A LETTER TO A Friend in the Country Concerning the Use of INSTRUMENTAL MUSICK IN THE Worship of God IN Answer to Mr. Newte's SERMON Preach'd at Tiverton in Devon on the Occasion of an Organ being Erected in that Parish-Church LONDON Printed for A. Baldwin at the Oxford-Arms in Warwick Lane 1698. A LETTER TO A Friend in the Country Concerning the Use of INSTRUMENTAL MUSICK IN THE Worship of God c. SIR I Have according to your desire been at the pains to peruse the Discourse of Mr. Newte which he delivered a while since to his Auditory at Tiverton occasioned by the erecting of an Organ in the Publick Temple there Had he confined his beloved Musick to his own Parish I believe he might have sat down quietly and have solaced himself with his Harmonious Pipes without fear of a Contradiction But he was so ravished with his Organical Devotion that nothing less would content him than to fill the whole Nation with a noise of it Therefore out comes his Sermon in Print to tell the World what a mighty admirer he is of Instrumental Musick in the Worship of God with what rare and raised Devotion he adores the Deity whilst that of others is low and inharmonious being deadned and flatned by the hoarsness of the Wind-pipe He discovers a mighty Zeal for this sort of Church-Musick as he stiles it and therefore has thought fit to oblige the World with a large Sermon to recommend and defend it But how grateful soever this sort of Musick may be to his more Elevated Genius He does ill to blame others for not approving it Why must he disturb his Neighbour with his fancy Others perhaps do not find this to be so great a help to Devotion as he confidently presumes it is To render his Discourse the more acceptable to the World He has Dedicated it to the Right Reverend the Bishop of Exon and whether it has met with his Approbation and Good-liking I have not heard but I am satisfied that some of the Clergy look upon it as a mean performance I perceive by his Epistle Dedicatory that this Gentleman has had a difficult Province of it in bringing his Organ into his Church He has been attempting it for Ten Years together and could never accomplish his design till of late And for ought I know at last he has as the Proverb speaks made more hast than good speed For is this a time to set up Chargeable Organs in the Churches This was written when a stop was put to Trade by the Prohibition of the Clipt Money the use of which he only pretends to be lawful to expend vast Sums in the setting up some Musical Pipes when as the generality of the Poor complain and that not without reason that they have scarcely Money sufficient to buy Bread for their Families Is this a time to lavish a great deal of Treasure upon inanimate Organs when as the animate ones I mean the Poor are ready to famish for want of their Daily-bread What Harmony can there be in a costly Organ when we hear the bitter lamentations of the Needy and the piercing cryes of helpless Orphans Is this a time to regale our Ears with an Expensive and yet unnecessary Musick when we can scarcely find Money sufficient to defray the Charges of a necessary War against a Potent Prince and Inveterate Enemy abroad Why must it just at this very time be Erected I hope the Worship of God has heretofore been managed with as much Edification without it Well seeing he has obtained his desire in having mounted his Organ to the place he designed it for I wish it may inspire him as with Devotion to his God so with Charity towards his Neighbour But some Mens Charity is not very large at home and then usually much less abroad His many little spiteful reflections he makes upon Protestant Dissenters discover his Charity abroad to be very deminutive And whether the compliment he makes his Right Reverend Diocesan does not savour of a want of some degree of Charity towards those of his own way and Church I leave to you to determine I shall transcribe the Passage which I have a respect to for I think it deserves an Animadversion Thus then he Addresses his Lordship My Lord It is now highly to be wished if such a Wish be not too great in our days that all others who possess the same Station and Dignity in our Church with you were as Zealous and hearty in promoting the interest and defending the rights of its Constitution It would make some of us happy beyond our expectation and others beyond their design if not against their wills Then we might see our excellent establishment and Old-England flourish in our time as they did in that of our Forefathers In which Passage you cannot but observe what a vast commendation he heaps upon his Lordship and advances him far above those of the same station in the Church This Gentleman when he dropped this passage I suppose had almost forgotten the common Proverb Viz. That comparisons are odious He hereby tacitely accuses the other Reverend Bishops of a want of Zeal and heartiness in the promoting the interest and defending the rights of the Churches Constitution I wish this Gentleman would be pleased to shew us in what respects the other Reverend Bishops have been wanting to the Churches Interest For my part I would not in the least be thought to detract from the due praises of the Bishop of Exon. But why should many other Reverend Bishops of the same Order be marked out as Men too little concerned for the Churches interest When as it is apparent beyond a possibility of a denyal that they have appeared with a great deal of Warmth in defence of that Church and its rights That Man must needs be a great Stranger to the other Reverend Bishops who shall adventure to assert that they have been wanting as to their Zeal and heartiness in the promoting of the Churches Interest and defending of the Rights of the Churches constitution The present Arch-Bishop has written with great Learning and Zeal against Atheists in his Examination of Hobbs's Creed and against the Papists in his Elaborate Discourse of Idolatry The Reverend Bishop of Worcester has Learnedly pleaded the Cause of Christianity against Atheists and Deists in his Origines Sacrae and his Letter to a Deist With very great strength of Reason has he Confuted the Doctrines of the Church of Rome in his Rational Account His Idolatry of the Church of Rome and in many other Excellent Discourses And with wonderful Learning has he Vindicated the grand Doctrines of our Religion against Crellius and others of the Socinian party His Discourse of the Sufferings of Christ and that of the Trinity evidently prove this I suppose I need not tell you that with great briskness he has written against those too who are somewhat averse to the Churches discipline His Mischief of Separation will discover
of Instrumental Musick 2. That hereby he is inconsistent with himself 3. He Attributes this to Calvins intemperate Heat and Passion 1. He Asserts boldly that Calvin approved of Instrumental Musick But how does he prove it From the before cited passage But alas What does that passage make to our Authors purpose His province is to prove that Calvin owned the Lawfulness of Instrumental Musick in the Worship of God under the Evangelick Dispensation But doth the fore-quoted passage out of Calvin warrant him to make such a Conclusion No such matter For Calvin only commends David for making use of Instrumental Musick in his Solemn and Publick Devotions according to the Command of God That is all can be rationally deduced from that Citation So that because Calvin commends and applauds David for the use of Instrumental Musick in Sacred Solemnities under the Legal oeconomy therefore Calvin Approved of the use of this kind of Musick in the Christian Churches 'T is a Consequence which will not easily gain the Assent of Considering Persons Some things which were commendable as done by David then may not be commendable as done by Christians now Should any one commend David for Dancing in his Praising of God therefore would it be Logical or reasonable thence to infer that such a Person commended the use of Dancing in the Praising of God now It would be an Intolerable Non-sequitur 2. Our Author saith too that Calvin is Inconsistent with himself in other places That Calvin in other places speaks against the use of Instrumental Musick in the Sacred Assemblies of Christians I believe to be true For saith he on Exod. 15.20 Musica Instrumenta c. Instrumental Musick is to be reckoned in the number of Legal Ceremonies which Christ has Abolished by his coming whereas now we must retain a Gospel Simplicity But is this Inconsistent with what he delivers on Amos 6.50 No such matter Distingue Tempora Distinguish of the Times and it will evidently appear that he very well agrees with himself As to the Legal Dispensation he approves of Instrumental Musick under it But under the Evangelical oeconomy he dislikes it and declares against it Here is nothing of Inconsistency But what our Author has advanced against him is inconsistent with Reason I wonder what possessed our Author when he dropped this passage that he should charge Calvin with inconsistency when as there appears not the least colour for such an accusation But some Men have such a Pique at Calvin whether it is the effect of their ill nature or Education I cannot say that if they cannot find faults in him they will make some And then he must be charged as inconsistent with himself c. 3. But this pretended Inconsistency he ascribes to his Intemperate Heat and Passion 1. This is not so much like a Christian at every turn to be publishing of Mens Faults and Infirmities He might have omitted that bitter Reflection without any detriment to his Cause or Argument The Musick of an Organ is of excellent use to Calm the Mind and Allay the Passions if you will believe our Author Whence I suspect that he was somewhat remote from his Charming Organ when he penned this Passage against Calvin for it smells strong of Passion 2. Melchior Adam in the Life of Calvin p. 109. saith That as to his Temper he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somewhat prone to Anger But then withal he adds The Spirit of God had so taught him to Moderate his Passion that he was never heard to drop a Word unbecoming a good Man neither would he be soon Angry unless when he was concerned in the defence of Religion and had to do with rugged and stubborn Persons His Carriage towards Luther was remarkable his Modesty and Meekness conspicuous when Luther had treated him with severe Language For Reply'd he Etiamsi me Diabolum vocarit eum tamen Insignum Dei Servum agnoscam Tho' he should call me Devil yet God forbid but that I should account him an Eminent Servant of God I very much question whether Mr. Newte with all the stock of good nature of which he is possessed improved we must suppose by the Melody of his Organ would give a milder Answer to a Dissenter who should Assault him with hard words May our Author but equal Calvin notwithstanding his contempt of him The Writers of his Life assure us that he printed his Institutions before he was Twenty five Years Old Every other Week he Preached throughout the whole Week He taught in the Publick Schools three days in a Week Melch Adam In usâ Calvin p. 74. Every Thursday he Presided in the Presbytery every Friday he held a Lecture He Illustrated many of the Sacred Books with Learned Comments sometimes he was imployed in writing Replies to the Enemies of Religion At other times he wrote of other necessary matters so that persons may wonder that one Man should be sufficient for Labours so many and great Now say I Let our Author go and do likewise this will procure him greater Reputation than ever he is like to gain from his Organ or his Sermon in the Defence of it Thus I have I hope fetched off Calvin from being an Approver of Instrumental Musick in the Sacred Assemblies of Christians But now let us consider what he saith as to the Followers of Calvin The Dutch Churches saith he which mostly follow him have the use of Organs very frequent amongst them almost in every Church where the People are of ability to procure them 1. I cannot but take notice of his Gloss upon his Text his Marginal Remark with respect to the Dutch Churches Where all Sects in Religion may meet and many do That there are many Religious Sects in Holland cannot be denied But that all Sects are there perhaps this Gentleman may not be so easily able to prove We have too many Sects in England too We have Jews and Socinians Anabaptists Quakers Muggletonians Arminians Calvinists Antinomians Sabbatarians Papists and of late Philadelphians amongst us I do not see that Diocesan Prelacy does effectually secure us from these Sects And these Sects may meet in our Churches if they please and many of them do As Calvinists Arminians Socinians Antinomians and Deists I suppose you will not think it strange that I assert that Socinians are to be found in this Authors Church For it is most apparent that the Racovian Gentlemen who have of late alarm'd the Nation so much with their Anti-Christian Pamphlets are Persons who have crept out of the Church and not out of the Conventicle to suit my Phrase to our Authors liking But I can tell our Author where he may find a Christian Nation freed almost if not quite from all these Sectaries If he will but step on tother side the Channel he will there find that the French Nimrod has taken an effectual course to root out all Sects and has Dragooned hâ—s Subjects into Uniformity But on second thoughts I
am not of our Authors mind that many Sects do sometimes meet in the Dutch Churches I suppose he was never Conversant among them to make the Remark I know some who resided a long while there and they assured me that in the Publick Established Churches few or none meet but they who are of the Established Religion The Arminians have places of their own to meet in so the Papist the Lutherans the Mennonists the Brownists c. It is rarely if ever that they frequent the Established Churches 2. But the Dutch Churches have the use of Organs very frequent amongst them almost in every Church I Answer 1. By way of Concession I confess it to be thus in most of their Churches in their larger Cities but yet I cannot Assent to what our Author adds That they are in every Church where the People are of ability to procure them That is really a mistake of the Author There is a Publick Church and a very large one which has them not in Leyden and it is the case of some others in other Cities 2. Altho' they have Organs in their Churches yet they pretend not as our Author does that they are to Exalt their Devotions and the more to Excite their Affections but they use them to Regulate the Voices of the People and to direct them in the Tune of the Psalm they are to sing 3. It also deserves our consideration that Organs were introduced into the Dutch Churches by some Magistrates against the Consent of the Dutch Ministers For at the National Synod held at Middleburg Anno 1581 and in the Synod of Holland and Zealand Anno 1594. it was Decreed * Voet's Pol. Eccles Part. 1. p. 561 562. and p. 593. Primum cantus Instrumentalis in Ecclesiâ aliquâ Hollandicâ N. Aedilis alicujus aut Aedilium istius loci privato judicio ac studio Anno 1637 introductus c. that they would endeavour to prevail with the Magistrates to banish Organs and Instrumental Musick out of their Temples And Voet informs us that it was introduced by some Civil Officer at first upon his own private Motion without the consent of the Ecclesiastical Synod Ne Conscio quidem aut consulto Ecclesiastico Synedrio are his words Let these things be considered and then let his Argument from the Dutch Churches carry as much weight with it as it can But supposing what our Author has offered us from the Dutch Churches and others may not be sufficient to gain the point he aims at then he returns from whence he set out and assures us Tho' none of the Reformed Churches abroad did use them at all It is sufficient that ours doth Ser. p. 14. to justifie their Lawfulness being by far the best part of the Reformation I answer 1. Whereas he saith it is sufficient that ours does use them to justifie their Lawfulness I humbly conceive it to be a Mistake If a thing be not antecedently Lawful in its self I do not think the Churches using it will render it Lawful Altho' his Holiness at Rome may pretend to a Prerogative to change things unlawful into Lawful yet I suppose the Church of England ne're claimed it The use of Instrumental Musick by a Church is no Argument of its Lawfulness unless it be first proved that that Church is absolutely an Unerring one 2. The Church of England makes use of the Cross in Baptism yet it is strongly questioned whether it is Lawful as used in this Church 3. The same Church Imposes certain Rites which she confesseth to be indifferent in themselves upon its Members as necessary Terms of Communion without a compliance with which Persons however Spotless and Holy in their lives however sound as to Doctrine shall be debarr'd her Communion But I am satisfied that the Practise of this Church will not render such an Imposition Lawful 4. If we would arrive at Satisfaction about the Lawfulness of a thing in the Worship of God with submission I conceive we are not to enquire whether it be the practise of a Church now in being but what Warrant that Church has for such a Practise 5. The Cathedral Churches it must be confessed make use of Instrumental Musick in the Worship of God and we find it in some and but very few Parish Churches amongst us But the far greatest part of the Parishes have nothing of it Nay not one of a 100 Parishes parhaps of 500 Enjoy this sort of Church-Musick Therefore he cannot say that all in Communion with the Church of England do approve of the use of it I am satified that Multitudes do not And should Persons attempt to erect an Organ in some Parish Churches I nothing question but that they would meet with great opposition We find it was a long time ere our Author could bring his Parish to it He was no less than Ten Years in perswading his Parish to approve of this Musick Preface And now his Organ is where he would have it I very much question whether all the Members of his Congregation are satisfied with what their Guide has drawn them to Well so great an Authority I perceive has this Mans Church that if it practiseth any thing in the Worship of God although all other Reformed Churches disuse and disallow it that thing presently becomes lawful which I suppose you will grant me is no small absurdity But he obliges us with a Reason for the proof of this Ser. p. 14. For adds he Ours being by far the best part of the Reformation 1. Suppose this be allowed him for certain that the Church of England is the best Reformed Church in the World yet I am not so acute to perceive how it will thence follow that this Churches use of Organs in Divine Worship will justifie the Lawfulness of them For the best Reformed Church in the World may have some flaw in it 2. But what does this Gentleman mean by the Church of England when he Asserts it to be the best part of the Reformation Does he Exclude all the Dissenters of what ever Denomination from his Church And does he include the Vast Multitudes of Debauched Profane Atheistical Sotts who loudly pretend to be some of the best Members of the Church of England Or doth he Exclude them too 3. What does this Gentleman mean by his Church's being the best part of the Reformation Does he intend that it is best as to its Doctrine best as to its Discipline or best as to the Holiness of its Members If he designs it of its Doctrine I think other Churches may pretend to be as well Reformed as his For the Doctrine of the French Protestant Churches of the Dutch Reformed Churches of the Scotch Church and of the Hungarian Churches is much what the same with that of the Church of England As to Discipline let him prove that the Discipline exercised in the Church of England exceeds that of the French Protestant Churches the Dutch c. That the
attend This terrible word Unanswerable is enough to scare a Junior Disputant But perhaps all this Remark may be no other than a harmless Mormo only to Amuse not to do any Execution Therefore I shall look a little more narrowly into it If saith he Musical Instruments as is granted had that power then how have they changed their Nature since A few things will discover this Interrogatory not to be so very formidable as our Author presumes it to be 1. These were Means appointed of God to stir up the Affections of the Jewish People under the Legal oeconomy and doubtless God concurred with his own Institutions and made them useful to that end But they are not a means now thus appointed of God to be used in Gospel-Churches Therefore we have no reason to expect that God should thus concur with Persons in the Use of them in these times of the New-Testament Administration 2. At the same rate a Man may argue for the use of Sacrifices and Incense still For is it not very easie to say if Sacrifices and Incense were of use then to stir up the Affections How have they changed their Nature since And must this be looked upon as an Unanswerable Remark If not Why should our Authors be thought to be so But I shall offer you a few things more to this purpose when I come to consider the great advantages which as our Author avers acrue to Persons by this sort of Church Musick Thus having considered the Authority he has produced from those of the Separation as he stiles them in the behalf of his admired Musick I will endeavour to be even with him by presenting you with the Judgment of two Church-men directly against it 1. I shall offer you the Opinion of Mr. Maxwel a Scotish Divine but yet not of the Geneva Cut but of the true Prelatical Stamp In a Discourse of his Entituled The Excellency of the Church of England above that of Geneva He delivers himself thus We agree with the Reformed Divines that Instrumental Musick is neither a help to nor a part of Divine or Ecclesiastick Worship This I am satisfied is a much fuller Passage against Instrumental Musick in Divine Worship than is his citation from the Assemblies Annotations for it 2. But what will you say if I produce a very Eminent and Learned Bishop declaring against this sort of Musick in Christian Assemblies That I suppose may be sufficient to counter-poize Mr. Baxter's Testimony Well then the Reverend the Learned Bishop Taylor Delivers himself expresly against this sort of Church Musick For saith he The Use of Psalmody or Singing of Psalms Duct dub Lib. 3. p. 329. be cause it can stir up the Affections and make Religion please more Faculties is very apt for the Edification of Churches The use of Instrumental Musick may also add some little advantages to Singing but they are more apt to change Religion into Air and Fancies and take off some of its Simplicity and are not so fitted for Edification Ad Disciplinas aliquod Artificiale Organum non est ad hibendum said Aristotle as he is quoted by Aquinas Artificial Instruments are not fit to be applied to the Use of Disciplines that is The Musick of Instruments does not make a Man wiser or instruct him in any thing this is true and therefore they are not of themselves very good Ministries of Religion And then a little below in the same page he tells us from Chrysostom That those Instruments were permitted the Jews ob eorum Imbecilitatem For their Weakness Thus I suppose I have fully requited him for his Citation of Mr. Baxter By this time I presume you may be satisfied that I have fairly represented his Arguments and as fairly Answered them But now the method of his Discourse leads us to consider the great Use and Advantages of this sort of Musick For these he pretends are many But I am inclined to believe that Instrumental Musick in the Worship of God is nothing so useful as he imagines The Advantages which he confidently avers may be reaped by it may be rather the Suggestions of a warm Fancy than the Results of a well informed Judgment But that I may the more exactly suit my Answers to his Allegations I shall carefully trace him as to the steps he takes in order to his Advance to that Position Viz. That the Use of Organs is of very great Advantage in the Worship of God in these times of the Gospel Ser. p. 20. The First advantage of Organs he thus expresseth The Organ will Regulate the Untuneable Voices of the Multitude and make the Singing in the Church more Orderly and Harmonious It cannot be supposed but there will be great Discord and Jarrings in a mixed company of Singers where few perhaps have had the Benefit of Art to Tune and help their Voices 1. How can the Organ Regulate untuneable Voices or make them Harmonious in the Church If they are Untuneable or not Tuneable I am certain they cannot be Harmonious any more than there can be Harmony in Singing without a Tune But I suppose that word was intended rather to make the Sentence Tuneable than True 2 But I believe his meaning to be that the Organ will Regulate the untuned Voices of the Multitude and render them the more Harmonious To this then I Answer That the Organ may sometimes drown the Voices of the Multitude by its lowder noise but I am not in the least satisfied that it will render Untuned Voices the more Harmonious For if the Voices are not Harmonious the Organ will not make them so If there are Jarrings and Discords in a mixed Company of Singers when the Organ does not found I cannot see how the Organ will help them by its Harmony to be more Orderly and Melodious For Persons who have not had somewhat of Art to help their Voices know not well how to sing in Consort with an Organ 3. But if Persons have untuned Voices I suppose there may be a much better Cure for this than an Organ If they are but taught to sing by some Artist their Voices will be more Harmonious than an Organ can make them to be And less than Five hundred Pound Sterling will be enough to procure an Artist or two to Instruct a Large Congregation in Vocal Musick and to bring them to some competent skill in Psalmody The Dutch and French Protestants in their Churches sing very Harmoniously and that because they are instructed in the Elements of Vocal Musick from their Child-hood For at the same time their Children are taught to Read they are taught to Sing So that it is not the Melodious sound of an Organ that prevents Discords and jarrings amongst them but their skill in Vocal Musick and this Persons may arrive to by some Instruction from an Artist much sooner than byâ—â—n Organ The Musick of an Organ he saith will both grace the service Ser. p. 21. and please the Offerer How
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
not be undermined by a treacherous Comprehension Should there be such a Comprehension as would take in Atheists Deists and Socinians into the Church it would really be a Treacherous Comprehension and tend directly to the Churches Subversion But if sober Protestant Dissenters who are sound as to the Doctrines they believe Lovers of Morality and of a good Life tho' somewhat differing in their Apprehensions as to less concerning matters from those of the National Establishment should be comprehended such a Comprehension would be far enough from undermining the Churches Foundation and would disclaim the Epithet of Treacherous The Church would be the more enlarged and strengthened by it and it would more conduce to her Glory her Beauty and her lasting Tranquility than a Hundred pair of Organs The Protestant Dissenters e're now have been thought of use to help to give a Check to the Growth of a Popish Faction amongst us And they are always ready to be helpful in that kind They would not undermine or betray the Church but do their utmost to strengthen and defend it It ought not to trouble us saith Dr. Goodman * Sermons p. 244. that some Men i. e. Protestant Dissenters should enjoy someshare of Advantage by this Revolution since it is not only what we vowed to God and promised to them in our Adversity but is that which cannot be denyed them consistently with our own safety And why should they not have an Advantage so great as that of a Comprehension amounts to Were there many more Persons of sound Doctrine of peaceable Tempers of Holy Conversations admitted into the Church would she be the worse for it Would it be Treachery to admit such for her Members I am satisfied our Author will never be able to prove it so If Persons are sound as to their Doctrines unblameable as to their Lives and promise to live peaceably under the Government and to endeavour in their Capacities its support Why should they be kept out of the Church for their suspecting some Un-scriptural Terms of Communion to be unlawful I have read some Interrogatories in the Bishop of Worcesters Irenicum In the Preface which I never yet met with a fair Reply to I wish our Author would allow them a serious perusal Saith that Learned and Reverend Prelate What possible Reason can be assigned or given why such things should not be sufficient for Communion with a Church which are sufficient for eternal Salvation what ground can there be why Christians should not stand upon the same Terms now which they did in the times of Christ and his Apostles Was not Religion sufficiently guarded and fenced in then Was there ever more and Cordial Reverence in the Worship of God What Charter hath Christ given the Church to bind Men up to more than himself hath done Or to exclude those from her Society who may be admitted into Heaven Will Christ ever thank Men at the great Day for keeping out such from Communion with his Church whom he will vouchsafe not only Crowns of Glory to but it may be Aure ole too if there be any such thing there The grand Commission the Apostles were sent out with was only to teach what Christ had commanded them c. I wish our Author would calmly consider these things But our Author extreamly dreads any thing of an alteration in his Church For saith he every alteration in so well ordered a Constitution will be for the worse and give too great an occasion for the Triumph of her Enemies who would be glad to have her honour laid in the dust 1. Will every alteration in so well-ordered a Constitution be for the worse Then the introducing of Organs into the Worship of God in Parish Churches will be for the worse for it is no part of this Constitution 2. But I am not of this Gentlemans Opinion that every Alteration in the Constitution of the National Church will be for the worse I humbly conceive some alteration may be made for the better Suppose the Cross in Baptism the Surplice and Kneeling at the Sacrament were left indifferent as to use as they are pretended to be in their own Nature Would not this be better than to make them necessary conditions of Communion with the Church by which many Persons of eminent Piety are excluded the Church who would otherwise be admitted into it These little things as they are esteemed by the Imposers themselves occasion great Heats and Contentions and fruitless Controversies which would soon have a period upon the leaving these things indifferent What if some exceptionable passages in the Common-Prayer-Book were altered or expunged As the Rubrick concerning Baptism viz. It is certain by Gods Word that Children which are Baptized dying before they commit actual Sin are undoubtedly saved And those words used at the Interment of all Persons tho' never so Lewd and Vicious viz. Forasmuch as it hath pleased Almighty God of his great Mercy to take to himself the Soul of our Dear Brother here departed c. What if some Chapters of the Canonical Books were appointed to be read in the room of the Apochriphal Lessons What if one or both of the Parents were admitted to undertake for their own Children at Baptism to the laying by of God-fathers and God-Mothers What if the Pastoral Authority was taken out of the hands of the Lay-Chancellors and excercised only by the Clergy What if Persons supposing they were qualified for the Ministry by a Competent Knowledge by soundness of Doctrine an unblameable Life and by giving security to the Government of their Peaceableness and Loyalty were admitted to the Ministerial Function and the Exercise of it without giving their Assent and Consent to all things contained in the Liturgy or Book of Common-Prayer Suppose these and some such other alterations were made would it be for the worse I am satisfied they would not and our Author will never be able to prove they would be prejudicial or detrimental to the Church 3. But he offers at a Reason against all Alterations Because they would give too great occasion for the Triumph of her Enemies who would be glad to have her honour laid in the dust To which I have only this to say at present That such Alterations as would be for the enlargement of the Church for the strengthning her Interest and the rendring of her the more formidable to her Enemies would not occasion their Triumph although it might be the matter of their Grief and Envy I am prone to believe that few Persons who impartially consider the state of our Case in this Nation but will be forward to conclude that there is nothing which the real Enemies of the Church of England so much dread as a taking of the Sober Protestant Dissenters into the Bosom of the Church The Churches Enemies he saith would be glad to have her Honour laid in the Dust Then I am satisfied that the Moderate Dissenters are no Enemies to the Church
now be a safe Port and a Sanctuary to them But then as to that part of the Objection in which the Arch-Bishop saith that the Foreign Protestants abominate the Profession and Rites of the Church of England the Doctor Answers thus In Doctrine and the profession of the Orthodox Faith there is no disagreement between us this being intire some difference as to Rites and Discipline is to be allowed of on both sides The rashness of your Victor all pious and prudent Persons have heretofore condemned Euseb l. 5. c. 23. and still condemn He would force those from Communion who differed from him in certain Rites Nor Irenaeus nor Policarp nor your very Popes themselves of a more sound judgment as Amicetus Pius Higinus Telesphorus Sixtus were of this Temper They observed their own Rite and manner of Fasting yet they maintained Peace with others who came to them from other Churches although they fasted in a contrary way and manner And then he concludes all with this Remark Nec tibi tuisque Sanguine Sanctorum Ebriis c. Neither does it sufficiently satisfie you and yours who are drunk with the blood of the Saints that our Brethren p. 255. banished their Country and stript of their Fortunes by your Tyranny should be Exiles and Miserable among us but you would not have them to be or to behold the Light You would not have any place in the World for them to set their feet upon This is pleasing to you in this the Roman Beast does Exult and Triumph Hoc Ithacus velit magno mercentur Atridae The Reverend and Charitable Doctor knew how to pity the poor distressed and banished Protestants He condemned them not for their Dissent from the Church of England but he applauds the Churches Charity in maintaining and supporting them So there be but an accord in Doctrine he is willing that some difference in Rites and Discipline should be allowed He reflects not upon their Integrity because of their Descent But I find Mr. Newte is quite of another Genius Well If the French Protestants among us live quietly and peaceably under the Civil Government if they are Religious towards God Righteous towards Men and of Sober Conversations why should any Persons be displeased with them for the observation of their own Ecclesiastick Rites and Discipline Is the Church of England any thing the worse for it Does it hereby suffer any diminution in its Revenue Are not her Dignities still the same And may not the Sons of the Church be as Holy and Devout as if we had none of these People among us Mr. Newte quietly enjoys his own freedom and Worships God in the way be best approves of and let him not be displeased that others do so too He has no warrant to make his own Sentiments a standard for Others But he saith They are too like the Vipers Brood Ser. p. 38. who eat out the Bowels of their Mother that nourisheth them up and maintains them with Ability to support themselves If Vipers destroy their Mother it is but one Viper destroys another But I hope the Protestant Refugees are not Vipers nor the Church of England a Viparous Mother But I cannot understand how the Church of England is the Mother of the French Protestants for they were not born of her they are of another distinct Family They are got into England for shelter for a time and why should not the Church be very kind to her Sisters Children in distress notwithstanding some few differences as to External Discipline for these are no other than what they derived from their own Parent And Mr. Newte's Children if he has any may as wisely quarrel with the Children of another Man for not being like their Father as he may blame the French Protestants for some little accidental Differences in opinion from his Mother the Church of England I do not see why this Author and his Church should not patiently tolerate some smaller differences in matters of Religion in the French Refugees without offence Beside I would have this Gentleman to consider that the English Protestant Dissenters do largely contribute toward the Maintenance of these Protestant Refugees as well as the Church of England But how does it appear that the French Protestants do destroy the Church of England I never heard of any one step they have made towards it This is a suggestion too black and malevolent to spring from Christian Charity He charges some with Pretending to Preach and Pray by the Spirits extraordinary Assistance Who they are he reflects on Ser. p. 43. I know not For beside the Quakers I think none pretend to Preach and Pray by the immediate Assistance of the Spirit Thus Sir I have given you my thoughts of Mr. Newte's Sermon But I fear by this time I have almost tired you And upon the Review of what I have written you I find that I am chargeable with two faults the one is the frequent Repetition of the same things the other the prolixity of this Letter As to the first of these I have this to say in my justification that I was drawn sometimes to say the same thing over again because the Author of the Sermon abounds so much in Repetition So that the Fault is rather his than mine And I was willing to reply even to all his Arguments though sometimes what he offers for a new Argument is only an old one in a new dress of words for otherwise perhaps he might not have thought his Sermon Answered Which thing has even necessitated me sometimes to repeat what had been said before Then as to the Prolixity of this Letter I hope you will excuse it seeing I was willing amply to give you my thoughts of every passage in the Sermon which I conceived might well be excepted against But I am assured your Candor is so great as to pardon small Faults and as to greater Mistakes I readily submit to your Friendly Correction desiring to approve my self to be Honoured Sir Your Humble Servant ERRATA PAge 1. line 9. for a read the. p. 2. l. 6. for Neighbour r. Neighbours p. 5. l. 31. for concerns r. concourse p. 6. the Authors cited in the Margin refer to the Lines 5 and 6. p. 7. l. 9. r. with the Solemnity p. 8. l. 21. for Gods r. God p. 11. l. 12. for pertenaciously r. pertinciously p. 13. Margin r. antique p. 14. l. 22. for Mr. M. r. Mr. N p. and l. 35. r. Tatian p. 15. l. 25. for lay r. lie and l. 26. r. alternately p. 16. Margin r. a Lapide p. 18. l. 40. for Vial. r. Viol. p. 19. Margin r. pretiositate p. 20. l. 24. for Citharn r. Cithern and Margin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. l. 28. r. in memory p. 30. l. 28. Citharaedi p. 31. l. 6. for of the r. at the. p. 35. l. 7. r. heretofore p. 54. l. 12. r. Natural p. 75. l. 33. dele and. p. 78. l. 17. r. Rites