The figures or types of the Old Testament by which Christ and the heavenly things of the Gospel were preached and shadowed to the people of God of old : explained and improved in sundry sermons / by Mr. Samuel Mather ...

THE SUPERSTITIOUS VANITY OF THE POPISH MUSICK IN THE WORSHIP of GOD.

THis is such a strange superstitious Vanity that it is gene∣rally accounted in these knowing times, as it was of old by Justin Martyr (Quest. & Resp. 107) childish and ridi∣culous, insomuch that it doth expose the Papists and their way of Worship to much contempt and laughter: and therefore I should have thought it needless to speak much against a thing so gene∣rally exploded, but that Mr. R. B. hath discovered and declared himself for it, as a thing in it self lawful and warrantable. His words are these;

For Organs or other instruments of Musick in Gods Worship, they being an help, partly natural and part∣ly artificial, to the exhilerating of the Spirits for the Praise of God; I know no argument to prove them simply unlawful, but what would prove a Cup of Wine unlawful, or the Tune, and Meeter, and Melody of Singing unlawful: but yet if any would abuse it, by turning Gods Worship into carnal Pomp and Levity, especially by such non-inteligible singing or bleat∣ing, as some of our Choristers used, the common people would have very great cause to be weary of it, as accidentally evil.

Thus he, Disp. of Humane Cerem. p 412. But Bellarmine hath said more then this for it in fewer words. Cum & habeamus (saith he) exemplum Testamenti veteris, & experiamur devotionem per

eam excitari & taedium minui, Bell. de Missa. lib. 2. c. 15. and he gives as grave and learned Counsel against the abuse of them. In ipsis Organis (saith he) non nisi res sacras & pias sobrie & gravi∣ter exprimendas, neque enim leve peccatum est, siquis lascivum ali∣quid Organis ludat & audientium animos non ad pietatem, sed ad a∣morem mundi accendat. Bell. de Bon. Oper. in particul. lib. 1. cap. 17. The answering of which objections and pretences will sufficient∣ly discover the vanity and groundlesness of this Superstition, and that it is more then accidentally evil.

And first to that plausible Objection of Bellarmine from the use of them in the Old Testament, to begin with the strongest Argument first: for this is the most specious, and hath the great∣est seeming weight. But though the Jews had Musical Instru∣ments in the Worship of God under the Law, yet that they are no part of Gospel-worship: these Considerations may evince.

First, There was then a clear word of Institution for them. The Trumpets of Silver and Cornets of Horn were instituted by the hand of Moses, Numb. 10. in the ten first verses, and Levit. 23.23, 24. we read also in Moses his time of Timbrels used in the publick Praises of God by Miriam the Prophetess, Exod. 15.20. and in Davids time we read of Organs also, and ten-stringed Instruments, and Cymbals of Brass, and Harps, and Psalteries of fine wood, 2 Sam. 6.5. Psal. 149.3. and 150.4. 2 Chron. 16.4, 5. and these Musical instruments were not brought into Gods Wor∣ship by David of his own head, but by Authority and Direction from God. For so was the Commandment of the Lord by his Pro∣phets, saith the Text, 2 Chron. 29.25. and therefore they are cal∣led the musical instruments of God, 1 Chron. 16.42. and instruments of Musick of the Lord, 2 Chron. 7.6. with relation to God as the Author and Institutor of them. For the Lords Name in the Scri∣pture phrase is never set upon things of Humane invention, but only upon things of Divine institution; as the Lords Supper, the Lords Day, the Lords Feasts, the Lords Altar, &c. so here the Lords Instruments of Musick. And indeed had there not been such a Stamp of God upon them, they had been abominable; and those words of God by the Prophet Amos, 5.23. might justly

have been applied unto them, Take away from me the noise of thy Songs, for I will not hear the melody of thy Viols; or of thy Organs, as some translate that word, vid. Tarnov. in loc. For the Lord re∣jects with loathing whatever he hath not commanded, respuit quicquid non praecepit, as Calvin observes upon that text: A text which condemns the mutterings of the Mass-Priests, and the bellow∣ings of the Friars and Nuns, wherwith the Churches and Chappels in the Papacy eccho; to use the words of the learned Lutheran Tarnovius upon that place.

But there is not one word of Institution for them under the Gospel, neither expresly nor by Consequence: but on the con∣trary, they are clearly cashiered and excluded out of the Gospel-worship, by that general Rule which the Apostle lays down con∣cerning all the parts of Gods Worship, 1 Cor. 14 26. let all things be done unto edifying, with ver. 15. I will sing with the Spirit, and I will sing with Ʋnderstanding also; and vers. 11. If I know not the meaning of the Voice, he that speaketh shall be a Barbarian to me. From all which the Rule is evident, that no Voice is now to be heard in the Church of Christ, but such as is significant and edifying by signification, which the voice of Instruments is not. Mr. Cott. of Singing Psalms cap. 1. pag. 6. The Chaunters and Choristers are (to use the Apostles phrase) Barbarians to all the people; for they play and sing no body knows what: the understanding can∣not edifie by it, being not an articulate voice.

And therefore those Comparisons of Mr. B. when he paral∣lels the use of Organs in Gods Worship with a Cup of Wine, and with the Tune, and Meter, and Melody in Singing, are most in∣congruous and unmeet comparisons. For what communion hath Light with darkness, and what agreement hath the Temple of God with Idols? So when Bellarmine (de Bonis Operib. partic. lib. 1. cap. 1.7.) mingles the Question of Organs with that of Singing Psalms, handling them both together in one; It is too much boldness thus to confound and parallel the Inventions of men with the Institutions of Jesus Christ. We know there is an Insti∣tution of Chist for the use of Bread and Wine in his Worship, in the Sacrament of the Lords Supper, as also for the singing of

Psalms, to which the Tune and Meter are as necessary as Cups and Vessels for the Bread and Wine: But where hath Christ ap∣pointed Organs and Cathedral Musick? who required these things at your hands?

The time when this Corruption was first invented and intro∣duced into the Church is not certainly known, neither is it much material to dispute. Certain it is, that they are a very late In∣vention. They were not used in Justin Martyrs time, who lived in the second Century; and it is generally thought by learned men, and not without ground, that that Book, though it bear his Name, was indeed much later then his time, where they are thus witnessed against; the Testimony is very plain and punctual, and therefore let us hear it in English; Singing (saith he) in it self is not a childish thing, but to sing with instruments of Musick, and with Dancing, and Timbrels. And therefore in the Churches the use of such Musical instruments, and other things fit for Children, is laid a∣side in their Songs and Praises, and nothing left but only singing with the Voice. Justin Mart. Quaest. & Resp. 107. Neither were they used in Chrysostoms time, who lived in the fourth Century; for he saith, Judaeis fuerat permissum propter infirmitatem cordis sui, It was permitted to the Jews because of their weakness. Chrys. in Psal. 150. Platina refers the original of them to Pope Vitalia∣nus about 690 years after Christ, or as others 770, others about 820. Zepper. Pol. Eccles. lib. 1. cap. 13. pag. 106. But that they are much later then any of these, Aquinas his Determination a∣gainst them is a sufficient evidence, (Aqu. secund. secundae Qu. 91. art. 2. ad 4.) who durst never have condemned them as Jewish, and typical, and carnal, if they had been generally received in the Church of Rome in his time, who lived about 400 years ago: And it is Cajetans observation upon him, Nota quod tempore Divi Thomae Ecclesia non utebatur Organis. Cajet. in Thom. And Bellar∣mine himself (de Bon. Oper. in partic. l. 1. c. 17.) confesseth, in Ec∣clesiâ sero admitti caepisse, the primitive and purest times knew them not; so that they are a very late invented Superstition. And this is the first Consideration against them, There was a clear word of Institution for them under the Law, but not so, but the contrary under the Gospel.

2. We do not find that these Musical instruments amongst the Jews were a part of their Synagogue-worship, which was moral and perpetual; but rather of their Temple-worship, which was ceremonial, and is now vanished away.

We find in the Scripture, that they had in their Synagogues the publick moral Worship of God, as reading and expounding the Law, &c. every Sabbath day, Luke 4.16, 20, 21. Acts 13.15. and 15.21. Some think they used Trumpets there also, to call the people together; but if they did, this was a moral use of them, for which we use the ringing of a Bell. But the Scri∣pture is clear and express, that their instruments of Musick were appointed to be used in their extraordinary solemn Feasts, as in the year of Jubile in the day of Atonement, Levit. 25.9. and conti∣nually before the Ark, 1 Chron. 16.4, 5, 6. And the Singers and Trumpeters stood at the East end of the Altar at the Dedication of the Temple in Solomons time, 2 Chron. 5.12. And in Hezekiahs time, when the Burnt-offering began, the Song of the Lord began also, with the Trumpets and with the instruments of Musik ordained by David King of Israel. 2 Chron. 29.27, 28. But therefore seeing Christ is come, and hath caused the Sacrifice and the Oblation to cease, and the City and the Sanctuary being both destroyed, as Dan. 9.26, 27. All the Appendices thereof, all the Worship that was affixed thereto is ceased with it. Are the Sacrifices of the Tem∣ple, the Priests of the Temple, the Altars of the Temple, and all the other parts of Temple-worship ceased, and doth the Musick of the Temple continue?

3. There was a typical signification in them. And upon this account they are not only rejected and condemned by the whole Army of Protestant Divines; as for instance, by Zuinglius, Cal∣vin, Peter Martyr, Zepperus, Paraeus, Willet, Ainsworth, Ames, Calderwood, and Cotton, (Zuingl. Act. disp. 2. pag. 106. Calvin in Psal. 33. Pet. Mart. in 1 Cor. 14.7, 8. Zepper. de leg Mos. lib. 4 c. 9. p. 346. de Pol. Eccles. lib. 1. cap. 13. p. 106. Paraeus in 1 Cor. 14.7. Willet Synops. Papis. p. 593. Ainsworth on Psalms, p. ult. of Musick in Temple, Ames Fresh Suit against Ceremonies part 2. cap. 4. sect. 6. pag. 405, 406. Didoclav. Altar. Damasc. cap. 8 p. 490, 491, &c.

Cotton of Singing of Psal. c. 3. p. 12.) who do with one mouth testi∣fie against them, most of them expresly affirming that they are a part of the abrogated legal Pedagogy; so that we might as well recall the Incense, Tapers, Sacrifices, New Moons, Circumcision and all the other shadows of the Law into use again. But Aqui∣nas himself also, though a Popish Schoolman, pleads against them upon the same account, quia aliquid figurabant, and saith, the Church in his time did not use them, ne videatur judaizare, lest they should seem to judaise. Aquin. secund. secundae Qest. 91. Art. 2.4. Yea Tilenus himself, before his Apostacy; for what his Judgment was afterwards in this particular I do not know, but in his first, which were his best times, he saith, Instrumenta inani∣mata sive ea sint 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quicunque in Ecclesiam revocant, Synagogam pridem sepultam hac in parte ref••diunt; operosum illud machinamentum quod Antonomastice vocant Organon Vitaliani Papae inventum ac donum illis arrideat qui magnae meretrici suppa∣rasitari, quam Christianae simplicitati studere malunt, non absimiles Ethnicis quos Lactantius ad Templa ventitare ait, non tam Religio∣nis gratia quam ut videant & audiant quod oblectet, lib. 2. cap. 7. & quibus publicorum Conventuum finis non est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syntag. part. 2. disp. 49. thes. 49, 50.

What it was, that was the thing intended and signified by these dark shadows, is not without some obscurity and difficulty to determine. But yet it may be found out, as in other Types so in this, by considering the nature of the thing it self, and by di∣ligent observing the hints and intimations that are given by the Spirit of God in the Scripture. For the meaning of the Types is seldom fully and explicitly declared and held forth, but for the most part briefly and obscurely hinted, and so left by God to be collected by the Christian Wisdom and Industry of his people.

The Silver Trumpets then are conceived to hold forth the Pro∣mulgation of the Gospel, the preaching of the pure Word of God by his Messengers.* 1.1 For which, as there is a clear and fair analogy and proportion in the things them∣selves, so there be some hints of Scripture that seem evidently to look this way. As when Solomon saith, the Tongue of

the just is as choice Silver, Prov. 10.20. so the Messengers of God are said to lift up their voice as a Trumpet, Isai. 58.1. set the Trum∣pet to thy mouth, Hos. 8.1. And in Ezek. 33.3-6. the faithful discharge and execution of their Office is expressed by blowing the Trumpet. So when it is said in that great Prophesie concerning the Restauration of the Jews, Isai. 27.13. that in that day the great Trumpet shall be blown, it is understood by Interpreters con∣cerning the sounding of the Silver Trumpet of the Gospel through∣out the world. So Calvin in Isai. 27.13. of whose Renown for a spiritual and solid Interpreter we need not speak; Tubae spiritu∣alis nempe Evangelii clangor, &c. So the Dutch Annotators in Isai. 27.13. understand by this great Trumpet in a spiritual way the Trumpet of the Gospel, whereby God hath called and gathered unto himself a Church out of all People and Nations of the World. So Mr. Davenport of the true Messiah, p. 21. The sounding of Trumpets to give notice of the Jubile typed out the preaching of the Gospel, which began in Johns Ministry, and Christ seconded it. Luk. 4.18.22.

And both these and all the rest of their Musical instruments were expressions and signs of Joy, Psal. 89.15. and 98.6. Blessed is the people that know the joyful sound, with Harp, with Trumpets, with sound of Cornet make a joyful noise before the Lord the King. They were therefore fit Resemblances to shadow out that hea∣venly Musick and inward Melody of the Joys and Graces of Gods Spirit in the Hearts of his people. The Apostle therefore exhorts us to sing unto the Lord; but instead of calling upon us for Musical instruments, he requires the Spirit of Grace in the Heart, and Melody in the Heart, Ephes. 5.18, 19. Colos. 3.16. The making a joyful noise with Instruments continueth not, (saith Mr. Cotton of the singing of Psalms, cap. 3. p. 12.) save only so far as it is kept alive in the Antitype, the affections of our Hearts, our praecor∣dia making melody with the songs and professions of our Lips, and with the gracious and peaceable conversations of our Lives. Yea so clear and obvious are these significations of the Jewish Musick, not∣withstanding some some little obscurity, that Tilenus himself, though dark enough in other things, could not but see it, such is the evidence of the thing it self. Festum clangoris (saith he) conti∣nuam

& spiritualem laetitiam Evangelici praeconii tuba excitandam denotabat, the Feast of Trumpets denotes those continual spiri∣tual rejoicings, raised in the heart by the pleasant sound of the Trumpet of the Gospel. Syntag. par. 1. disp. 52. thes. 61.

4. But suppose the signification of the Jewish Musick could not be found out, as indeed it is an hard thing to find out the meaning all their Types and Ceremonies: Yet nevertheless we are delivered by Jesus Christ not only from their Types and Ce∣remonies, but also from all their yokes and burthens, and from all such Ordinances and Observations as did befit them and be∣long unto them, as in that estate of infancy and childhood. Juni∣us therefore upon the History of Miriams praising the Lord with Timbrels and with Dances, distinguisheth thus; Eorum quae lege imperata sunt, alia ad rei futurae praesignificationem pertinuerunt, alia singularem illius Ecclesiae habuerunt significationem. Quaecunque res futuras praesignificaverunt, ea post Complementum in Christo usurpare est impium; quae Ecclesiae illius fuerunt propria vel singularia, ea∣dem nunc usurpare est ridiculum, Jun. in Exod. 15.20. which over∣throws that deceitful Rule of Bellarmine, which he repeats and makes use over again and again, when he saith, Ceremoniae Judae∣orum propriae, sunt illae quae ad aliud futurum significandum erant in∣stitutae. At Ceremoniae quae fundantur in Ratione naturali, ut genua flectere & similes non sunt propriae Judaeorum, at{que} ad hoc genus perti∣nent instrumenta musica; porro talem esse Templorum Dedicationem apparet, &c. Bell. tom. 2. de Cultu Sanct. lib. 3. c. 5. & tom. 3. de Missa l. 2. c. 15. & tom. 4. de Bon. Oper. in partic. l. 1. c. 16. where besides the impropriety of expression (for kneeling in Prayer is not so fitly called a Ceremony, being an outward gesture, which both the Scripture recommendeth and Nature teacheth and directeth to) his Distinction is lame and defective, and his Rule false. For it is not natural Reason but Divine Institution that is the foun∣dation of religious Ceremonies, as is most apparent in the two Sa∣craments of Baptism and the Lords Supper. Doth natural Reason teach these? neither will his Rule stand, that nothing is proper to the Jews, but only such Ceremonies as signifie some future thing. For a plenteous Induction of instances might be given,

in sundry legal Burthens and Ordinances of those times, which we all account our selves delivered from, though we do not well know what typical signification to assign unto them. It will be hard to demonstrate what typical signification there was in that restraint of the initiating Seal precisely to the eighth day; or in that Law that a man shall marry his deceased Brothers Wise, to raise up seed unto his Brother, with many other things of the like nature, which yet are not now in force.

And upon this account also, this instrumental Musick is reject∣ed by many judicious Writers, as being a burthen laid upon the Jews, or an Indulgence allowed unto them in that estate of infan∣cy; but now the time of Gospel Freedom is come, Galat. 4.4, 5. Judaeis fuerat permissum propter infirmitatem cordis sui, saith Chry∣sostom in Psal. 150. Quia populus erat magis durus & carnalis, A∣quin. secund. secundae qu 91. art. 2. ad. 4. Veteri durae cervicis & stupidae mentis populo Deus olim indulsit. Pareus in 1 Cor. 14.7.

Suppose (saith Mr. Cotton) singing with Instruments were 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, Galat. 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 gra∣ty; nor is any Voice now to be heard in the Church of Christ, but such as is significant, and edifying by signification, 1 Cor. 14.10, 11, 26. which the Voice of Instruments is not.

Mr. Cotton of singing of Psalms cap. 1. p. 6.

5. If that Institution under the Law be binding to us in Go∣spel-times, I do not see how it will be avoided, but it will bring in the whole Jewish Musick, as well as some part of it. And then why should we not have Trumpets in the Worship of God as well as Organs? for the Jews had Trumpets also. And why must we have them only in Cathedral Churches, and in the Kings Chappel, seeing there is no preeminence or difference of places under the New Testament? If Organs be too dear for e∣very poor Parish; yet, as Mr. Calderwood observes, they might

get Citherns or Bagpipes. Haec instrumentalis Musica (saith he) si apta cultui divino in Ecclesiâ Christianâ, cur denegatur singulis parae∣ciis & conceditur tantum Cathedralibus Ecclesiis & Sacellis Regis? si sumptuosum sit Organon, sufficiet Tibia utricularis aut Cythara. Di∣doclav. Altar. Damasc. c. 8. p. 494. Or they might follow the ex∣ample of some superstitious Christians at Jerusalem, mentioned by Sir George Sandys,

who instead of Musical instruments have Sawcers of Brass, which they strike one against another, set a∣bout with Jingles. Sir G. S. Relation of a Journey in 1610. lib. 3. pag. 173.

And would not this be very grave and solemn Wor∣ship? And why should there not be Dancing in the Worship of God as well as Piping? for those old Idolaters in Exod. 32.6.19. of whom these in our times are the genuine offspring and poste∣rity, did not only shout, but also danced and plaid before their Idol: or if they like not that example, which nevertheless they imitate and follow, they may read of Davids leaping and dancing before the Ark, and that with divine acceptance and approbation, 2 Sam. 6. as also Miriam the Prophetess, Exod. 15.20. which if they think it was not a precedent for Gospel-times, let them give any reason for it, which may not be applied as well against the Jewish Musick.

6. I need not say what a troop of Church Officers this kind of Worship introduceth, of whom the Scripture is wholly silent, and hath left no Direction to us, how they should be qualified, how called, how maintained, nor what the work and duty of their Office is.

Those Musitians of old among the Jews, as Mr. Hildersham ob∣serves, were all Levites, and had a special Function and Calling in that Church by Gods appointment, whereupon they were wholly to attend, and whereunto they were enabled by special Gifts received from God. Hild. on Psal. 51. lect. 1. p. 3. Of their diligent attendance upon the work see 1 Chron. 9.33. And these are the Singers, chief of the Fathers of the Levites, who remaining in the Chambers were free, for they were imployed in that work day and night. And 2. for their gifts and abilities see 1 Chron. 15.22. Chenaniah he instruct∣ed about the Song, for he was skilul. And 1 Chron. 25.7. the num∣ber

of them that instructed in the Songs of the Lord, even all that were cunning were, 288. Yea 3. they had also special Maintenance appointed and provided for them, hence we read of a certain por∣tion for the Singers due every day, Nehem. 11.23. and all Israel in the days of Zerubbabel and of Nehemiah gave the portions of the Singers and the Porters every day his portion. Nehem. 12.47.

But Christ hath left no direction to us about any such Officers in the Churches of the New Testament: we read of Pastors, Teach∣ers, Elders and Deacons, but of Choristers and Singingmen no∣thing. And if we say the Church may appoint them, this will open a gap for all humane Inventions, Prelates, Popes and Car∣dinals came in at this door. And being not appointed by Christ, they must needs be a great burthen to the Church. Hence Eras∣mus justly complains, Operosam quandam & theatricam Musicam in sacras aedes induximus, tumultuosum diversarum vocum garritum, qualem non opinor in Graecorum aut Romanorum Theatris unquam au∣ditum fuisse. In hunc usum magnis salariis aluntur puerorum greges quorum omnis aetas in perdiscendis kujusmodi gannitibus consumitur. Tantis sumptibus oneratur Ecclesia ob rem pestiferam, &c.

We have brought (saith he) a tedious and theatrical Musick into the Church, a tumultuous noise of many voices, such as I think was never heard in the Greek or Roman Theaters. For which pur∣pose whole flocks of Boys are maintained at a great charge, whose age is wasted in learning this gibble gabble, (as Dr. Ames renders it) such Charges is the Church loaden with for such a pestiferous thing.

Erasm. in 1 Cor. 14. apud Ames Fresh Suit part. 2. cap. 4. p. 405.

But this may suffice to that first Objection from the use of them under the Law. These six Considerations may suffice to shew that nevertheless they are no part of Gospel-worship.

Now for that other Objection from Experience. If none but Bellarmine had told us that they excite Devotion, and make the Worship of God less tedious, we might altogether pass it by, as being but the experience of a Jesuite; but seeing a better man af∣firms the same thing, and pleadeth that they are an help partly na∣tural and partly artificial to the exhilerating of the Spirits for the

the Praise of God, we must briefly consider this Objection also. Now the Answer to it is in two words; If it be meant (as it seems to be) of true spiritual Delight and Devotion, the Assum∣ption is false, viz. that Organs in the Worship of God have any such virtue. But if it be meant of meer natural Delight, the Con∣sequence is false and feeble, viz. that therefore they may be used in the Worship of God.

1. The truth of this Assumption, viz. the efficacy of Organs in the Worship of God to excite Delight or Devotion may justly be denyed. Chrastovius questions it, Ʋtrum autem promoveant vel taedium minuant nescio: Chrastov. Prax. de Cerem. & Can. Miss. thes. 42. apud Didocl. pag. 493. But Zuinglius thunders against it. Ecclesiasticum illum Cantum & Templorum Boatus, ab ipsis quoque Sacerdotibus non intellectos, abusum stultum & inanem, imo pietatis verae remoram perniciosissimam esse constat.

It is most apparent (saith he) that that same Church-chaunting and those bellow∣ings in our Temples, which also the very Priests themselves do not understand, is a most foolish and vain abuse, and a most pernicious let and hindrance to true Piety.

Zuing. Act. disp. 2. pag. 106. apud Ames Fresh Suit p. 406. So that he accounted it not an help and furtherance of Devotion, but a most pernicious hindrance.

Aquinas observes, which is also quoted and approved by the judicous Ames,* 1.2 Magis animum movent ad delectationem, quam ut per ea formetur interius bona dispositio, they do rather stir up the mind to delight, then frame it to a right disposition, they raise natural rather then true spiri∣tual joy. And so that intelligent and learned Gentleman Sir Edwin Sandys observes, concerning the Popish Worship, that

being not understood by the people, it is not able to hold them with any spiritual content, their Service being no other then as a Lamp put out, which bringeth no Light at all to the under∣standing, can neither bring any due warmth to the affections, the one being inseparable from the other. And were it not that their Musick, Perfumes, and rich Sights did hold the out∣ward Senses with their natural delight, surely it could not be

but either abandoned for the fruitlesness, or only upon fear and constraint frequented.

Sir E. S. of the State of Religion in the Western parts, pag. 7, 8. We see then, that in the Judgments of all these learned men, Musical instruments in the Worship of God tend rather to affect the Senses and tickle the Ear with natural and sensual delight, then to edifie the Soul and raise the Heart, unto any true spiritual delight and rejoycing in the Lord.

And whether their witness be not true, let the Scriptures of Truth judge. For Experience must be brought to the Scripture, as the Example to the Rule, and if it swerve from that Rule, it is but the corrupt experience of a deceived heart. But that expe∣rience that Bellarmine alledgeth, of Devotion raised by Musical instruments in the Worship of God, is conrary to the Scriptures. For it is an everlasting Scripture-truth, and a Rule as sure as Mount Sion, that the Inventions of men are sit for nothing but to deaden the heart and quench the affections, but they will ne∣ver raise them, nor kindle one spark of any true spiritual affecti∣on in the Soul. The graven Image is profitable for nothing, Isai. 44.10. In vain do they worship me, teaching for Doctrines the Command∣ments of men, Matth. 15.9. Hence when a blind Papist weeps over the Crucifix, and his heart is melted into Tears, he doth but bedabble it with carnal tears, as some have well expressed it. For what God hath not appointed he doth not, he will not own and bless. But this instrumental Musick in the Worship of God is an Invention of Man; it is such an help to Devotion as God hath not appointed: therefore it cannot raise the heart, nor kin∣dle one spark of true devotion and spiritual affection in the Soul: So that the Assumption is utterly false.

2. The Consequence also is false and vain. For although there be a civil use of Musick for lawful delight, to exhilerate and re∣fresh the Spirits, about which there is no controversie; for I know none that questions it, and that this use of it, and refresh∣ment by it, ought to be improved to the Glory and Praise of God, is a thing beyond all dispute; yet this is no sufficient ground for the use of it in the Worship of God. For all the lawful Enjoyments and Comforts and Contentments of this life,

are in this sense helps for the exhilarating of the Spirits to the Glory and Praise of God, whatever ye do, whether ye eat or drink do all to the Glory and Praise of God, 1 Cor. 10.31. so when we rest and sleep, a gracious Heart knows how to do every thing for this great end; but doth it therefore follow that men may sleep at Church? I hope not. To see Boys and Girls playing in the streets of Jerusalem, will doubtless much exhilerate and awa∣ken the spirits of their godly Parents to praise God, when that Pro∣mise shall be fulfilled, Zech. 8.5. but doth it therefore follow that Boys may play at Church? So here, the application is easie. And therefore Pareus having shewed that the end of Musical instru∣ments is vel delectare vel excitare animum, he thus preoccupates this Objection,

But it is a simple thing (saith he) for any man to think, from this to defend the use of Organs in the Worship of God. For the Soul is to be raised up to God and spiritual re∣joycing, in the Church and publick Assemblies not by Pipes & Trumpets, which God indulged of old to that stiff-necked peo∣ple, but by the preaching of the Word, the singing of Psalms, &c.

Hinc vero Organorum usum in Templis velle defendere ineptum est. In Ecclesia enim excitandus est animus ad Deum & laetitiam spiritualem, non Tibiis, Tubis, Tympanis, qaod veteri durae cervicis & stupidae mentis populo Deus olim indulsit, sed sacris Concionibus, Psalmodiis, & Hymnis.

Those solemn Caveats therefore before-mentioned against the abuse of this Cathedral Musick, are to as much purpose as the washing of a Blackamore to change his colour. For who can bring a clean thing out of that which is unclean? The thing it self being sinful and unlawful, it is not capable of any Regulation, but requires an utter Extirpation and rooting out. Such Counsels as these, against abuse of that which is sinful, are not unlike the Laws made by King Henry the Second, in the times of Popish Profaneness and Darkness, for the Regulation of Stews and Whorehouses, as that no Stewholder should receive any mans Wife, nor keep any Woman against her Will, if out of remorse of Conscience she would leave that leud life, &c. upon which a late Historian well observes,

that such Canons and Constitutions could not

make them who were bad in themselves to be good, though they might happily keep some who were bad,* 1.3 from being worse. For though natural Poysons may by art be so qualified and corrected, to make them cor∣dial; yet moral Poysons, viz. things sinful of them∣selves can never be so ordered and regulated, but that still they will remain sinful and unlawful, the only way to order and amend being to remove and extirpate them.

And therefore King Henry the Eighth did utterly suppress those Bro∣thel-houses. And the like course those two and thirty grave learned men, who were chosen in King Edwards days to reform Ecclesiastical Laws and Observances, thought fit to take with this superstitious Musick, which the Church of Rome hath gone a whoring after. Vibratam illam & operosam Musicam quae figurata dicitur auferri placet. It likes us well (say they) to have this qua∣vering and curious kind of Musick quite taken away. De Divino Of∣ficiis ca. 5. apud Amesium ubi supra. And the reformed Churches abroad have laid it aside with one consent, as hath been shewed; whereby it is evident, that they did not account it a good thing abused, but a thing sinful and evil in it self. So likewise the great Parliament in their Ordinance of May 9. 1644. in Mr. Sco∣bells Collection, Anno 1644. Ch. 38. thus reject them.

The Lords and Commons assembled in Parliament, the better to accom∣plish the blessed Reformation so happily begun, and to remove all Offences and things illegal in the Worship of God, do or∣dain— that all Organs, and Frames or Cases wherein they stand, in all Churches and Chappels shall be taken away and utterly defaced, and none others hereafter set up in their pla∣ces— whereunto all persons within this Kingdom whom it may concern are hereby required at their peril to yield due o∣bience.

I have now examined all that I can meet with, that hath been objected in this Cause, and I know not what can be objected further, unless, being driven from all their other holds, they will fly for refuge to the Authority of the Church, as their manner is; which if they do, we may easily retort the Argument upon

themselves, and beat them with their own weapons. If I held any Opinion according with the Church of Rome, but contrary to the concurrent Judgment and Practice of all the choisest Saints and purest Churches, I would even desire the Lord to write it in Stars and Sun-beams. But such is the Musick now in questi∣on. It is borrowed from the Church of Rome; and they who write for it borrow their Arguments from Bellarmine, who di∣sputes for it against Peter Martyr, as hath been shewed; so that Papists and Semi-Protestants are almost the only Sticklers for it; but the reformed Churches have cast it off; which though it is not in it self a demonstrative or cogent Argument, neither do I so intend it, fot the Scripture is the only infallible Judge; yet it is enough to confound and stop the mouths of such Obje∣ctors, as pretend the Authority of the Church for this Chaunt∣ing Idol-Service. For they take part with the Church of Rome in this particular against all the Reformed Churches.

To the Reader.

WHereas the Author in the foregoing Dis∣course asserts that the Reformed Churches have with one consent laid aside Instru∣mental Musick in the Worship of God, that word Reformed Churches is not to be understood as includ∣ing either the Lutheran Churches abroad, or our Prelatick ones at home. And moreover the Rea∣der must consider that he therein speaks according to the declared Judgment of the chief and genera∣lity of their Writers. For though it appears by learned Voetius, Pol. Eccles. part 1. l. 2 tr. 2 sect. 1. c. 3. that some Churches in Holland have Organs; yet the Reader may there find the Judgment of the

Netherland Synods to have been against them, and that they were brought in among them but of late, and that too not by any publick Authority, but on∣ly on the private affection of some particular per∣sons here and there; besides a great cloud of wit∣nesses against them, not only from amongst Prote∣stant Writers, but many of the very Papists them∣selves, and some in the elder ages of Christianity. Moreover this Discourse of our Author was written in or neer the time of his unhappy leisure after the memorable Bartholomew 1662. and therefore before that Book of learned Voetius came forth. Moreo∣ver it is certain that this Musick in the Worship of God is a much later Invention then many other Popish Corruptions are: An Organ was long un∣known in France or Germany, the first of them be∣ing brought to King Pipin by Stephen Bishop of Rome and other Embassadors from Constantinus Copro∣nymus, as that excellent Historian and Antiquary Aventinus hath it, Res adhuc Gallis & Germanis incogni∣ta, Organon appellant. Annal. Boior. lib. 3. pag. 300 Edit. Ingolst. 1554. which is seconded by Amoinus; who adds, that afterwards one George a Grecian Presbyter un∣dertook to make one for Lewis the Emperor. His words are these, Adduxit vero Baldricus Domino Im∣peratori Presbyterum quendam Georgium nomine, bonae vitae hominem, qui se promitteret Organum more posse Grae∣corum componere. Quem Imperator gratanter suscepit, & quia Deus illi quae ante se inusitata erant Regno Franco∣rum

attribuebat, gratiarum actiones reddidit, ac Tanculfo sacrorum scriniorum Praelato commendavit, publicisque sti∣pendiis curare jussit, & ea quae huic operi necessaria forent praeparare mandavit, de Gest. Franc. lib. 4. cap. 64 & cap. 114. This is placed by Calvisius in the year 826. and that sent to Pipin was about threescore and ten years before. Though withall I know some Writers give them somewhat an older standing. The Centurists of Magdeburg have these words, Cent. 7. cap. 6. Tandem anno 666. in pleno numero Bestiae A∣pocalypsis 13. cantum latinum cum Organis Ecclesiae â Vi∣taliano Pontifici susceperunt, missamque deinde, &c. At last in the year 666. in the full number of the Beast in the 13th of the Revelations, the Churches (they speak of the Churches in England) received Latine Singing with Organs from Pope Vitalian, and thereafter began to say Latine Mass, and set up Altars with idolatrous Images; from whence followed both Prayers to the Dead and Exor∣cisms, and other prodigious practices of the Papists. For which they there cite Bale. For my part, I sus∣pect they and he were therein deceived, both be∣cause of what is before mentioned from Aventinus & Amoinus, and also because of Aquinas his Judgment of Instrumental Musick in Gods Worship, Secund. secundae Quaest. 91. by whom it sufficiently appears they were not then in general use; and Durandus (Ration. Div. Off. l. 4. c. 34.) who lived and wrote for them about the same time or a little before, saith that in his time Organs used to creak in some Churches,

in quibusdam Ecclesiis Organa concrepare solita, which he pleads for from the Practice of David and Solomon: to which Reason of Durandus, Aquinas answers, as the most learned Dr. Reynolds judgeth, Cens. lib. Apocr. tom. 2. prael. 187. And moreover the Romish Sy∣nagogue it self in the presence of the Pope useth not Organs, as Voetius ubi supra, informs us from Na∣varrus, Molanus and Cardinal Cajetan, he forsooth being in this tenacious of the primitive simplicity. So far do those among us vary from the Pope, who have introduced them not into Cathedrals only, but into their Parish Churches: though they have nei∣ther Injunction from the Kings Majesty, nor Sta∣tute of Parliament, nor Canon of their own Con∣vocations or Synods, nor any countenance thereto from any Rubrick or syllable in their own Books, that I can call to mind. But these men who glory in their own Conformity to the publick Establish∣ment can thus notoriously transgress it themselves, and their Lordships the Bishops can connive there∣at in such an instance as this. When any of the Conforming Clergy shall be as forward to swerve from the publick Establishment on the other hand, in a way of departure from the Popish manner of Worship, as they are in this, to transgress against it in a way of approach to the Papists mode: we shall see whether their Lordships the Bishops will be as indulgent towards them or not. In the mean time, we may take it for granted that the King

and Parliament never intended the Act of Uniformi∣ty should be violated in compliance with the Pa∣pists manner of Worship, and serve as an Engine to bring affliction upon great numbers of other loyal, peaceable and useful Subjects, who from Consci∣ence, (though supposedly weak and mistaking) dare not conform to it in those things wherein it injoyns Conformity with the Papists. And what wonder is it, if many be strengthened in their Non-conformity, when the zealous Pleaders for Confor∣mity shall give instances neither few nor small of their little regard to their own avowed Rule?

Notes

• * 1.1

  See Ainsworth on Numb. 10.
• * 1.2

  Aquin. u∣bi supra. Ames u∣bi supra.
• * 1.3

  Dr. Fullers History of the Church, book 5. pag. 240.