for proving 〈…〉 tiquity and Authority don't so far favour our Cathedralists seem to imagine The reasoning Part remains behind 〈…〉 but recollect what past at our Conference what Argument urg'd and how Objections were answer'd I should hope 〈…〉 many might be convinc'd If you 'l show this to the honest I and be so kind as to let me know his Censure and Resentmenâ— try what I can do and at the same time endeavour 〈…〉 Animadversions and a further clearing of the matter Yours N. â— Mat. 26. 30. Acts 16. 25. Eph. 5. 19. Col. 3. 16. Ad An. 60. Num. 24. Rev. 4. 8 c. Isa 6. 3. Jann Damascen Serm. 2. de Dorm Deiparae De Fide Orthodoxâ Lib. 3. cap. 10. Socrat. Eccl. Hist Lib. 6. Cap. 8. * Lib. 13. c. 8. 1 De Eccl. Off. Lib. 4. Cap. 7. 2 De Rebus Eccl. Ch. 25. 3 Ad An. 60. N. 24. 4 Cod. Can. Eccl. Prim. Vind. ac Illust L. 3. c. 5. §. 8. 5 In his View of the Directory or Vindication of the Liturgy c. 6 In his Original and Vse â—f Liturgies 80. p. 27. Cod. 28. De vitâ contemplat Hist Eccles Lib. 2. cap. 16 17. Soz. Hist Eccl. Lib. 1. cap. 12. Acts 15. 1 8. De Emend Temp. Lib. 6. Miscel l. 1. c. 3. Panst Cath. T. 3. L. 20. c. 22. §. 68 69 70. c. In his Life of St. Mark Tho. Bruno his Dissert de Therapeut adv H. Vales C. Plin. Epist Lib. 10. Ep. 94. Of Liturgies Oct. p. 23. Vossii Comment in Ep. Plinii de Christianis De Linguae Lat. Elegantiâ l. 2. c. 59. In his Introduction to Vol. 1. of the Live of the Primitive Fathers Rosini Antiq. Rom. l. 3. c. 20 â—â—tull ad â—â—â—orem L. 2. 6. â—â—scourse of â—â—turgies p. Apost Constit l. 2. c. 57. Ou Pin Bibliâ—th des Autheurs Ecclesiastiqu Tom. 1. pag. 15. â—d pag. 31. Cottel Jud. de Const Apost Jud. de Canon Apostol c. 17. Observationes in Annot. Beveregii in Can. S. Apost In Apologiâ secundâ Tertul. de Animâ cap. 9. Apolog. c. 2. cap. 39. Hist Eccles lib. 10. cap. 3. Cap. 4. Eus de Vit. Constant l. 4. c. 43 44 45. Cap. 70 71. Theod. Hist Eccl. Lib. 2. cap. 24. Sozom. Hist Eccl. Lib. 7. cap. 3. c. 11. Sozom. Hist Eccl. l. 7. c. 23. Socrat. Eccl. Hist l. 3. c. 18. Theod. lib. 3. c. 10. Soz. Hist Eccl. l. 7. c. 10. Concil Laod. Can. 15. Baron ad An. 60. N. 28. Hist Literaria Pars 1. p. 687. Basilii Ep. 63. Confess l. 9. c. 7. De Eccl. Off. l. 1. c. 7. Ambrosii Lit. 22. Confess l. 9. c. 7. Socrat. l. 6. c. 8. Sozom. l. 8. c. 8. Chrysost Hom. 1. de Verb. Isaiae 1. 5. p. 128. Conc. T. 1. p. 496. Bede Hist Eccl. l. 2. c. 2. Spelman Concil Platina in vitâ Vitaliani Baron ad An. 679. N. 10. Baron ad An. 787. N. 106. Of Liturgies Oct. p. 88. Confess l. 9. c. 6. Conf. l. 10. c. 33. Ep. 119 Hier. Epist ad Rusticum De Ecclesiast Off. l. 1. c. 5. De Institut Cleric l. 2. c. 48. In 22. q. 91. a. 2. 4. Catalog Test Ver. l. 18. Comment on 1 Cor. 14. 19. De Vanitate Scientiarum cap. 17. Zuinglii Act. Disp 2. p. 106. In 1 Cor. 14. De Invent. rerum l. 6. c. 2. ☞ Lindan Panopliae l. 5. c. 7. De Divinis Officiis c. 5.