The usefulness of Church-music.  
A SERMON Preached at CHRIST-CHURCH, Novemb. 27. 1696. Upon Occasion of the Anniversary-Meeting OF THE Lovers of Music, On St. Coecilia's Day.  
By S. ESTWICK, B. D. and Chaplain of Christ-Church, in Oxford.  
Published at the Request of the Stewards.  
LONDON, Printed for Tho. Bennet at the Half-Moon in St. Paul's Churchyard. 1696.   

TO THE Stewards of St. Coecilia's Feast.  


The Right Honourable the Lord Dunluce.  
Sir John Smith, Baronet.  
John Hill, Esq;  
Colonel Henry Holt.  
Colonel Nathan. Blackiston.  
John Cary, Merchant.  
Moses Snow, B. M.  
Nicola. Matteis, Gent.    
GENTLEMEN,  
YOU desired me first to Preach, and then to Print this Sermon: I have Obeyed You in Both; as being willing to do whatever lay in my Power to keep up a due Esteem of Church-music, in an Age that seems hastening on apace to a neglect, if not a disuse of it. If this Discourse may contribute any ways towards so good an end, and withal serve to express the Respect I have for You, I have the double aim I proposed to myself in Preaching and Publishing it.  
For I am a true Lover of Music, especially when it is employed to so excellent a purpose, as that of composing our Attention, and raising our Affections in Divine Worship, and a true Honourer of all those who favour and encourage it. After which, I need not tell either You or the World how much I am,  
gentlemans, Your Obedient and Humble Servant, S. ESTWICK.   

A SERMON Preached at Christ-Church, Nou. 27. 1696. upon Occasion of the Anniversary Meeting of the Lovers of Music, on St. Cecilia's Day.  Col. 3. 16. The latter Part, Teaching and Admonishing one another, in Psalms and Hymns, and Spiritual Songs, Singing with Grace in your Hearts to the Lord. 
THE Design of this great Assembly's meeting together, being to celebrate the Praises of our God with exalted Hearts and Voices, I hope each one has acquitted himself in a suitable manner, and duly observed the most concerning part of this Exhortation contained in the latter branch of these Words.  
It may be needless to tell you we have all been pleased, if not transported, whilst the Skilful Performers with laudable Emulations have endeavoured to raise and extol God's Goodness, to the utmost pitch our impaired Faculties will allow of in this imperfect State: By the Frame of our Nature we may perceive ourselves fitted and prepared for the Reception of Harmonious Sounds; as we are fenced about with Nerves, we find ourselves ready strung, and most of us tuned for this Heavenly Entertainment: By a kind of Sympathy sometimes we tremble; we are generally pleased when a fitting Subject is well painted by the Composer and well breathed and set off by the several Performers.  
If any one should be found so hardy, or, as some think, so ill-natured as to oppose himself to the General Consent of Mankind, and to deny the Power of Harmony, for his Satisfaction we might have wished him here, where he might have had the best sort of Argument for his Conviction (viz) the Testimony of his own Sense; and if after this, he had remained unaffected with the gentle Insinuations of our softer Strains, and unmoved with the more forcible Impressions of our louder Acclamations, you are all ready to pity the Fate of this Unhappy Temper, and to pronounce him such a sort of an Infidel, that is uncapable, if not unworthy of a farther Conviction.  
To say we are pleased with Harmonious Sounds, is to say very little in comparison of what our Apostle has suggested to us, who carries this Matter much higher, and teaches us the true use and benefit of Divine Music in the Worship of God.  
He is chiefly concerned for that Spiritual Advantage that may result from this Sensible Pleasure; and intimates to every Good Christian, that at the same time he is gratified and delighted, he may be bettered and improved by it in Holy and Virtuous Living.  
By Teaching and Admonishing one another in Psalms, etc. we are assured of the fitness of this Divine Exercise, to promote the Spiritual Interests of Faithful People, of its suitableness to help 'em forward, as well as refresh 'em in their Passage towards their Heavenly Canaan; and, in a word, to farther and advance their Spiritual Good and Edification.  
How this is done by this Divine Exercise will be more fully made out in this ensuing Discourse; in the mean time it ought not to be forgot, that in a large sense we may be said to be taught and admonished by whatever renews, revives, and calls to remembrance former Thoughts, and Ideas; we certainly may be admonished of what we knew before, and I think may not improperly be said to be Taught and Instructed by whatever excites and enlarges our Desires of Goodness, by whatever inflames in our Hearts the Love of God and our Neighbour; and whatsoever Instruction serves to confirm our Faith, to enliven our Hope, and quicken our Graces, and to render our Souls more Humble, more Holy, and more like to God than they were before, may in a large Sense be deemed Teaching; tho' all this while we gain no fresh Supplies of new Ideas, but having an Occasion offered us of reviving those old ones that before lay dormant, we are thereby enabled to turn 'em to a better use, and to reduce our Knowledge to Practice.  
This being the Sense of our Apostle's Teaching and Admonishing in this Place, give me your Attention, whilst I lay before you some Considerations, that may serve to enforce the Injunction, and show the Usefulness of Divine Music in the Worship of God, and the Advantages that may be reaped by it in Particular, by every one that attends to it in due Manner.  
First, I desire to offer to your Consideration, that this Method our Apostle has made choice of as a help to our Spiritual Improvements, was the old way of Teaching the World, much applauded by the Wise Ancients, and in their Esteem a very effectual means of inculcating Wisdom, and making Men more Tractable, by fixing in their Minds the Principles of Natural and Moral Philosophy. As for its Antiquity, Timagenes, as Quintilian observes, allows Music to be the eldest of the Learned Studies: And a greater than him tells us, that about the same time that Tents, Husbandry, and Working in Brass and Iron were found out by their several Authors, Jubal lessened their Cares by the addition of Musical Instruments, which being handled down to After-Ages, and serving to cover the Nakedness of Vocal Sounds, were embraced and cherished by Legislators and Philosophers, who found the Aptness Music had to Civilize the ruder part of Mankind, the Advantages it had in gently insinuating Mysterious Truths.  
Upon which accounts Poetry and Music may well be esteemed the Nurses of Infant Commonwealths, the School-Mistresses of Learning, from whose fruitful Breasts streamed such a kindly Nourishment, as made Empires swell out to that extent of Grandeur, as to attract the Eyes of their Neighbours to behold and dread their Power.  
Lycurgus and Numa enacted Laws for the Encouragement of Music, not thinking themselves secure in their Governments, till by its Charms they had Tempered and Smoothed their unpolished Subjects; or at least by this pleasant Vehicle, allured 'em to submit to their harsher Constitutions.  
How much Learning owes to Poetry and Music, may appear from this, That the first Seeds of it were scattered in Number and Measure, and what the Celebrated Poets sung, and many of the Philosophers taught, gained a more easy passage into men's Minds by the agreeable mixture of well regulated Sounds.  
Hence it was that the various Motions of the Planets, the Arcanas of Nature, and the Causes of her seeming Irregularties, were first delivered in Verse; And Atlas is presumed by Virgil to frame, and Jopas to sing the lofty Song on that Subject. If the Universe itself was thought to be Composed by Harmony, it's the less to be wondered, that those Philosophers that embraced this Opinion, should act agreeably to it; whilst Pythagoras framed his Works as near as he could to this Model, and applied himself to Music, as a means to brighten his Morning, and compose his Evening Thoughts: 'Tis the less remarkable, that Socrates should divert the taedium of his Age, by a late application to Music; and that Plato and Aristotle should advance it so high, as that the Speculations of the former could not be throughly understood without it, and that both allow it to be a necessary Ingredient to the Education of Youth, and tending much to the Formation of Virtue and good Manners.  
In pursuance of these high Encomiums given by the greatest Masters of Learning, and the Experience of its usefulness, the World became soon acquainted with the happy influences of it, beholding with pleasure, how much it served to quiet and calm the unruly Passions of Men, to alleviate the Troubles of Life, to ease its Labours, to abate the Rigours of Adversity, and heighten the Enjoyments of Prosperity: It beheld with Pleasure how much it advanced the Honours of the Military Life, whilst their Heroes were animated with their Martial Sounds, and in some measure rewarded too by the grateful acknowledgement of Triumphant Songs. How much also were the Affairs of the Civil Life bettered by it, when, as Plutarch tells us, their Entertainments were seasoned with wholesome Admonitions, and their Musicians encouraged Temperance and Moderation at that very time they stood in need of such faithful and pleasant Monitors.  
Thus this excellent gift of Heaven, when exercised in its Primitive Purity and Simplicity, tended much to the bettering and improving Mankind; and 'tis the less to be wondered, that this common Blessing, that served for so many excellent purposes, should be enclosed and appropriated to the Service of God's Worship, and the Uses of Religion: That men's Tongues and Voices should be Consecrated to enlarge upon the Noble Themes of God's Power, Wisdom and Goodness; and thereby to make his Praise Glorious, make him Admired of all his Saints, and Reverenced of all that are round about him.  
For seeing the Great End of Man's Creation was to set forth the Praises of his Creator, and he alone of all the Creatures of this Sublunary World, was endued with Faculties to qualify him for this Noble Employment; it is but reasonable that he should do his utmost (for that utmost will come far short of it) to extol the Praises of God to the highest pitch he is capable of, to Glorify his Maker with his Body and Spirit, with his Voice as well as Understanding.  
A second Consideration that serves to recommend to us our Apostle's Injunction is the Practice of the Jewish Church, as to the use of Vocal and Instrumental Music; both which kinds were introduced in the latter end of David's Reign, when the Ark had rest, and that by the Command of God, (1 Cor. 11. 31▪) 'Tis true Ezra calls this the Ordinance of David King of Israel; and if he appointed these Usages as a King, and not as a Prophet, we're assured that these Commands were however confirmed by other Contemporary Prophets: For thus we read (2 Chron. 29. 25.) the Levites were set in the House of God with Cymbals, with Psalteries, and with Harps, according to the Commandment of David, and of Gad the King's Seer, and of Nathan the Prophet; for so was the Command of God by his Prophets.  
From which Passage it is evident, that these Institutions proceeded from God, and that this and no other is the Critical Season, from whence they are to bear Date.  
Now this was long after the delivery of Moses' Law and the Sealing up of the Ceremonial Canon; and consequently cannot be reckoned a part of that, nor indeed any violation of that Law.  
It cannot be reckoned a part of it, because that Law mentions nothing belonging to Vocal or Instrumental Music in the Worship of God.  
We find indeed some Commands relating to the Priests Trumpets, but these were appointed for Civil Uses, viz the Calling of Assemblies, the Removal of their Camps, the Proclaiming War, and giving notice of their Festivals, as we find by the 10th of Numbers.  
These Usages were no Violation of that Law, because the appointment of Vocal and Instrumental Music was no essential Change and Alteration of it.  
It was only an additional Ornament, intended to help and raise Devotion, and for its Natural fitness and congruity to that End Commanded, and so Received into the House of God.  
A third Consideration that enforces our Apostle's Exhortation and Recommends the Use of Divine Music in the Worship of God, is the Exercise of it in the Christian Church, from the first Foundations of it.  
We find in a particular manner our B. Lord's approving it by singing a Hymn. In like manner Paul and Silas followed this Pattern, and all faithful People throughout all Ages of the Church imitated their Practice herein.  
'Tis true the first Age of the Christian Church was distinguished from the following upon this as well as other accounts; here therefore I shall briefly inform you, what the learned Commentators understand by the several Terms▪ mentioned by the Apostles: and first they tell us, that the Psalm is such a Divine Song, that is either designed, or actually sung to some Musical Instrument, and this is Mr. Calvin's Sense of this word in his Comment upon this Text; The Hymn is made to Celebrate the Praises of God, and as such does not extend so far as the Psalm, because the Matter of the Psalm may take in Petition of Blessings and Confession of Sins, and Deprecation of Evil, as is usual in many of the Psalms of David.  
As for the third sort, viz. Spiritual Songs, we are to understand by them such Songs, as were indicted by the Holy Ghost in the Praise of God the Father, and our Redeemer, and uttered by Virtue of a peculiar Gift, which was Communicated to some Believers, and frequently found in the Apostolical Age.  
Some indeed are of Opinion that these Spiritual Songs are to be understood in opposition to those Lewd Songs used amongst Heathens, and this may in some sense be allowed too, yet not so as to exclude the former, and that for this reason, viz. because amongst other miraculous Gifts vouchsafed to the Church of God, we are assured that inditing Spiritual Songs by the immediate impulse of the Spirit which is sometimes call d Prophesying, was as remarkably known, as Praying by the Spirit. And this our Apostle assures us of in that noted Passage, 1 Cor. 14. V. 15. I will pray with the Spirit, and I will pray with the Understanding also: I will sing with the Spirit, and I will sing with the Understanding also; the Scope and Design of which place is to make each particular Gift of Praying and Singing useful to their Auditors; that is, those that had either of the two, were not either to pray or sing in unknown Tongues, but those that their Hearers were acquainted with. We have indeed but few of these Spiritual Songs transmitted to our Hands; but from these excellent Patterns we may take our estimate of the rest, and give a pretty good guess at the great Advantages the Church of God received by 'em: For illiterate Men becoming suddenly qualified to extol the Mercies of God for the great Work of our Redemption, we cannot but presume that the matter and manner of this Exercise, was worthy of its Author; that the Harmony was suitable to the Subject: and because it was a Gift of the Spirit, it is but reasonable to believe, that these sort of inspired Persons Commenced good Poets and good Musicians, and were thus doubly qualified to set forth the Praises of our God. When we consider again that Psalms and Hymns are joined with Spiritual Songs, this evidently shows that the use of these was not superseded by the extraordinary assistance then given, and though it pleased God to raise up Men to magnify his Name, and to enlarge upon the new Themes of Man's Redemption and Reconciliation, yet not with that design to make void the old Subjects that were accommodated to all Estates and Conditions of Life, and to be of perpetual use to the Church of God. These by the Goodness of God are continued to his Church; and all that I shall observe at present is, that as we have the greatest Reason, so we ought to receive the same with grateful acknowledgements, and express our Gratitude by making what Improvements we can by these standing Helps of Piety and Devotion.  
And so I proceed to show more particularly the usefulness of Divine Mnsick in the Worship of God; as how, and after what sort, it tends to our Spiritual Improvement, and what advantages may be reaped by every good Christian that attends to it in a due manner.  
The usefulness of it will in some Measure appear, by reflecting on the Infirmities incident to our corrupted Nature, For when we make our approaches to the House of God, by sad experience we too often find ourselves disturbed, either by the Cares or the Pleasures of this Life.  
The Man of Business too frequently brings a load of it upon his Shoulders, not easy to be discharged; the Man of Pleasure too often ruminates on, and acts over again the Scenes of his past Follies, or is projecting new ones. The Tradesman is too apt to make the Temple of God a House of Merchandise. The Scholar, to make it his Study to refine and digest his Notions in. In short, we are all too subject to be distracted in our Addresses to the Throne of Mercy, too liable to bring a Sacrifice without a Heart, and to be present in Body, and at a distance in Spirit. This being too often our unhappy Condition, what better Remedy can be thought of for the Cure of these Evils, than agreeable Harmony, which has a great Force and Efficacy to hush and quiet the Cares and Business of Life, to quell and lay asleep the thoughts of our Innocent Diversions or forbidden Pleasures, and by bringing the Mind into a calm even frame and temper, dispose it to attend to the concerning Matters on which our Salvation depends.  
By the help of these delightful Sounds, we are fitted and prepared to offer up our Prayers in a better manner, and to receive more eagerly the salutary Admonitions of Holy Scripture either Read or Explained in the Pulpit. When we find our Devotion and Attention begins to palls by the length of some of our Offices, we have from these fresh Recruits provided us to renew and invigorate our drooping Spirits. In a word, our manifold Infirmities do much want such a kind of relief, first to bring us into due Temper, and then to quicken us when we find ourselves Fainting under their Pressures.  
Secondly, The usefulness of Divine Music in the Worship of God, will farther appear from the Nature of this Exercise, together with the subject Matter about which it is conversant.  
This Exercise, when skilfully managed, has a native Puissance and admirable Facility to set off the Matter about which it is Conversant, and make it appear to the best Advantages, so as to render that which in itself is lovely, more amiable, and more delightful. There are Sounds proper for every Passion, such as can damp you, when your Mirth and Joy begins to be rampant and excessive, such as can raise you when your Spirits are languishing, and either the needless Troubles, or necessary Cares of Life begin to overset you. Your Hopes shall be enlarged, and by an overruling Power of Harmony, ye shall be willingly forced to part with your unpleasing Thoughts, and to enjoy a Calm at least, if not an Ecstasy of Rapture when the Poet and Musician have severally discharged themselves, according to their different Tasks and Employments.  
Even the mean empty Trifles of this Life, when clothed and adorned in proper Words, and harmoniously expressed, are made too lovely and too desirable.  
Vice its self, which one would think needs Art and all other Embellishments to ingratiate itself, owes too much of its Empire to the impure Ideas of lascivious Poets, and the Performances of wanton Musicians; by the help of which Varnish, the Mind becomes enamoured with the most odious and deformed Objects, and those excellent Faculties that were given us to raise our Love and Esteem, and to fix our Mind upon Virtue and our sovereign Good, are too often debased, and made to serve in the meanest Drudgeries, even the propagating Sensuality and Uncleanness.  
If Vice itself is obliged to call in for those Succours to make her wrinkled ghastly Face look Smooth and Beautiful, how amiable must Virtue appear, which in its self is lovely, when adorned with those Embellishments? When the Lineaments of her Picture are drawn by the skilful Hand of a chaste Poet, and coloured by a good Musician? For to come now to the subject Matter of our Praises and Thanksgivings, with what complacency and delight, ought we to receive those imitable Patterns of Devotion; that display the Scenes of God's Love, and our thankful acknowledgements for his transcendent Goodness and Mercy to the Children of Men.  
And that more especially when we sing the Songs of Angels or Inspired Men; or those Holy Raptures of Good Men, wherein God's Power, Wisdom and Goodness are set forth by the Works of Creation and Redemption.  
When in particular we adore his excellent Majesty in our Te Deums, make his Praise glorious for the Works of Creation in our Benêdicite. When we Joy and Triumph in our Faith by singing the Nicene Creed, and at the same time that we confess our Faith, show that we are pleased with it: When in the rest of our Psalms and well chosen Hymns, we ascribe the Honour due unto his Name, and thus offer him the best Sacrifice in the best manner.  
If the bare Matter of our Praises, when attentively read, are so very apt to raise our Affections, and fill our Hearts with Joy, how much is that Joy increased, when melodious Sounds, agreeable to the Matter treated of, give each Word their due force and emphasis, especially when the Composer has an Eye upon the Sense, lays wait upon what is most material, does not clog his Parts with needless Repetitions, but order his business so, that the Hearer shall be little interrupted, but shall follow him with Ease and Pleasure, whilst he raises your Ideas by a just representation of the Subject that lies before him.  
If his Matter is Great and Majestic, his Harmony rises proportionably with it; if it is more Grave and Solemn he lengthens his Measure, and gives you time to pause upon it: If it is more Cheerful and Gay, you'll the more easily pardon him, if he keeps pace with it in a quick measure: If sometimes he repeats the more emphatical words of our Psalms and Hymns, you'll excuse him, because the Holy Penmen have done the same before him; and where they have not done it, he does not want an excuse, if, by the variety of the Descant he gives you a fresh occasion to circumstantiate the Praises of God, and to dwell upon 'em with greater Complacency.  
There are some Expressions that are hardly parted with, and more especially deferve to be insisted on.  
The Consideration of God's Mercy ought to create an Holy emulation among the Performers, and when the Composer has well acquitted himself, each of 'em seems to be desirous to raise it to the highest Perfection.  
The last follows the Steps of the former, and that with a design to improve and raise, as well as to make the Harmony more complete; and, to conclude, when the Composer and Performers have exactly done their Parts, how much must our Hearts be lifted up? how much have they now been lifted up with these Heavenly Acclamations? How much must our Joys be enlarged? how much have they been enlarged, whilst we have all joined together either in Heart or Voice, to praise and magnify our Glorious God, and tell out His Works with Gladness?  
From what I have hitherto said, give me leave to make a few short Inferences, and so I shall conclude.  
Seeing what I have hitherto laid down relates chiefly to the external part of our Duty, and has a regard to the Modes and Circumstances of performing it. This gives us a good account of the Nature of those Constitutions that belong to these; and also suggests to us, that we ought to mind more the Substance of what is performed in the House of God, than the manner of its performance.  
This is very requisite in every Duty, and more especially in our Praises and Thanksgivings, and if we want that inward frame of Spirit, and that Attention that is the Life and Soul of 'em, we are only pleasing ourselves: And if so, it is easy to determine what sort of Worship this it to be accounted.  
Our Apostle requires the Melody of Heart, and that we should sing with Grace unto the Lord; we ought therefore to attend to what is doing, that we may not incurt the Hypocrites Doom, who draw near to God with their Lips, when their Heart is far from him.  
Secondly, If it be true that Divine Music in God's Worship may contribute to our Spiritual Improvement; This gives us just occasion to blame the Practice of the Church of Rome, which has framed and contrived her Praises more to the Honour of Men than of God; and not only so; but she has locked up the few sound Pieces of Devotion remaining in their Breviary, in a Language not understood by the generality of their People.  
Possibly they may please the Ears of the People, more than we do ours, but their Hearts can never be affected, and if so, they are doing but one half of their Duty; they're doing nothing that concerns the more substantial part of God's Worship, who being a Spirit, is to be Worshipped in Spirit and Truth.  
Thirdly, If the Use and Practice of Church-music is of such long standing in the House of God, and Voices and Instruments were appointed by God himself, to promote the Edification of his People, this shows us the unjust Exceptions the Dissenters takes against our Way of Worship, making it to be Popish and Superstitious, and what not; not considering in the mean time, that those excellent Offices of Praise, I mean our Hymns were practised long before Popery was in being; and as to the manner of adorning 'em with good Music; this I presume is no fault, however I could wish for the good of their Souls, that they would come to our Churches, and try whether it is a fault or not; and than it might be hoped we might keep them there, at least, give 'em no just cause to forsake our Assemblies.  
Fourthly, And to conclude, seeing these usages of our Church have a great tendency to farther our Spiritual Improvement, this shows what great reason we have to stick firm to the Practices of our Church, and to adhere to the Model of our first Reformers, who have discovered their Wisdom and Piety in nothing more, than in the happy Choice of those Offices that were designed to set forth the Praises of God.  
And because our frail state is such, that we can never hope in this Life, to do it so perfectly as we ought, let our Constitutions be never so complete; However, let us accustom ourselves to this Divine Work here to the utmost extent of our Faculties, that we may with the Blessed Saints and Angels Praise God in the Life to come, and sing Hallelujahs to the Honour of his Great Majesty, who liveth and reigneth Three Persons and One God, both now and for evermore, Amen.  
FINIS.   

Books Printed for Tho. Bennet at the Half-Moon in St. Paul's Churchyard.  
MOnsieur Bossu's Treatise of the Epic Poem, containing Reflections useful and necessary for the right understanding and judging of the Excellencies of Homer and Virgil. Done into English from the French. Together with some Reflections upon Prince Arthur. By W. Jones. To which are added, an Essay upon satire. By Monsieur D' Acier. And a Treatise upon Pastoral Poetry. By Monsieur Fontanelle. 80.  
A Comparison between Pindar and Horace. Written in French by Mr. Blondel, Master to the Dauphin. Englished by Sir Edward Sherburn. 80.  
The Art of Speaking. Written in French by Messeiurs Du Port-Royal, in pursuance of a former Treatise, Entitled, The Art of Thinking. Made English.  
Remarks on the late Writings of the English Socinians. By Mr. Lurancy. 80.  
The Lives of all the Princes of Orange; from William the Great, Founder of the Commonwealth of the United Provinces. To which is added, The Life of His present Majesty, King William III. from His Birth, to His Landing in England. By Mr. Tho. Brown. Together with all the Prince's Heads, taken from Original Draughts. By Mr. Robert White. 80.  
Ten Sermons Preached upon several Public Occasions. By R. Meggot, D. D. and late Dean of Winchester. 80.  
The Foolish Abuse, and Wise Use of Riches. A Sermon Preached May the 1st. 1695. By W. Talbot, D. D. Dean of Worcester.  
Mr. Blackburn's Sermon of Anger. Preached before the Queen.  
Mr. Adams' Sermon, before the Lords Justices, at Whitehall, upon the Thanksgiving for the Taking of Namur.  
— His Sermon before the Honourable House of Commons, at St. Margaret's, Westminster, Nou. 5. 1696.