The Figures or Types of Christ, Typological category 26
THE SUPERSTITIOUS VANITY OF THE POPISH MUSICK IN THE WORSHIP of GOD.
THis is ſuch a ſtrange ſuperſtitious Vanity that it is generally accounted in theſe knowing times, as it was of old by Juſtin Martyr (Queſt. & Reſp. 107) childiſh and ridiculous, 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 generally 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 partly 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 bleating, 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 & graviter exprimendas, neque enim leve peccatum eſt, ſiquis laſcivum aliquid Organis ludat & audientium animos non ad pietatem, ſed ad amorem mundi accendat. Bell. de Bon. Oper. in particul. lib. 1. cap. 17. The anſwering of which objections and pretences will ſufficiently 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 greateſt ſeeming weight. But though the Jews had Muſical Inſtruments 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 Worſhip by David of his own head, but by Authority and Direction from God. For ſo was the Commandment of the Lord by his Prophets, ſaith the Text, 2 Chron. 29.25. and therefore they are called 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 Scripture 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 rejects 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 bellowings 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 contrary, they are clearly caſhiered and excluded out of the Goſpel-worſhip, by that general Rule which the Apoſtle lays down concerning 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 cannot edifie by it, being not an articulate voice.
And therefore thoſe Compariſons of Mr. B. when he parallels the uſe of Organs in Gods Worſhip with a Cup of Wine, and with the Tune, and Meter, and Melody in Singing, are moſt incongruous 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 Inſtitution 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 appointed Organs and Cathedral Muſick? who required theſe things at your hands?
The time when this Corruption was firſt invented and introduced into the Church is not certainly known, neither is it much material to diſpute. Certain it is, that they are a very late Invention. 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 aſide 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 Vitalianus 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 againſt 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 Bellarmine himſelf (de Bon. Oper. in partic. l. 1. c. 17.) confeſſeth, in Eccleſiâ 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 Scripture 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 continually 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 Temple, 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, Calvin, 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 teſtifie 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 Aquinas 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 inanimata ſive ea ſint foreign ſive foreign 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 ſupparaſitari, quam Chriſtianae ſimplicitati ſtudere malunt, non abſimiles Ethnicis quos Lactantius ad Templa ventitare ait, non tam Religionis gratia quam ut videant & audiant quod oblectet, lib. 2. cap. 7. & quibus publicorum Conventuum finis non eſt foreign, ſed foreign. 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 diligent 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 Promulgation of the Goſpel, the preaching of the pure Word of God by his Meſſengers.See Ainſworth on Numb. 10. For which, as there is a clear and fair analogy and proportion in the things themſelves, 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 Trumpet 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 concerning the ſounding of the Silver Trumpet of the Goſpel throughout the world. So Calvin in Iſai. 27.13. of whoſe Renown for a ſpiritual and ſolid Interpreter we need not ſpeak; Tubae ſpiritualis 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 heavenly 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 praecordia 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, notwithſtanding 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) continuam & ſpiritualem laetitiam Evangelici praeconii tuba excitandam denotabat, the Feaſt of Trumpets denotes thoſe continual ſpiritual 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 Ceremonies, but alſo from all their yokes and burthens, and from all ſuch Ordinances and Obſervations as did befit them and belong unto them, as in that eſtate of infancy and childhood. Junius 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, eadem nunc uſurpare eſt ridiculum, Jun. in Exod. 15.20. which overthrows that deceitful Rule of Bellarmine, which he repeats and makes uſe over again and again, when he ſaith, Ceremoniae Judaeorum propriae, ſunt illae quae ad aliud futurum ſignificandum erant inſtitutae. At Ceremoniae quae fundantur in Ratione naturali, ut genua flectere & ſimiles non ſunt propriae Judaeorum, at que ad hoc genus pertinent 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 foundation of religious Ceremonies, as is moſt apparent in the two Sacraments 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 rejected by many judicious Writers, as being a burthen laid upon the Jews, or an Indulgence allowed unto them in that eſtate of infancy; but now the time of Goſpel Freedom is come, Galat. 4.4, 5. Judaeis fuerat permiſſum propter infirmitatem cordis ſui, ſaith Chryſoſtom in Pſal. 150. Quia populus erat magis durus & carnalis, Aquin. 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 graty; 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 Goſpel-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 every 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 paraeciis & conceditur tantum Cathedralibus Eccleſiis & Sacellis Regis? ſi ſumptuoſum ſit Organon, ſufficiet Tibia utricularis aut Cythara. Didoclav. Altar. Damaſc. c. 8. p. 494. Or they might follow the example 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 about with Jingles. Sir G. S. Relation of a Journey in 1610. lib. 3. pag. 173. And would not this be very grave and ſolemn Worſhip? 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 poſterity, 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 obſerves, 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 inſtructed about the Song, for he was skilul. And 1 Chron. 25.7. the number 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 portion 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, Teachers, Elders and Deacons, but of Choriſters and Singingmen nothing. And if we ſay the Church may appoint them, this will open a gap for all humane Inventions, Prelates, Popes and Cardinals came in at this door. And being not appointed by Chriſt, they muſt needs be a great burthen to the Church. Hence Eraſmus juſtly complains, Operoſam quandam & theatricam Muſicam in ſacras aedes induximus, tumultuoſum diverſarum vocum garritum, qualem non opinor in Graecorum aut Romanorum Theatris unquam auditum 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 purpoſe 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 affirms the ſame thing, and pleadeth that they are an help partly natural 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 Aſſumption is falſe, viz. that Organs in the Worſhip of God have any ſuch virtue. But if it be meant of meer natural Delight, the Conſequence 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 bellowings 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, Aquin. ubi ſupra. Ames ubi ſupra.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 ſpiritual 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 underſtanding, 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 outward 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 experience 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 never raiſe them, nor kindle one ſpark of any true ſpiritual affection in the Soul. The graven Image is profitable for nothing, Iſai. 44.10. In vain do they worſhip me, teaching for Doctrines the Commandments 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 kindle 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 refreſh the Spirits, about which there is no controverſie; for I know none that queſtions it, and that this uſe of it, and refreſhment 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 awaken the ſpirits of their godly Parents to praiſe God, when that Promiſe 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 inſtruments 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 rejoycing, in the Church and publick Aſſemblies not by Pipes & Trumpets, which God indulged of old to that ſtiff-necked people, 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,Dr. Fullers Hiſtory of the Church, book 5. pag. 240. from being worſe. For though natural Poyſons may by art be ſo qualified and corrected, to make them cordial; yet moral Poyſons, viz. things ſinful of themſelves 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 Brothel-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 quavering and curious kind of Muſick quite taken away. De Divino Officiis 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. Scobells Collection, Anno 1644. Ch. 38. thus reject them. The Lords and Commons aſſembled in Parliament, the better to accompliſh the bleſſed Reformation ſo happily begun, and to remove all Offences and things illegal in the Worſhip of God, do ordain— 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 places— whereunto all perſons within this Kingdom whom it may concern are hereby required at their peril to yield due obience.
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 queſtion. It is borrowed from the Church of Rome; and they who write for it borrow their Arguments from Bellarmine, who diſputes 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 Objectors, as pretend the Authority of the Church for this Chaunting 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 Diſcourſe aſſerts that the Reformed Churches have with one conſent laid aſide Inſtrumental Muſick in the Worship of God, that word Reformed Churches is not to be underſtood as including either the Lutheran Churches abroad, or our Prelatick ones at home. And moreover the Reader muſt conſider that he therein ſpeaks according to the declared Judgment of the chief and generality 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 only on the private affection of ſome particular perſons here and there; beſides a great cloud of witneſſes againſt them, not only from amongſt Proteſtant Writers, but many of the very Papiſts themſelves, 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. Moreover 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 unknown in France or Germany, the firſt of them being brought to King Pipin by Stephen Bishop of Rome and other Embaſſadors from Conſtantinus Copronymus, as that excellent Hiſtorian and Antiquary Aventinus hath it, Res adhuc Gallis & Germanis incognita, 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 undertook to make one for Lewis the Emperor. His words are theſe, Adduxit vero Baldricus Domino Imperatori Presbyterum quendam Georgium nomine, bonae vitae hominem, qui ſe promitteret Organum more poſſe Graecorum componere. Quem Imperator gratanter ſuſcepit, & quia Deus illi quae ante ſe inuſitata erant Regno Francorum attribuebat, gratiarum actiones reddidit, ac Tanculfo ſacrorum ſcriniorum Praelato commendavit, publiciſque ſtipendiis 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 Apocalypſis 13. cantum latinum cum Organis Eccleſiae â Vitaliano 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 Exorciſms, and other prodigious practices of the Papiſts. For which they there cite Bale. For my part, I ſuſpect they and he were therein deceived, both becauſe 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 Synagogue it ſelf in the preſence of the Pope uſeth not Organs, as Voetius ubi ſupra, informs us from Navarrus, 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 neither Injunction from the Kings Majeſty, nor Statute of Parliament, nor Canon of their own Convocations 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 Eſtablishment can thus notoriouſly tranſgreſs it themſelves, and their Lordships the Bishops can connive thereat 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 Uniformity should be violated in compliance with the Papiſts manner of Worship, and ſerve as an Engine to bring affliction upon great numbers of other loyal, peaceable and uſeful Subjects, who from Conſcience, (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 Conformity shall give inſtances neither few nor ſmall of their little regard to their own avowed Rule?