A SERMON PREACHED AT Bridgwater in Somersetshire, July the 17th, 1700.  
AT The Opening of the ORGAN lately Erected there.  
By JOHN SHUTTLEWORTH, Rector of Oborn and Lillington in the County of Dorset.  
LONDON: Printed for J. Miller, Bookseller in Sherborn, Dorset; and Sold by A. Baldwin, at the Oxford Arms in Warwick-lane, 1700.   

PREFACE.  
WHen I was first desired to Preach the following Sermon, upon the occasion of erecting an Organ in the Parish-Church of Bridgwater; I was at the same time desired to answer the Objections against Instrumental Music in Churches, which were published some time before that, by an Anonymous Author, in a Book, Entitled, A Letter to a Friend in the Country, etc. in Answer to Mr. Newt 's Sermon, etc. which I have endeavoured to do with the utmost plainness and brevity I could. However I could not so fully make reply to one Objection in my Sermon as I would have done, and therefore am willing to say something to it here. But because I find the Learned Mr. Dodwell hath done it in a Book of his, lately published, Entitled, A Treatise concerning the lawfulness of Instrumental Music in Holy Offices; I shall only repeat his Answer here, for the Benefit of those who have not seen his Book, with one Remark of my own.  
The Objection is, That 
* A. N. p. 20, etc.  several of the ancient Fathers thought Instrumental Music proper to the Jewish State, viz. Clemens Alexand. Isidore Pelusiota, St. Chrysostom, Theodoret, and Author. Quaest. & Respons. ad Orthodox. and he quotes out of their Works certain Sentences to justify this.  
Now to this Mr. Dodwell replies, 
* Dod. Sect. 29.  1. Those Fathers were no more able to judge what was proper to the Jewish State than we, because though they are very ancient, yet the earliest of them is short of the Apostolical Age a great many years; and so they were capable of knowing the Reasonings of that Age only by Tradition, which we are in like manner as well. And therefore in their Reasonings they are to be heeded no farther than it appears they were agreeable to the Reasonings of the Apostolical Age; and Mr. Dodwell shows, 
* Dodwel Sect. 30.  That in the Apostles time they reasoned quite otherwise.  
Secondly, He 
† Ibid.  supposes this Opinion of theirs might be taken up for want of considering the true Reason why Instrumental Music was not used in Churches in their time and before. He supposes they might imagine (for indeed no Reason or Tradition for this Opinion of theirs is produced) that the cause thereof was, that it was looked upon by the Ages before them to be a legal Constitution; whereas the true Reason might not be such an Opinion, nor any dislike of it. There might be many Reasons assigned for that, but that which Mr. Dodwell offers seems to be very good, which is this. Under the Jewish Oeconomy, Instruments were used no where but in the Temple where the Highpriest presided, who had right over all the Jews wheresoever dispersed, as in like manner he lays down the Apostolical Church at Jerusalem had right over all the Churches in the World; therefore as it was the peculiar Prerogative of the Jewish Highpriest to have Instruments in the Temple only, so it might be thought it was the peculiar Prerogative of the chief Apostle to have Instruments only in his Church, which might be the Reason why no Churches in the Apostles time did introduce them. And again, when the Apostolical Church was extinct by the death of the last Apostle, he supposes every Church (though they were then all equal among themselves) might be afraid to introduce them, lest they should seem to challenge Catholic Pre-eminence thereby, till time had worn out the Memory of the Apostolical Prerogative. This Reason these Fathers not being ware of, might therefore take hold of that other by conjecture. Thus far Mr. Dodwell.  
To this I add, That the most ancient of these Fathers, viz. Clemens Alexandrius, is not at all of this Opinion, for however those allegorical Expressions quoted out of him may seem at first sight, it will be plain to any one who reads the whole several Discourses, he means not to condemn the sound use of Music, as I could easily show, were it material; however I shall here present you with one Sentence out of him to confirm what I say, which because it is delivered in plain proper Terms, by no means to be thought allegorical, will clearly show that he approved of Instrumental Music in Devotion, notwithstanding the other Quotations. The Sentence is in the 2d Book of his Paedagog. some few Lines under the Quotation there, where he saith, 
* Paedag. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  And if you desire to sing and play upon an Harp or Lute it is not blame-worthy, for in that you imitate the Hebrew King, wellpleasing to God; and he quotes the Words of the Psalmist to justify it. This is all I shall say upon this Head, and when all is done I am sensible, if I could say as much as I should desire, either here or in my Sermon, for the lawfulness of Instrumental Music, those who are captious and ungovernable, will never want Arguments to uphold their Nonconformity; as on the contrary those who are endued with a mild, gracious Disposition, will interpret and weigh every thing with Candour. And such I could wish all my Readers were, not only for the Good of the Cause I here undertake take to defend, but also that I may be the more easily born with for my Faults which may have escaped my Knowledge.  
J. S.  
Be pleased to take notice, in the Margin of my Sermon, or of this Preface, these Letters A. N. do relate to the Anonymous Letter in Answer to Mr. Newt's Sermon: Likewise all the References to Mr. Dodwell are to his Book lately published, Entitled, A Treatise concerning the Lawfulness of Instrumental Music in Holy Offices.   
Ephes. V 19 
Speaking to yourselves in Psalms, and Hymns, and spiritual Songs, singing and making melody in your Heart to the Lord.  
GReat and Wonderful is the Sympathy between Musical Sounds and the Passions of Man; and there is hardly any affection of our Minds which suitable Notes cannot excite. There is a sort of Music will make you light and airy, another grave and severe; some kind of it is more especially apt to compose the Mind, to render it calm, and take off that ruggedness and moroseness of Temper which renders many unfit for Society: Upon which account no doubt it was that the famous Lawgivers Lycurgus and Numa provided for the encouragement of it, thinking hereby to incline men's Minds to what their Laws could not force. These Things Music doth perform, not faintly and weakly, but powerfully. And indeed strange are the effects which have been ascribed to it; as the driving the Evil Spirit from Saul, 
* 1 Sam. 16.23.  which, since the power of the Devil can be but small when the Faculties of the Mind are composed, is to be imputed to the natural efficacy of it. 
* See more dowel, p. 17. and on.  So the Venomous biting of the Tarantula, an Italian Spider, is said to be cured by the Application of certain Musical Notes. And this is undoubted, that hardly any thing doth more strongly charm and delight the Mind than this doth, as wise Men, in all Ages, have found and testified; and besides, when suitable Harmony is adapted to well composed Words, it imprints them the more upon the Mind, and doth both add a force and grace to the Words, and also receive from them a greater Power of moving the Spirits, than otherwise it would have: And hence it is that the lofty Strains of Poetry, when expressed in melodious Songs, do so mightily delight and affect us. But that which above all doth recommend Music to us, is the suitableness of the best sort of it to exalt our Affections in the Worship of God, and to raise our Souls to such a degree of Love, Reverence and Admiration in our Praises of the Divine Being, as few Things else are able to do. And this Power it appears to have, not only from the experience of most Men, but because the Holy Scriptures both of the Old and New Testament do prescribe it; for which no other Reason can be given, but that it is helpful to advance Devotion: As to mention only Proofs from the New Testament, the words of my Text, so Col. 3.16. Teaching and admonishing one another in Psalms, and Hymns, and spiritual Songs, singing with Grace in your Hearts to the Lord. So Jam. 5.13. Is any one merry? let him sing Psalms. But because there are two sorts of Music, viz. Vocal and Instrumental, and the New Testament speaks only of Singing, as is thought by some, therefore an Opinion is spread abroad, that Instrumental Music is by no means to be admitted in the Service of God; wherefore I shall in the prosecution of this Discourse show, 

1. That Instrumental Music is not only lawful, but commendable in the Worship of God.  
2. I shall answer some Objections which are brought against it.  
3. I shall make an Improvement of what hath been said.    
I begin with the First, to show that Instrumental Music is not only lawful, but commendable in the Worship of God.  
This may be very probably argued from the Words of my Text, because those Psalms which the Apostle exhorts Christians to sing, are the same which the Jews were wont to sing to Musical Instruments in their daily Service; and it may be reasonably concluded, that as we are to imitate the Jews in singing them, so we may also follow their example in applying Instruments thereto. Otherwise I cannot see how the Apostles can avoid the censure of omitting a most necessary Caution, in not forbidding us to imitate the Jews in this particular, since they prescribed an imitation of them in singing, a Thing so near a kin to it, and also in regard Man's own Reason is apt to suggest the thing to be very fit to be so applied, as appears by the general approbation of it by so many Nations in their Worship of God, and by all Men, but those whose prejudiced Minds and foul Constitutions incline them to think that God is to be pleased with nothing but what is Rigid and Austere.  
2. As it cannot be denied but that Instrumental Music was very lawful in the Worship of the Jews, because it was appointed by God's Prophets, and by David, who was a Man after God's own Heart, and because it appears God approved of it by commanding it to be restored in Hezekiah's time according to the Pattern of David, etc. 2 Chron. 29.25. So from hence doth it follow, that it is very lawfully to be used in our Worship, because we are to prosecute the same end which the Jews were when they made use of it, viz. to praise God with exalted Minds; and why we may not use the same means to advance that end, since it is every whit as powerful in its own nature now to promote it as it was then, cannot well be surmised. And I think if any one should say the nature of Instrumental Music were changed since that time, or that the good effect of it in the Jewish Service were owing more to an extraordinary Grace God was pleased to conjoin with it, than to its natural Power, 
* See more Dodwell, Sect. 11.  he would seem like one that was put to his shift. There are some ends indeed which the Jews were obliged to prosecute and we are not, as to typifye the Death of Christ by a bloody representation; and as these ends are abolished, so in all reason the means too viz. sacrificing living Creatures, upon which act it happens that there is not the same reason for retaining Sacrificing as there is for retaining Instrumental Music, whose end will always remain. Again, some of the Jewish Institutions were Conveyances of Grace and spiritual Benefits like our Sacraments, not by their own native tendency, but by a special Power superadded to them under the old Dispensation, which now in all reason are abolished too, because we have no proof that God will concur with them in that extraordinary manner he did heretofore. To this purpose did Circumcision serve, and also the bloody Sacrifices, according to which the Apostle saith, They which eat of the Sacrifices, are partakers of the Altar. 
* 1 Cor. 10-18.  Now as for Instrumental Music, besides that we do not use it as a means of conferring Grace extraordinarily, there is no colour of reason to be brought that ever it was so used among the Jews, seeing there is not one Word in either the old or New Testament, or in the Writings of the Jewish Doctors to that purpose; and seeing its natural efficacy to stir up the Mind religiously, doth therefore afford so easy an account of its establishment, as is to exalt men's Minds and Devotion. Neither can Instrumental Music be thought a mere Type, because no Reason can be brought to prove it so, unless grounded upon very slender Suppositions, which will equally prove singing of that nature; and which doth appear very improbable, when put in the balance against that which makes its natural Conduciveness to promote pious affections the cause of its establishment. But,  
3. If Instrumental Music notwithstanding were a Type heretofore, yet since it is effectual to promote the same end which singing is, and in the same manner, and besides to render the singing more powerful to advance what it is appointed for, then why should not this be as fit to be introduced as that? Certainly there can no reason be given since the Church hath both a Command and a Power to ordain whatsoever is to edification in the external Worship of God; as may be proved by Reason and Scripture, and will be showed in my Answer to the Objections. For upon the Supposition, tho' the Apostle mentions Singing, and not the other, yet that can make no difference as to the lawfulness of either. Neither can it any way be proved that a Thing is therefore uncapable of being admitted among the Christian Institutions, because it was made use of as a Type among the Jews; Although, at the same time, it will be impossible to prove that Instrumental Music was so used. All that remains then upon this Head, is to prove that those Properties I have laid down do belong to it, and that they do so, appears by the consent of most Men herein who are not prepossessed or of an untoward Nature; and I know no better Touchstone of the natural Power of a Thing to excite the Affections religiously, than the general Judgements of the wisest Men. But it is said, 
* A. N. p. 16.  Singing is an articulate Sound but organical Music an inarticulate one; and also that 
† Ibid.  Singing expresses methodically the Conceptions of the Soul, but the other not. But what if it be inarticulate, or do not express the Conceptions of the Mind methodically? Must all Things of that nature be banished from God's Service? What then will become of kneeling, lifting up the Hands, Eyes, and the like? Although, with Submission I conceive these Things do no more belong to the Musical Modulation of the Voice, than to the Harmony of Pipes, but to the pronunciation of the Words which one accompanies as well as the other. It is said too that Orginical Music 
* A. N. p. 50. & 51.  doth not better the Singing, and that 
* A. N. p. 50. & 51.  nothing can do that but Instruction from a Singing-Master. 'Tis true, the most proper way to teach People to sing well is a Singing-Master's Instructions; yet an Organ will be of use even to the Masters themselves when they sing in Parts especially, to prevent Discord and Mistakes, and to keep their Voices up to their true pitch; for it is easy to observe in Cathedrals how a whole Choir falls considerably from the Key they began in, when they sing without the Organ. 'Tis true likewise that many hold Vocal Music to be sweeter than Instrumental; yet I think no competent Judge will deny that a Consort of Vocal and Instrumental together is sweeter than either alone. In large Parochical Congregations this may easily be discerned, because an Organ very much hides and covers the harshness of many Voices too often complained of there. But farther it is urged, the Apostles and Primitive Christians are much to be blamed if the use be so, for not using Instruments, and that therefore 
* A. N. p. 79.  their Devotion was not so spiritual (or exalted) as ours; but indeed their nearness to our Saviour's time, and the commonness of miraculous Gifts and operations, then among them, must needs imprint such strong Ideas of Love, Reverence, and the like, upon their Minds, as to raise their Souls to a great pitch of Piety; and besides the rage of Persecution which at first prevailed and held on after miraculous Gifts were discontinued, as it rendered their state improper to admit such ornamental Helps as this, more suitable to the prosperous estate of the Church; which is enough to secure them from Blame herein, in regard the use of Instruments is not absolutely necessary, so did it most surely affect their Minds in such sort as was suitable to their condition at least. However I Question not but in after Ages they stood in need of this Help as well as we; and many of those who wanted it, must be thought to have their Minds less exalted in their Devotion oftentimes, than they would have been if they had enjoyed the sound use hereof. 
* See the Preface.  Tho' much may be said to excuse their neglect in not introducing them speedily, but as a farther Answer hereunto, since it is evident that Organical Music was not introduced among the Jews till David's time, several hundreds of Years after their Sectlement in Canaan, it may be said as well that the Jews before David's time did not Worship God in so exalted a manner, as they did after, and were therefore to be blamed; and whatsoever Answer may be given to this will serve in our Case. But it is urged, the Primitive Christians thought the use of Organs unlawful and several 
* See the Preface.  Authorities are produced to prove it, which when enquired into, will hardly be found to vote on the side they are pretended; but I have not time to examine them here, and when all is done no humane Authority in the World is of force against apparent Reason and Scripture; and those who are against us herein, will take none against their Opinions.  
4. Instrumental Music is lawful and commendable, because it is said, Rev. 5.8, 9 And when he had taken the Book, the four Beasts and twenty four Elders fell down before the Lamb, having every one of them Harps and Golden Vials full of Odours, which are the Prayers of the Saints, and they sung a New Song; Thou art worthy to take the Book and to open the Seals thereof, for thou wast slain and hast redeemed us to God by the Blood, etc. Now if Musical Instruments were unlawful in the Christian Service on Earth, then certainly the Holy Ghost would never have represented the Worshippers of Christ in Heaven, using them in their own Act of Worship; and then how can any one doubt but that this is a fit Precedent for us to introduce them in ours, since this relation is no obscure Prophecy, but plain matter of Fact? It will not follow as well that 
† A. N. p. 30.  Incense is to be established in the Christian Service from hence (tho' at the same time I shall not assert the unlawfulness of that) because the Elders are not represented using Vials of Odours as their own Act of Worship, but to denote the Prayers of the Saints by a visible Representation, as most Things were delivered to John in Vision, and as it was impossible to set forth the Prayers of others to the Eye, unless by some corporeal adumbration of them, so nothing was so fit to set them forth by as Incense, which was a known Type of Prayers. Neither doth it follow that Altars and the like which are represented to be in Heaven in this Book of Revelations are to be established now, because the Angels are not where brought in using them in their own Worship, but representing something future thereby. Nor again, because the Joy of a 
* A. N. p. 29.  Marrriage-Feast is said to bear resemblance to the Joys of Heaven; doth it therefore follow, that Laughter, Dancing, etc. the Expressions of Joy at a Marriage-Feast, are to be introduced, because we are no ways obliged to endeavour to possess ourselves of any thing which can be compared to Heavenly Happiness, and besides it were vain to do it. As to what is said, that it may as well be argued 
† A. N. p. 31.  when Antichrist shall fall the Church shall be delivered from Instrumental Music, because Rev. 18.22. after an account is given of the fall of Babylon, it is said, And the Voice of Harpers and Musicians, and of Pipers and Trumpeters, shall no more at all be heard in thee, (to which is subjoined, tho' not mentioned by our Adversary) and not Craftsman of whatever Craft he be, shall any more be found in thee, and the sound of a Millstone shall be heard no more at all in thee, nor the Voice of the Bridegroom and the like. I do not see how the Harping here mentioned should be interpreted more of Music in Churches, than of Music at Revellings; and if it should be allowed that Music in Churches were hereby to be understood, I suppose it may be proved, that the most Lawful things have 
* See more Dodwell. Sect. 23.  been threatened to be withdrawn from ungodly People, even the Word itself by a just consequence, Rev. 2.5. And again, if Organical Music in Churches must be accounted Unlawful from hence, then will also by the same reason the exercise of Trades, Marriage, etc. Because Babylon is equally threatened to be deprived of these things.  
Lastly, if a general concurrence in the Opinion of the Lawfulness of Instrumental Music be an Argument for it, we have that to urge; as to mention only Protestants, the Judgement of Mr. Baxter, a professed Dissenter, whose Arguments are public: Then we find great part of the Protestant Churches in Germany using Organs, as also in Swedeland, Denmark, Switzerland, part of Poland, and in Holland generally.  
'Tis true, it was Decreed by the National Synod at Middleburg, Ann. 1581. and of Holland and Zealand, Ann. 1594. to prohibit Organical Music, except during Divine Service, extra cultum, post, aut ante conciones, as the Learned durel proves, from 
* Schookius Exercit. 39  Schookius Exercit. 30.9. but that was only intended to take off the abuse of Church Music, that it might not be used as an Entertainment to Idle Persons, but be applied only to Psalm Singing, etc. However, our Adversaries taking hold of this, pretend 
* A. N. p. 37.  that Organs were introduced into the Dutch Churches by some Magistrates, against the consent of the Dutch Ministers, and in their Quotations they deliver only part of the Decrees, viz. 
* A. N. Ibid.  that they would endeavour to prevail with the Magistratesto Banish Organs out of their Temples, leaving out (except during Divine Service) and for this they quote Voet, but I think the Words of the Decree itself delivered by Schookius, is a clearer Evidence of the approbation of Organs by the Dutch, than is the partial Quotation of Voet, (a professed Enemy to Organs) of the contrary: thus much for the Lawfulness and Commendableness of Instrumental Music.  
2. I come to answer some Objections, which are made against Instrumental Music.  
1. It is Objected, that 
* A. N. p. 70.  Instrumental Music is a part of the Ceremonial Law, because Moses appointed Trumpets, which are Musical Instruments. To which I answer, they were not appointed for those ends which Instrumental Music was, because among all the uses which are reckoned up for them, Numb. 10. there is no mention of applying them to Singing, or of Sounding them Harmoniously, and accordingly they were never Sounded in the Consort of the Temple Music, but in the intermissions of the Music, as Dr. Lightfoot shows; 
* Lightfoot. Vol. 5. p. 920.923.  and therefore tho' at the 10th Verse of this Chapter, it is Prescribed the Priests should Blow with Trumpets over the Sacrifice; yet can it not be supposed that this Blowing was any other than making a great noise, for the foregoing Reasons; and as Dr. Lightfoot shows, 
* Ibid.  who tells us, the Blowing was only a Taratantara, as he calls it, which cannot be thought Musical.  
But it is urged, it was a part of the Ceremonial Law, because Instituted by David; 
* A. N. p. 71.  and to justify this supposition, many other suppositions are brought too tedious to be here examined; however, to take off the pretence of the conclusiveness of this at least; I have to say, that Singing was Instituted by David, at the same time that Instrumental Music was; But this being a Duty now under the Gospel, could be no part of the Ceremonial Law, according to our Adversaries way of reasoning; and why this other institution of David's, should be Ceremonial then, will not appear from his appointment of it barely. But again, Vocal Music may seem more Ceremonial than Instrumental, because Moses himself Composed a Song, Exod. 15. And besides, God commanded Moses to Teach the Children of Israel a Song, Deut. 31.— 19 Whereas Moses never spoke a word concerning Instrumental Music; and if he had, I believe it would be no easy matter to prove Singing more moral than the other. But however, if Instrumental Music had been appointed as a Ceremony, or a Type, although no obligation would have lain on us, to have used it merely because it was so appointed; and though it would have been foolish to have used it as a Type, when the thing Typified were accomplished; yet since it hath a natural power to promote a Moral end, I do not see why it may not be used by us to that end, because our Adversaries can produce neither Scripture nor Reason to condemn such a Practice.  
2. It is objected, 
* A. N. p. 78.  Christians are to Worship God in Spirit and Truth, without multiplicity of pompous Rites and Ceremonies, which God hath not Instituted; 
* A. N. p. 52.  and tho' some may pretend the affections of their Souls are stirred up by the Benefit of Instrumental Music, yet that doth not justify it's stated use, for then a Crucifix, a Death's Head, a Skeleton and the like, the sight whereof may by chance have the same effect, are fit to be introduced too, and likewise Sacrificing to represent the Death of Christ past. Tho' at the same time Men may mistake a cheerful agitation of the Spirits for a Religious affection, and there are some who profess this sort of Music doth Distract them. This is the Objection in its utmost comprehension. To which I answer, the Worshipping God with pompous Rites and Ceremonies in an ill Sense, can be nothing else but accounting Divine Worship, to consist in the outward performance of such, or thinking to please God merely with a gay show, which were to dishonour him. But as I think none can deny, that by reason of the natural influence which external Objects and Performances have upon our Souls, our Devotion may be heightened by the suitable Application of such, so to introduce and make use of those which apparently tend to promote Piety, only to raise our affections thereby; tho' they may seem pompous to our prejudiced Adversaries, and tho' Christ hath not particularly specified them, will be very lawful, because this is a means to improve our Spiritual Worship, as a pair of Spectacles is a means to improve the faculty of Seeing. Besides, the Apostles of Christ have given us a general Commission to appoint such things, as 1 Cor. 14.26. Let all things be done to Edification; and Ver. 40. Let all things be done decently and in order. And again, as our Lord hath no where forbidden us to do thus, so hath he not where prescribed particular Institutions for the Administration of the external parts of Religion; nor have his Apostles prescribed enough, and without a sufficiency of such public Worship can never be performed as it ought; and so there is a necessity for the Ministers of the Gospel to appoint them, if they will obey the Apostles Precept, of doing things to Edification, decently, etc. And yet Christ as some insinuate, is not to be thought to have less provided for his Church, than Moses did for the Jewish, because men's own Judgements where Passion and Prejudice do not prevail, together with the general Rules left us in Scripture, are sufficient for making provision in this respect; whereas it was impossible for the wit and subtlety of Man to have discerned that it would be pleasing to God to observe those Typical things of the Law, which Moses so critically prescribed, and so there was a necessity for him to enjoin them. Besides, the Jews had a Liturgy, a Form of Prayers of much the same nature with ours, which they ordinarily used, and which Moses never Instituted; yet he is not blamed for not appointing these things, nor the Jews for introducing them without a Warrant from him, or some other of the Prophets; as appears by Christ's communicating with them, and not Taxing them for these Innovations; So that upon the whole, what can we think but that the Ministers of the Church are required to provide for the Administration of public Service as the Jewish Doctors did; and by appointing such Rites and Ceremonies as in their Judgements they shall think most expedient, to promote the end of our assembling together? And since the use of Instrumental Music is thought proper to this purpose, it follows, that to introduce that will be very convenient, tho' Christ spoke nothing of it. And I dare say it will be apparently sensible to every unbiass'd Person who is conversant with Instrumental Music in the Church, of a grave sound Composition, that it will not raise a light pleasurable agitation of the Spirits, nor distract any one's Mind, but whose Temper is different from that of the generality of the World. 'Tis true, Music of an unsound Composition, may affect the Mind with lightness and distraction, as obscene Discourses may; but the other sort of it will no more have this effect, than a Pious Discourse or Unedifying Sermon, upon which account the stated use of it will be very Justifiable: And yet it will not follow, that therefore a Crucifix, a Death's Head, Sacrificing and the like, aught to be introduced too; Because, 1. It would be very inconvenient to institute every Thing which in its own nature might be Edifying; we should then be overcharged with the number of them. Again, 2. There is not that power of moving the Spirits in such little adumbrations now mentioned, as to justify their use; for tho' it be said, 
* A. N. p. 56.  Things affect more by the sight than by the other Senses, that is true, only of a lively ocular representation of a Thing, which those small appearances cannot pretend to. However, I may safely say, tho' it cross the Proverb; there is that power in the best sort of Music, as to exercise a Passion in us, no way short of what the most affecting representations to the Eye are able to raise. More may be said in respect of a Crucifix, it being a means to introduce Idolatry in the Minds of the Ignorant, and also of Sacrificing the bloodyness of such an usage, being no way agreeable to the Christian Character. However, if any of these or others were thought Edifying by our Superiors, and enjoined by them, there is no question but that their Injunction were lawful, and our Obedience thereto a Duty.  
3. It is Objected in 
* A. N. p. 82.  one of our Homilies, viz. of Time and Place of Prayer, Part 2. Whereas a Person is supposed to refrain our Parish Churches, because all the Saints and goodly Sights were gone, and because he could not hear the like Piping, Singing, and Playing on the Organs, as heretofore: It is Replied, we ought to give God thanks that our Churches are delivered from these things, etc. From whence it is inferred, that Organs are accounted Unlawful even by the Church of England. Now here it is to be observed, that Singing is alike Condemned: Besides, it is not said, he could not hear any Singing, Playing on the Organs, and so forth, but 
* See more Newt's Pref. to Dodwel.  the like Singing and Playing on the Organs. So that it is not the use, but the abuse hereof, in the superstitious Service of the Papists, which is Condemned.  
4. It is objected, 
* A. N. p. 83.  If praising God with Organs be lawful, than with Harps, 
* A. N. p. 83.  Viols, and the like, and also with Dancing. As for Dancing I shall not consider the lawfulness so much as the fitness of it to be introduced in Christian Assemblies; and since it doth not appear that it was used in the ordinary Service of the Jews, nor in any House of Worship, but occasionally in the Fields, Streets, or the like, upon public rejoicings for Blessings, received; therefore there is not the same Reason for admitting Dancing as there is for admitting Organs, which were used in the ordinary Service of the Jews, in the great House of Prayer the Temple constantly, and which have a great power of affecting the Mind as it ought to be, beyond what Dancing can pretend to, especially now a days, which perhaps too heretofore was more an effect of religious Joy than a cause. Then as for Harps, Viols, and the like, no doubt they may very lawfully be used in our Service too, only an Organ must be thought better, because it is a more comprehensive Instrument.  
5. It is objected, If 
* A. N. p. 83.  praising God with Instruments be a fit means to raise Devotion, than Christ and his Apostles are to be impeached of want of Wisdom, for not recommending it. Not so because Man's own understanding could suggest it: Besides it was enough that God approved of it in the Service of the Jews, from whence Christians might borrow it. But enough hath been said to take off the force of this, in my Answer to the second Objection.  
6. It is objected, 
† A. N. p. 84.  That to introduce Organs, without the Authority of Convocation or Parliament, is contrary to the Act of Uniformity, it being Supra-Conformity. Now, I suppose, because Organs are not expressly prescribed by the Common-Prayer-Book, to establish them is thought a new Right, for I cannot think our Adversary will call it a new Form; and Queen Elizabeth's Act doth say, Whoso obstinately standing in it, doth use any other Right than is prescribed by the Common-Prayer-Book, shall suffer Damage. Now in the first place, Organs cannot be thought such a Right as is forbid by this Act, because the practice of all Cathedrals at the time of the making of it was to use Organs with their singing; nay, in the Queen's own Chapel they were used too, and were not disused any where upon the promulgation of it. Again, I conceive, in that the Words obstinately standing in it are applied to make an additional Right a breach of this Act, therefore several Modes and Circumstances of Worship, not in opposition to the Common-Prayer-Book, might be used with it, tho' not there expressed, provided they were not opposed by our Ordinaries, and I suppose none of them are against Organs. Our Objector 
† A. N. p. 84.  allows an Injunction from the King would take off the force of his Argument, which tho' we cannot now plead, yet might easily have been obtained, no doubt, if need had required it; for it is plain his present Majesty King William approves of Organs, not only because he frequents the places of Worship where they are used, but also because he was pleased to give an Organ lately to one of our Churches in London. 
† Viz. St. Anns.  But that which gives more credit to the cause in hand than his Kingly Authority, is that he is undoubtedly a sincere Protestant, as appears by the unspeakable Bravery he hath showed, in undergoing such a multitude of Difficulties and Dangers these many years last passed for the support of the Protestant Religion.  
If any Objections are brought against Instrumental Music from the Authority of Schoolmen, and such others, they are of force against light, trivial Music, but not against such as I am here speaking for.  
3. I come to make an Improvement of what hath been said.  
I know many are possessed with an Opinion that all Things which are Ornamental, which in their Opinion appear Gay and Glistering, are to be banished from God's House and Service, as savouring of Jewish or Popish Superstition, and that no human Rite or Institution whatever is to be admitted for the more orderly solemnisation of Divine Worship, and stirring up of Piety, because the simplicity of Christian Worship they think doth imply thus much. And therefore all Arguments fetched from the Example of David, the ancient Jews or Primitive Christians, are of no force with them; we must not beautify our Churches as the Jews did the Temple; nor make our Service edifying, comely, and awful, with Ceremonies and Institutions not expressed in Scripture, tho' we find God's own People of old did so all along; but why must we not? As to the Jewish Temple, David's Reason for building and adorning that was taken from the Magnificence of his own House, 2 Sam. 7.2. See, saith he, I dwell in an house of Cedar, but the ark of God remaineth within Curtains: And surely we have the same Reason to argue thus, Shall we take care to build sumptuous, magnificent Houses for ourselves, and yet not be concerned to see the House of God of a mean Building, rough and unpolished? Surely though God cannot be said to live in an House made with Hands, yet whatsoever is dedicated to his Service ought to be set off in such a manner as to bespeak the Dignity of him, as far as according to our Abilities it is reasonable we should: For he that abhorred those who sacrificed the worst of their Cattle, saying, Offer it now unto thy Governor, will he be pleased with thee or accept thy Person? Mal. 1.8. will have the same Reason to say in the present Case, Is this an House fit for my Name to be called upon in? Give it for an entertaining House to your Prince: See if he will thank you. The Primitive Christians, as oft as they had respite from Persecutions, were very industrious in erecting stately Churches, and adorning them splendidly; so that they were of the same mind we are in this matter.  
Then as to the Jewish Service; Since it is lawful for us to make use of a Liturgy, Composed by the Ministers of the Church, as I showed in my Answer to the second Objection, how can we do better than transplant those of the Jewish Institutions into our Service, which apparently tend to promote Piety? Since because no Reason can be given why such should be thought so abolished by the coming of Christ, as to be made uncapable of being admitted among the Christian Ordinances; we must needs think they are as likely to be pleasing to God now, as any other not more edifying than they; and especially too since part of the Jewish Service, viz. Singing of Psalms, is recommended by the Apostle.  
But it is said, it is contrary to the simplicity of Christian Worship to do so. No surely, since Christians are Men, endued with Passions, whose Faculties are to be wrought upon by impressions upon the outward Senses. I conceive the simplicity of Christian Worship consists in a due qualification of the Heart and Mind in the Service of God. Now the external Beauty of God's House, and becoming Ceremonies (as I have showed before) have a natural tendency to make such Impressions upon us, and therefore they are very consistent with the simplicity of Christian Worship. But the Word and Sacraments are thought sufficient to effect this. 'Tis true, they are the chief Causes of begetting a good Disposition in us; but those who urge this would do well consider, that Christ in his Institution of the Holy Supper, hath ordained that the Bread shall be broken; undoubtedly to represent how his Body was broken on the Cross, and by such a visible Representation to excite in us the greater Sense of his Sufferings, and thereby more effectually to raise our Devotion; and from hence they may gather that our Lord doth approve of significant Rites and Ceremonies. Alas, our Affections are dull and heavy, there is need of all manner of Helps to raise them up, and it is easily discoverable what an influence Impressions upon the outward Senses have in the Mind. 'Tis true, if we content ourselves with the external performance of Ceremonies, or suffer our Minds to be taken up with an idle Contemplation of the Ornaments and Decencies of the Church, then are we Strangers to the simplicity of Christian Worship; but if upon the sight of these Things, and the uniform administration of the Service, we take occasion to contemplate upon the Glories of our Heavenly Habitations, and the unanimous Consort of Angels praising God in Heaven, and be thereby excited to imitate the Heavenly Host with more Fervour; and if to the outward performance of each Ceremony we suit our Affections, then is our Worship according to Christian Simplicity; and this use may every one make of the Ornaments and Decencies of the Church, and it is the only design of these Provisions that they should. Our Ceremonies are not numerous like the Popish, nor burdensome like the purely Jewish; they are not imposed as Duties in their own nature binding, but enjoined for the sake of their fitness to promote those Affections which should be in every Christians Breast while lei serving his God. And I dare say, as the observance of them is no way difficult to any, and the number of them but barely sufficient to render our Service decent and orderly, and to preserve it from dryness and barrenness, so there is not one of our Institutions which hath not a natural tendency to excite our Affections suitably, or which cannot plead substantial Reasons for its appointment.  
To sum up all, our Ordinances are not Jewish, because we have nothing in them peculiar to that State; nor Popish, because we have none but what are of good use, and because we ascribe no Superstitious Efficacy to the external performance of them; neither are they contrary to the simplicity of Christian Worship, because by reason of their fewness they do not distract the Mind, and by reason of their suitableness to excite religious Affections, they further Piety in the Heart. Neither are they additions to the Word or Doctrines, such as our Saviour spoke against, Matth. 15.9. because we ascribe no Grace to the outward performance of them, as the Pharisees did to the washing Cups, Pots, and the like; nor do we impose them as divine Precepts, nor do they contradict any Command of God, as the Traditions of the Pharisees did, upon which our Saviour, in the forecited-place, pronounced, In vain do they worship me, teaching for Doctrines the Commandments of Men. Therefore they are not such Doctrines, no these are such pious Constitutions of our Rulers in obedience to the Apostle's Precept, and our own Reason, as our Lord himself, in compliance with Jewish Customs, observed; such as the singing a Paschal Hymn after the Passover, Mark. 14.26. using the Cup of Charity in the Passover. Luke. 22.16. Which was no part of the Institution; and therefore if we will imitate Christ we must comply with such Institutions too. Nay, we have a Command, to Submit to every Ordinance of Man for the Lord's sake, 1 Pet. 2.13. And I know no Scripture that makes an exception of such Ordinances as relate to the administration of Divine Service, or outward discipline in the Church, nor doth Reason suggest an exception, unless of such as tend to advance Superstition and the like, and therefore I cannot see what excuse they can have who refuse to submit to such pious Ordinances as our Church prescribes. I hearty beg those who are averse to our Communion, not only to consider the danger of Schism, which they are highly guilty of notwithstanding the Toleration, but the Reason and Ground of all our Constitutions, and then I Question not but many will see their Error; for I am very apt to believe that the cause why most dissent from us, is because they do not acquaint themselves with the design of our Ordinances, and so are ignorant of their agreeableness to the Solemnity of public Worship. Thus I have read of one Capito a famous Pastor in Bremen, who was accustomed to inveigh most strangely against Organs, calling them the Devils Pipes; but afterwards, when the Magistrates of the Place had erected an Organ in his Church, than did he extol them as much, calling their Music Heavenly, Angelical Melody, and what not? Now I ascribe his former Prejudice against Organs to his Ignorance of the Power and Insluence of them; as in like manner I ascribe the Prejudices of those among us, who are Enemies to them and our other Constitutions, to their ignorance of their usefulness. Oh! what an Happiness would it be if we were all of one Mind, if there were no Divisions among us, but that we did with one Mind and one Mouth, glorify God even the Father of our Lord Jesus Christ, as the Apostle prays, Rom. 15-6. But alas! this cannot be expected till Men can resolve to reject their prejudices and pevish humours, till they are convinced that as it is the duty of every one to prevent Division and Faction as much as in them lies, and to endeavour sincerely after Unity, so there is no possibility of effecting this, except they can humbly submit to the determination of Rulers, in matters relating to outward Order and Discipline in the Church, comply with customary Rites, and patiently inquire into the Reason of Things, except they can think themselves may be mistaken in their Judgement, when some things seem unfit for the ends they are designed; and that however their Duty is, to submit to all the Ordinances of Man, which are not breaches of God's Law, in regard the Apostle commands it, and also in regard by doing otherwise they shall disturb the Peace of the Church, which every one is bound to promote. The Apostle saith, 
* 1 Thes. 5.21.  Try all things and hold fast to that which is good; and how shall we try? not by our own Fancies and Humours, but by the Word of God, according as we find the Bereans did try the Doctrine of Paul and Silas, Acts 17.11. And the Scriptures, though they do not in particular prescribe our Constitutions, nor indeed the Rites of any Society of Christians in the World which hath the fewest, yet do they in general prescribe Decencies (as I shown before) command Obedience to the Injunctions of Superiors, and expressly mention many Constitutions lawfully introduced by the Jews, (which Moses never appointed, nor God) to whom it was altogether as unlawful to ordain Things in the Service of God as it is to us; and farther, the Scriptures mightily set forth the Duty of Unity and the danger of Schism; all which being weighed and considered impartially, who can conclude but that our Governors are enjoined even from the Word of God to prescribe such Ordinances as they have, and that we also from the fame Word are bound to submit to them? Then what remains? But that every one be careful to preserve the Unity of the Spirit in the Bond of Peace, that they frequent our Assemblies and comply with our Ordinances, attending to the true End and Design of them; that so our Hearts may be affected agreeably as they ought to be, that so we may serve God with one Accord in one Place, be of one Mind, have true Fellowship with Christ and with one another, and be enclosed in that one Fold, over which there is one Shepherd, Jesus Christ our only Lord and Saviour.  
Grant, good God, by the influence of thy Grace, that this Mind may be in us all, through the Merits of Christ Jesus; to whom with the Father and the Holy Ghost, be ascribed all Power and Glory now and for ever. Amen.  
FINIS.