' •'. 
 
 I 
 
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 BE 
 
THE LIBRARY OF THE 
 
 UNIVERSITY OF 
 
 NORTH CAROLINA 
 
 ENDOWED BY THE 
 
 DIALECTIC AND PHILANTHROPIC 
 
 SOCIETIES 
 
 V780.13 
 BlOlg 
 
 Music lib. 
 
This book must not 
 be taken from the 
 Library building. 
 
r 
 
 THE 
 
 GREAT ABUSE 
 
 MUsicK. 
 
 In Two Parts. 
 
 CONTAINING 
 
 An Account of the life and Defign of 
 Musick among the Antient Jews, Greeks, 
 Romans, and others ; with their Concern 
 for, and Care to prevent the Abufe thereof. 
 
 AND ALSO 
 An Account of the Immorality and Profanenefs, 
 which is occafioned by the Corruption of 
 that moft Noble Science in the Prefent 
 A g e - 
 
 By ARTHUR BEDFORD, M.A. 
 
 Chaplain to His Grace Wriothefly Duke of 
 Bedford, and Vicar of Temple in the City 
 of Briftol. 
 
 L O N D O N: 
 
 Printed by J.H K for John Wyatt at the Rofe in 
 St. Vaul's Church-yard. 1 7 1 1 . 
 
To the Much Efteeined 
 
 SO CIETY 
 
 For Promoting of 
 
 Chriftian Knowledge, 
 
 Is this Treatise moil humbly Dedi- 
 cated, as an Acknowledgment of the 
 Signal Services, which they have 
 done to Religion, within the King- 
 dom of Great Britain^ 
 
 By a Sincere^ iho an Unworthy^ 
 Correfyonding Member. 
 
 967729 
 
The CONTENTS. 
 
 PART 1 
 
 CK A P. I. Of the Anti- 
 ent life and Defign of 
 Mufick among the Eajlem 
 Nations, efpeciatly among the 
 Jews, with their Concern for, 
 and Care to prevent the ^jlufe 
 thereof. * ~| p. I. ' 
 
 Chap. II. Of the Antient Ufe 
 and Defign of Mufick among the 
 Greeks, with their Concern for, 
 and Care to pr event ■ the Ahufe 
 thereof, p. 1 6. 
 
 Chap. III. Of the Antient Ufe 
 and Defign of Mufick among the 
 Romans, with their Concern for, 
 and Care to prevent the Ahufe 
 thereof p. 3 }. 
 
 Chap, IV. The Primitive Fa- 
 thers 'frequently complain of this 
 Ahufe of ^Mufick ,, and fever al 
 Canons and Laws have been made 
 
 to prevent it. 
 
 p. 44. 
 
 PART II 
 
 €HAP. I. The Inirodu- 
 Hion. jj. 61. 
 
 Chap. II. The Immodefiy of 
 ihofe Songs or Ballads which are 
 difperfed among the meaner Sort 
 of People, in. all Parts of the' Na- 
 tion, fet to fuch Mufick which 
 is fuitable to their Capacity. 
 
 p. 64. 
 Chap. III. The Profanenefs of 
 ihofe Songs or Ballads which are 
 difperfed among the meaner Sort 
 of People, in all Parts of the Na- 
 tion, fet to fuch Mufick which 
 is fuitable to their Capacity. 
 
 P. 75. 
 
 Chap. IV. Of the bnmodefly 
 
 of our Englifti Operas, which are 
 
 fung in the Play-houfes. p. 104. 
 
 Chap. V. The Profanenefs of 
 
 our Englifli Operas, which are 
 
 fung in the Play-houfes. p. 1 08. 
 
 Chap. VI. The Immodefiy of 
 
 thofe Songs, which are taught to 
 
 young Gentlewomen and others, 
 
 under the Pretence of their better 
 
 Education. p. 1 5 5* 
 
 Chap. VII. The Profanenefs 
 
 of thofe Songs which are taught 
 to young Gentlewomen and others', 
 under the Pretence of their better 
 Education. p. 148. 
 
 Chap. VIII- The ill Confe- 
 rences of fuch profane and im- 
 modeft Songs. p. 166. 
 
 Chap. IX. The Corruption of 
 
 our Mufick by mean Compofures. 
 
 p. 196. 
 
 Chap. X. The Corruption of 
 
 our Mufick by the Organists of 
 
 Cathedral and Parochial Churches. 
 
 p. 2,06. 
 
 Chap. XI. Divine Mufick is 
 the befl of all in its very Compbfi- 
 tion, and capable of a much great- 
 er Improvement. p. 217. 
 Chap. XLI. The meanefi of 
 Divine Mufick exceeds all other 
 in its good Effects, and if rightly 
 managed and improved, may be of 
 excellent Ufe to reform the Na- 
 tion, p. 117. 
 Chap. XIII. The Conclufion. 
 p. 235. 
 
 THE 
 
THE 
 
 GREAT ABUSE 
 
 O F 
 
 MUSICK. 
 
 PART I. 
 
 C H A P. I. 
 
 Of the Ancient Ufe and Defign of Mufich 
 among the Eaftern Nations^ efpecially 
 among the Jews, with their Concern for ^ 
 and Care to prevent the Abufe thereof 
 
 MUSICK, as it is in it felf, is juftly reckon'd 
 to be one of the Liberal Arts and Sciences. 
 It hath an extraordinary Force and Power 
 to work upon the Paffions of Men, and 
 is the only Science whofe Original is recorded in the 
 Holy Scriptures. Our chief Defign and End in the Ufe 
 thereof fliould be to fet forth the Praifes of our Great 
 Creator, to fix our Minds in Contemplation upon Di- 
 vine and Noble Subjects, and to help us forward in our 
 Journey towards Heayen, where we fliall fing per$ew- 
 
 B . al 
 
1 'The Great Abufe ofMufich Part I. 
 
 al Hallelujahs to God on High. When Mufeck is thus 
 employ Mj we lend at once both Tongue and Ear for 
 the Service of G^ we partake of the moft renn J d Plea- 
 Jure • and the Three Concords in One Scund feem to be a 
 Refemblance of that God whom we ferve on Earth,, 
 whom we hope to enjoy for ever in Heaven, and who 
 bath inftiii d into us the Capacity of apprehending, 
 luch incorporeal Delights. Had Mufeck been always 
 employ'd in fuch Exercifes,it muft have been commen- 
 ded by all Perfons as a moft ufeful and excellent 
 Science. But fince in this World evil Men are mix& 
 with the goody and fince evil Men are apt to corrupt the 
 beft, and abufe the moft innocent Pieafures which God 
 affords us j therefore we muft not think it ftrange, if 
 this Science hath met with fuch Misfortunes from the 
 very Beginning, efpecially in fuch Countries whofe 
 Inhabitants are noted for their Impiety, and to whom 
 God was not pleas'd in a more eminent Manner to re- 
 veal himfelf and his Will. And therefore, before I 
 give the Readers, more full Account of the Great Abufe 
 and Corruption of Mufeck in the prefent Century , it may 
 not be amifs to look back into the Ancient XJfe and De- 
 fegn thereof in the moft early Times, and in the Heathen 
 Nations. 
 
 The Original of Inftrumental Mufeck is known to be 
 before the flood ; and (a) Jubal, who was of the; Po- 
 sterity of wicked Cain, is recorded in Scripture as the 
 Fdt her of all fuch who handle the Harp and Organ. 
 
 As Nature fets the Pattern for Art to imitate ; fo the 
 Original of Vocal Mufeck muft be fuppOS ? d as ancient as 
 the other ; and according to the Opinion of the Eaf- 
 tm Nations it came from die fame Family. This is 
 the Reafon (as a learned Arabian hath long fince ob- 
 ferv'd) that a [b) Song in the Syriack Language is calPd 
 (c) Cintdy and a Girl, who is a Singer ; is in the Ara- 
 
 (i) Gen. 4. 21. (!>) Abu'l Pharagii HiOoija Dynaftiarum, 
 •ditioiie Pocockiana, page 8, $. (cj KP^p 
 
 hick 
 
Chap. I * The Great Abufe of Mufick • 3 
 
 hick call'd (d) Cainat. And it is farther obfervable, 
 that each of the three Letters in the Hebrew Word 
 VP, or Cain, are preferv'd intire in both thefe Lan- 
 guages, that fo we might more certainly know from 
 whence thefe Words are deriv'd, and from whence 
 Vocal Mufick was deriv'd alfo. Now fince at that time 
 the Family of Cain was notorioufly wicked, we may 
 alfo fuppofe that at that time their Mufick was noto- 
 rioufly abused : fo that when the Sons of Shem (who 
 were (e) before addi&ed to the Service of God) join'd 
 in Affinity with that wicked Race, the Corruption in 
 their Mufick was one Caufe of the Corruption in their 
 Manners. And thus when (f) all fl e fo bad corrupted its 
 way upon the earthy and the imagination of the heart of 
 man was only evil continually , the Inundation of Pro- 
 fanenefs occafion'd that of the Waters , which deftroy'd 
 the old World, and left them for Examples of God's 
 Vengeance to all fucceeding Generations. 
 
 When the World wasrepeopled after the Flood, this 
 Science feems to be known in all Nations, and accord- 
 ingly to be applied to different Defigns. Good Men 
 us'd it to promote Piety and Virtue ; but bad Men to 
 promote Vice and Profanenefs. The Pofterity of Abra- 
 ham feem'd to have an Inclination for Mufick j.and 
 (g) Laban the Syrian was well acquainted with it, 
 The Chaldeans (from whom the Patriarchs were de- 
 fcended) us'd it in their religious Affemblies, and 
 therefore Nebuchadnezzar (h) thought that the Flute, 
 Harp, Sackbut, P falter j and Dulcimer, and all kinds of Mu- 
 fick, might intice every one who heard it to fall down 
 andworjhip the golden Image which he had/^f up. How- 
 ever, fince their Underftandings were blinded with 
 Error, aud they were given to Idolatry, they were 
 rather to be pitied than blarn d, becaufe they made 
 
 W nrp- (0 Gen - 6. i, i. if) •*- 5, ih n. (g) g™. 
 
 B z ufe 
 
4 The Great Abufe of Mufich Part I. 
 
 i?fe of Mu/tck in their Religious Worfliip, and the 
 Praifes of fuch imaginary Deities. 
 
 Among the Pofterity of Abraham, the Idumeans, or 
 the (i) Offspring of Efau, had greatly corrupted this 
 Science ; and it may the lefs be wondred at, fince they 
 were defended from fuch a Man, (k) whom God hated, 
 who (I) loft the Blejfing, and (m) for one morfel of meat 
 fold his birth-right. However, holy- Job, -who feared 
 God and efchewed evil, tho' molt patient in other Re- 
 fpecfls, did very much complain of this Abufe, that 
 (n) his Afflictions were their Song, as well as their 
 By-word; and that Co) the -wicked, who font their days 
 in wealth, and in a moment went down to the grave, did 
 take the Timbrel and Harp, and did rejoice at the found of the 
 Organ, 
 
 But tho' this feems to be the Cafe of fome Nations 
 who knew not God, yet it doth not feem to be the 
 Cafe of all The Egyptians were the Pofterity of 
 curjed Ham, and lay more remote from thofe Coun- 
 tries, where God at firft reveal'd his Will to Abraham, 
 •and they feem not to have corrupted this Science ; which, 
 perhaps may be one Reafon that they are commended 
 as (p) an antient and a prudent People • and (<j) their 
 JVife Men are particularly taken notice of in the Scrip- 
 tures. Sir Walter Raleigh, fpeaking of the four kinds of 
 Learning for which that Nation was famous, tells us, 
 (r) that in the Mathematical Part, which was divided in- 
 to Aftronomy, Geometry. Arithmetick and Mufick, the an- 
 cient Egyptians exceeded all others : But of Mujick they de- 
 fied no farther Knowledge than feemd to them fuffcient to 
 rnagnify their Gods, their Kings, and good Men, Their 
 Priefts us'd itin praifcof their Gods, to promote Piety 
 and Devotion, and made it to bear a Part in their Reli- 
 gicus Worfhip. And thus the Ifraelites did imitate them, 
 
 (0 Gen. 36. 19. (k) M*l. 1. }. (') Gen. 27. 36. (w)Heb. 
 ft. itf. (n) Job 30. 9. (0) John. 15,14. (/>) Ifa. 19. ii. 
 (j) 1 Kings 4. 50. (») Book z, Chap. 6. Sett. 7- 
 
 EOt 
 
Chap, I . The Great Abufe of Mufich 5 
 
 not only in making the Molten Calf, but alfo in 
 (f J Singing before jr. The Shepherds made Pipes of the 
 Reeds which grew very plentifully in the River Nil us, 
 and their Skill in Mufick was then employed to encreafe 
 Virtue, together with a true conjugal. Love and Affeclior?. 
 And the Statesmen applied it, to perpetuate the nobis 
 Acts of their Ancejtors, to inftil into their Gov.mcurs a 
 Senfe of Honour, and a Scorn of baft Aft fens, and to 
 teach Inftriours the Duty of Obedience. This gave the 
 iirft Rife to Elegies, and accordingly (?) Herodotus in- 
 forms- us j That the Egyptians fang a Song which they 
 call'd Linus, or in their own Language Maneros, which 
 was compos* d to lament the Death of J he only Son of their firft 
 King. But when their Mufick began to be corrupted, 
 they (u) foon condemn d it, net only as unprofitable, but 
 alfo as hurtful, becaufe they were perfwaded, that it would 
 enervate the Vigour of Mens Minds • and therefore they made 
 a Law to forbid their Children the Learning of this Science- 
 As therefore the Children of Ifrael and the Greeks took 
 their firft Skill in Mufick from the Egyptians, and the 
 Romans from the Greeks ; fo their Subjects were of the 
 fame Nature in the moil early Times, and when- 
 ever their Songs were debafed their Manners were cor- 
 rupted.. 
 
 The firft Occafion for Mufick, and the firft Account 
 thereof, which we find among the Children of Ifrael, 
 was when they had pafs'd fafely through the Red Sea, 
 and (x) faw their Enemies dead upon the Jhore ; for then 
 they (y) fung Praifes unto the Lord, becaufe he had trium- 
 phed glorioufly , and thrown the horfe and his rider into the 
 midfr of the fea. This (z,) Confort was perform'd both 
 with Infiruments and Voices • for Miriam the Prcphetefs 
 took 4 Timbrel in her hand, and all the women went out af- 
 ter her with Timbrels and Dances. And we are told by 
 
 (/) Exod. 32. 18 (?) Euterpe, Page n. (u) Cornelius Agri; - 
 pa de vanitate fcientiarum, Chap. 17. (x) Exod. 14. 30. (y) Cb. 
 15... 1. (z) Verfe zo. 
 
 B 2 a 
 
6 The Great Abufe ofMufick. Part I. 
 
 (a) a Learned Author, That this was done after the Man- 
 ner of the Egyptians, and that probably they were the Tim- 
 brels and Pipes, with which fuch a Solemnity was particu* 
 larly graced in that Country, 
 
 Mufick being thus fas it were) confecrated to God, 
 when the Israelites were deliver'd from the Toak of Bon* 
 dage, there is Caufe to believe., That either it was a 
 conftant Part of their Service, or efpecially upon fo- 
 lemn Occafions, and only us'd among them for fome 
 Ages to fet forth the Praifes of their great Creator and 
 Redeemer. For this Reafon, Mofes y before his Deeeafe, 
 penn'd (£) a Song, and gave it to them for their ufe. 
 For this Reafon, the Songs of (c) Hannah, (d) Debo- 
 rah and Barak, with the whole Book of Pfalms, and 
 other felecl: Portions, feem tp be recorded in Scripture ; 
 and (e) the Prophet Ifaiah, fpeaking of great Delive- 
 rances and Victories wherewith God fhould after- 
 wards blefs his People, compos'd fome Songs, which, 
 as 1 ; Met, fhould on that day be fung in the land of J a* 
 defh. r .nd when David was King over Ifrael, he fet 
 IJ.ji . .: o bring'the Service of God into a more regular 
 M£rftcd j he appointed the (f) Singers with their In- 
 ftru;ttcnts^ and alfo the Manner and Order to be ob- 
 ferv'd in Trailing the Lord. Then was Mufick rightly 
 imploy'd according to the Dignity of its Nature : 
 Then it was a Science truly divine ; and then did God 
 frequently teftify in a peculiar Manner, his Approba- 
 tion thereof/ ' 
 
 This Account is fo plainly deliver'd in the Holy Scri^ 
 fturesy that it will be needlefs to infift long upon it. 
 J fhall therefore only mention fome Particulars, which 
 are very remarkable. 
 
 Firfl, From the Time of Mofes to the Time of Da* 
 vid, we cannot find that their Mufick was corrupted. 
 
 (a) ^ru-for** Oedipus jEgyptiacus. Tom.i. Pagezyj. (b) Deur. 
 Chip, ~2. («•) t Sam, Ckap. %. (d)]ud&.Cbfy 5. (e)Cbap.n. 
 
 hud 2 <, (fj i Chion. Cbap.z$. 
 
 We 
 
Chap, i . TbeGreat Abufe ofMufick. 7 
 
 We have feveral Inftances that they then emplcy'd this 
 Skill for (g) the Praife and Glory of God, and (h to driva 
 away evil Spirits, or (i) commend bcroick Actions • but 
 we read not of any ill Ufe which they made hereof. 
 When (k) the Angels of God appear'd, or (/) any Pro- 
 fhet prophefied unto them, they rebuk'd them for ma- 
 ny other Sins, as their Ingratitude to God, their noto- 
 rious Idolatry, and their Murmuring at his Provi- 
 dence in asking a King. And as they took notice of 
 fuch Vices ; fo we have Reafon to think, tjm they 
 would have reproved the Corruptions in their Mufick, if 
 there had been any. 
 
 Secondly, The Kings or Judges, who were moft Zea- 
 lous to regulate the Service and Mufick of the Jews, 
 are mention'd in the Scriptures with the greateft Cha- 
 racters of Refped arid Eiteem. Mo/es was the Perfon 
 who directed the Israelites in their Song at the Red Sea, 
 who corapos'd fome Pfalms for their Ufe, and penn'd 
 the thirty -feccnd Chapter of Deuteronomy, to be fung for 
 their Inftru&ion.' Accordingly God gave him this 
 -Charader, That he was (m) the meekejf man upon the 
 earth ; that (n ) he found grace in the fight of the Lord, 
 who knew him by name, and God faith of him, ( 9 \ Mf 
 fervant Mofes is not like other Prophets, but is faithful 
 in all mine houfe, with him I will (peak mouth to mouth, e- 
 if en apparently, and not in dark/peeches, andtbefimilitud: 
 of the Lord {hall he behold, Miriam directed the Women 
 with a Timbrel in her Hand at the fame Time, and ac- 
 cordingly fhe is mention'd by the Prophet, as (p) one 
 fent by God to guide the People, and join'd with Mo- 
 fes and Aaron. Deborah and B^rak (q) praifedthe Lord 
 for the avenging of IfraeL The one was (r) a Pr(p)etefs, 
 neither is there any thing mention'd in the Scriptures 
 
 (g) i Sain. Cbap.i. Judg.C^p.5. (h) 1 Sam. 16. 23. (f) 1 Sams 
 18. 6, 10. (k) Judg. fc r. (0 i Sam. 15.6, &c. {m) Numb. 
 12. 3. (?0 txod. 55. 12.. (0) Numb. 12.7,8. Q) Mic. 6 4 
 (i) Judg, 5. 1, *. (r) Judg. 4.4. 
 
 B 4 to 
 
8 The Great Abufe of Mufick. Parti. 
 
 to (lain the Memory of the other. Nay, they are 
 (f) two of thofe Worthies, who obtain d a good re fort 
 through Faith, and whofepromis'd Reward was referv'd 
 for them in the other World. As to the Kings of Ju- 
 dah, it is recorded (f ) that all except David and Jofiah 
 and Hez,ekuh were defective, for they forfook the Law of 
 the mofi High, even the kings of Judah failed. Now 
 thefe three were eminent in this Refped. David did 
 frequently fing upcn the Harp unto the Holy one ofljrael, 
 and praife him with the other Instruments of Mufick, and 
 therefore he is calPd (u) the fweet Pfalmift. His Cha- 
 racter is accordingly mention'd in almoft every Book 
 of the Bible, as (x) the Servant of God, as (y) a Prophet, 
 as (z>) a mm after God's own heart, as (a) one to whom 
 God had fworn, that of his feed according to the flejh he 
 would raife up Chrifi to fit on his throne, and as (b) one 
 who ferved his own generation according to the will of God. 
 Hex>ekiah (c) repaired and cleanfed the houfe of the Lord ; 
 he (d) fet the Levites, with Cymbals and Pfalteries and 
 Harps, according to -the commandment of David, and of the 
 Lord by his Prophets \ fo that the Singers fang, and the 
 Trumpeters founded, and all the Congregation werjhipped. 
 He alfo compos'd (e) a Pfalm of Thankfgiving for his 
 Recovery from Sicknefs, and accordingly he is faid 
 (f) to have done that which was right in the fight of the 
 Lord j and the Lord was with him, and he profpered whi- 
 therfoever he went forth. In the Reign of Jofiah (g) the 
 fingers the fons of Afaph were in their places, according to 
 the command of David, and Afaph, and Heman, and Jedu- 
 thun the king's feer : And he is alio recorded (h) to have 
 done that which was right in the fight of the Lord^ to have 
 walked in the ways of David his father, and not to have 
 
 r • 
 
 (f) Heb.u. 52,59,40. (t) Eccluf. 49.4. (u) 2 Sam. 25. 1. 
 (x) Luke 1. 69. (y) Afts 2. 50. [z) Ads 1$. 52. (a) Ads 
 z. 50. (b) Ads 15. 56. (c) 2 Chron. 29. 3. (d). Ver. 2^,26, 
 28. (<?) Ifa. :3. 9. (f) 2 Kings 18. 2, 5, 7. (g) 2 Chron. 35. 
 J J. (b) 2 Chron. 34. 2. 
 
 declined 
 
Chap. i. The Great Abufe of Mufick. 9 
 
 declined from them either to the right hand or to the left. 
 Befides thefe Inftances, it is alfo obfervable, that 
 when (i) Jehofaphat anointed fingers unto the Lord, who 
 jhould praife the beauty of holinefs as they went out before 
 the army, and jhould Jay , Praife the Lord, for his mercy en- 
 dureth for ever $ and when they began to fing and to praife y 
 then G^gave him an intire Victory over all his Ene- 
 mies ; infomuch that he had afterwards an Occafion 
 for (k) a more folemn Thankfgiving, and after that his 
 Realm was quiet, and his God gave him reft round about. 
 All which Examples do plainly fhew us, how well God 
 was pleas'd with thofe who made a right Ufe of fo no- 
 ble a Science. 
 
 Thirdly, When the Mufick among the Jews was cor- 
 rupted, God refented the Abufe, and threatned very fe- 
 vere Judgments againft thofe who were guilty of it. 
 Asfoon as the good Seed was fovvn the Enemy began 
 to fow his Tares ,• and as foon as Mufick was devoted 
 to the Service of God, the Devil was very bufy in en- 
 deavouring to prophane it. The firft Inftance which 
 1 fhall mention was a Trouble to David, who (I) com- 
 plains, that they who fate in the gate fpoke againft him, and 
 the drunkards made fongs upon him ; and the fame Pfalm 
 (m) contains very fevere Threatnings, tho' they are 
 not wholly levelled againft this Abufe. The Prophet 
 Amos fpeaks alfo of the Abufe of Mufick at the Feafts 
 in his Time, and (n) denounceth God y s Judgments for 
 the fame. Wo to them that are at eafe in Zion : That 
 chant to the found of the Viol, and invent unto themfelves 
 infiruments of mufick like David : That drink wine in 
 bowls, and are not grieved for the affliclion of Jofeph. To 
 this he alfo adds (0) the Threatning of utter Ruin and 
 Deftru&ion. That (p) their feafis Jhall be turned into 
 mourning, and all their fongs into lamentation. Nay. 
 
 (i) 2 Chron. 20. 21; (k) Ver. 16 and 30. (/) Pfal. 69. i*. 
 (ni) Ver. 22, &c. (n) Amos 6. 1, 5? 6*. (0) Ver. 7, &c. (p) A- 
 ixios 8, xo: 
 
 this 
 
I o The Great Abufe of Mufick. Part L 
 
 this Abufe was refented by the Israelites even in Baby" 
 Ion, when they were Captives in a ftrangeLand, and 
 accordingly they complain'd thereof to God, (q) Behold 
 their fitting down and their rifing up, I am their mufick. And 
 then follows a dreadful Imprecation, (r) Render unto 
 them a rccbmpence, O Lord, according to the work of their 
 hands. Give them forrow of hearty thy cur fie unto them, 
 Perfiecute anddeftroy them in thine anger from under the hea- 
 vens of the Lord. 
 
 Fourthly, All thefe Eaftern Nations had neither Come- 
 dy nor Tragedy a&ed among them, but were (f) free 
 from thofe Abufes&cA Corruptions , which thereby crept 
 into the Mufick of other Countries. And therefore if 
 God did fo complain of, and threaten to punifh thofe 
 •jf?; j/<jl then 5 there is greater Reafon for him to complain 
 of, and threaten to puniih fuch Abufies as have hap- 
 pen d fince. The Greeks (where fuch Flays were flrft in- 
 vented and a&edj are in the Scripture plac'd in (t) di- 
 redt Oppofition to the Jews, as the Men who were 
 the moft remarkable Strangers^ to the Common-wealth of 
 Ifrad, having the leafi Caule for hope, and being with- 
 out God in the world, until they were brought within 
 the Pale of the Church, by the Preaching of the Apo- 
 ftles. The Mufick therefore of their Diverfions was 
 never (u) receiv'd nor pra&is'd in the Land of Canaan. 
 There was no Shews to make a Part of their foLtnn Re- 
 joicings. The FefiivrJs, the Sacrifices, and the Religi- 
 ous Ceremonies abundantly iupplied the want of fuch 
 things. Thus the Jews were form'd by their Confti- 
 tution to a plain and natural way of Living, and had 
 none of thofe Gayettes and corrupt Inventions of Greece ; 
 fo that to the Character which (x) Balaam gives them, 
 
 (q) Lam.?. 6%. (r) Vex. 64,65, 66. (f) See The Evil and 
 Danger of Stage-Plays, Page zoS (t) Rom. i. 16. and z. 9,10. 
 and 10. 12. Cutoff. 5. 1 1 . («) Maxims and Reflections upon 
 Phv> by the Biftop of Meaux, tianjlated into Englijb. Page 69. 
 (a) Numb. «, 15. 
 
 that 
 
Chap. I . The Great Abufe of Mufick 1 1 
 
 that there is no Enchantment in Jacob, nor any Divination 
 againft Ifrael, we may likewife add, That there were 
 no Theatres, nor any of thofe dangerous Amufements a- 
 mongthem. This People, whilft innocent and unde- 
 bauch' d, took their Recreations at home ; and thus 
 after their Labours in the Fields, and the Fatigues of 
 their domeftick Affairs, they chofe to recreate their 
 Spirits, according to the Examples which the Patri- 
 archs gave them. And therefore, as all their Mufick, 
 the Worfhip of God excepted, was but little regarded, 
 foitwas thelefs corrupted. 
 
 Fifthly, The Jews conftantly oppos'd the Cuftoms 
 of the Greeks and Rowans. This was the Reafon that 
 their Comedies and Tragedies, with the Aftf/zdj-attending 
 them, and that which was us'd in Praife of their Pagan 
 Deities, were foabhorr'd, that they could never be ad- 
 mitted in the Land of Canaan. 'Tis true, that the Jews 
 were given to Idolatry, but it was either to the Wor- 
 fhip of the Golden Calves fet up by Jeroboam, or the I- 
 dols of the Eafiern Nations round about them,, or fome 
 which they left in the Land, when they firft fubdued 
 it. 'Tis true alfo that thefe Sins provok'd God's Judg- 
 ments^ which occafion'd their Captivity in Babylon* 
 Now the Corruption of the Greek Mufick being occa- 
 fion'd by their Plays, and efpecially by their Comedies, 
 which were of a later Date ; the Jews could not be 
 acquainted with them before the Captivity, and after 
 their Return they were fo zealous againft Idolatry, or 
 the leaft Appearance thereof, that they were ready to 
 endure all manner of Torments in Defence of their 
 Religion. ^y^rliv'd but forty Years before the Cap- 
 tivity, who is reported by (y) Horace to be the firft In- 
 
 (y) Be Arte Poetka. lib. 
 Ignotum Tragicse genus invenifie Camaenae 
 Dicitur, & plaultris vexifle poemata Thefpis. 
 Poll nunc perfons, pallae<]ue repertor honelte 
 Jtfchylus. And a little after, 
 
 Succeflit vetus his Comasdia. *" 
 
 ventor 
 
I a The Great Abufe of Mufick Part I. 
 
 ventorof Tragedies in Greece, who wasfo difcouraged 
 by (z) Solon, that we have not one of his Flays now ex- 
 tant. zs£fchylus was the moft ancient Tragedian of a- 
 ny, whofe Works are preferv'd, and he liv'd about 
 forty Years after the Return of the Jews ; and Arifto- 
 f banes the Comedian was fixty Years after him. And 
 indeed there was never an Attempt made to introduce 
 the Grecian Exercifes into Judta, until the Time of 
 Antiochus Efipbanes, by Means ofjafin, and his Con- 
 federates, the Story whereof is (a) related in the Mac- 
 cabees: And tho' they were embrac'd by fome ,• yet 
 they were as muehopposM by others, who were zea- 
 lous for their Religion , and look'd upon thefe Pra&ices 
 as dire&ly contrary to the holy Covenant and Law 
 of God. The introducing of thefe S forts brought great 
 Calamities and Civil Wars upon them, infomuch that 
 their Temple was profaned, and the publick Worfhip 
 of Gci ceas'd. And when they were deliver'd from 
 this Defolation, they could not but abhor the Caufe 
 thereof ; fince they afterward kept yearly the Feaft 
 of the Dedication, to commemorate this particular 
 Mercy. 
 
 The Country being freed from this Attempt, ano- 
 ther was afterward made by Herod, for which purpofe 
 he built a Theatre : The Story hereof is related at large 
 by J ofep bus, who tells us, that -(b) the whole Jewijh 
 Nation, efpecially the graved and wifeft among them 
 were offended at it, as being contrary to their Laws, 
 and to their receiv'd Difciplme and Cujhms, pernicious 
 to their Manners, prejudicial to their Nation, oppo- 
 site to their Religion, and ofFenfive to their God. 
 
 Belides, the tyaelites were fuch Strangers to thefe 
 Diverfions, that for a long time there was no fuch 
 thing fo much as talk'd of among them. For this Rea- 
 
 (2) Plutarch, de Solone. (a) 1 Maccab. 1. II, 8cc. 2 Maccjb. 
 4. 9, &c, and Chap. 6.. from l r cr. t. to l r er. 10. (b) Jewilh An- 
 tiquities, Book 15. Chaj>. 11. and 1$. and Book 16. Chap. 9. 
 
 ion 
 
Chap, i . The Great Abufe ofMufick. 1 3 
 
 fon there is no Word either in the Antient Hebrew, or 
 Chaldee Languages to figtiifie a Comedy or Tragedy. Nay, 
 when the Jews about the Time of our Saviours Birth, 
 had alter'd their Language into the Syriack, by a Mix- 
 ture of Chaldee and Greek, occafion'd through their 
 Captivity in one Nation, and their Commerce with 
 the other ; yet even then the Name of a Comedy was 
 fo odious, that (c) the very Word was us'd at that 
 Time only to fignify a Curje, a Difparagement, and a 
 Reproach. Tho' therefore the Ifraelites might be guilty 
 of the Idolatry pra&is'd in the Eaftern Countries, yet their 
 Captivity caus'd them to fee their Error : And as they 
 always abhorr'd the Cuftoms both of the Greeks and 
 Romans ; fo they were unacquainted with thofe Me- 
 thods, which have contributed fo much to the Corrup- 
 tion of our Mufich 
 
 This I fuppofe to be the Reafon, that our blejjed Sa- 
 viour, who fo particularly inveighed againft the Vices 
 of the Jews, and fpar'd neither the Scribes nor Pharifees, 
 faith nothing concerning the Abufe of this Science : but 
 on the contrary, (d)fings an Hymn with his Difciples 
 immediately before his Crucifixion* This is 'the Rea- 
 fon that the Apo files only exhort us (e) that if any man 
 is merry, ht fhould fing Pfalms ; and (f) thatf^ word of 
 Chrift fhould dwell in us richly in all wifdom^ fpeaking to 
 our felves ,and admonifiing one another in Pfalms and Hymns 
 and fpiritual Songs, finging and making melody in our hearts 
 unto the Lord ; and that they only give this general 
 Admonition in fuch Cafes, (g) that all things fhould 
 be done to edifying. 
 
 Laftly, When Mufick was corrupted, it was conftant- 
 ly blam'd and condemn'd by the Jews, as a thing of 
 pernicious Confequence, and the leaft Fault in this 
 Kind was never wink'd at. The Septuagint upon Ecclef. 
 10. 11. render the Words thus, A ferpent will bite 
 
 (c) tXntSO W Matth. 26. 30. (e) James 5.13. (/)Colof. 
 3. 16. Ephef. 5. 19. (g) 1 Cor. 14. 16. 
 
 without 
 
14 The Great Ahufe ofMufich Part L 
 
 without incbantmeni, ajid there is no excellency in a finger. 
 Where they have ftrain'd the Words of the Original, 
 or rather departed from the Senfe thereof, only to 
 fliew their Deteftation of this Ahufe, Jofephut tells 
 us ( h ) that when Herod propos'd very great Re- 
 wards to thofe who were call'd Mufidans, and to all 
 Sorts of Players on Instruments, endeavouring to the ut- 
 moft of his Power that the moft famous in thefe 
 Profeffions fliould be affifting in his Theater, though 
 the Strangers conceiv'd thereby an incomparable and 
 unaccuftom'd Pleafure, and admir'd his Expences 
 for that End ; yet the Jews interpreted thofe Pra&i- 
 ces, for a rnanifeft Corruption of thofe Difciplines and 
 Manners, which they had entertain'd and honour'd 
 among them ; And then he adds his own Opinion, 
 That it was an impious thing to change and prophane the 
 Ordinances of the Country for foreign Exercifes. 
 
 Thilo the Jew (i) liv'd among the Efjenes at Alexan- 
 dria. He was acquainted with their Manner of Sing- 
 ing Hymns to God, and (k) highly commends it. He 
 was (I) a great Admirer of Mufick, and (m) frequent- 
 ly joins this Science with Grammar, Arithmetick, Logick, 
 and Geometry, as equally ufeful. He (n) knew the Mu- 
 fick of the Greeks,and accordingly fpeaks of their Scales, 
 and the Difiances of their Sounds. He tells us, (o) That 
 it is a good thing to praife God with Hymns, and give 
 Thanks to him, fince he gives us all that we do enjoy. And 
 (p) that the Ejjenes cannot be fufficiently commended, 
 
 (h) Jewifh Antiquities, Book 15. Cb. II. (i) Anno Chrifli 5c. 
 (k) De Agricultura. De Plantatione Noae. De Temulentia. 
 De Migratione Abrahami. De fomniis. De Charitate. De 
 Vi&imas ofterentibui. (/) De Cherubim. De Agricultura. 
 De Nominum mutatione. (m) De CongretTu quxrendae eruditi- 
 onis graiia. De~Somnii. c . Quod omnis probus liber. De No- 
 minum mutatione. (?ij De Agricultura. De CongrelTu quxren- 
 dae eruditionis gratia. Quis rerum divinarum hxres fit. De 
 Somniis. De Vita Mofis, lib. 3. De Decalogo. (0) De Som- 
 mis. (p) De Vita Contemplativa per totum. 
 
 who 
 
Chap. I, The Great Abufe of Mufich 15 
 
 who devote themfelves to the Reading of the Law and the 
 Prophets ; to Hymns and other Things y which promote Piety 
 and Knowledge ; who do alfo compofe Pfalms and Hymns to 
 the Praife of God, and imitate Mofes and Miriam, after 
 the Pajfage of the Red Sea. He tells us, (q) that the Jews, 
 in their foltmn Feafvs and Meetings usd no other Mirth or 
 Mufick, but Pfalms and Hymns and fpiritual Songs, where- 
 with they founded out the Praifes of God. But yet he 
 (r) exprefly condemns the Stage-Plays, as voluptuous, 
 trifling, vain and hurtful Paftimes, in which many Thou- 
 funds of people did mifer ably fpend their Time, and waft 
 their Lives, which occafiond the Neglect of all Affairs, 
 both publick and private. He (f) blames thofe, who are 
 overcome with Dejire of Sights and Stories, and place no 
 Bounds tot heir Eyes and Ears, but follow Men and Women 
 Fidlers, and thus fpend their whole Time in a wretched 
 Manner. He (t) tells us, That the gay Appearance of 
 Vice is owing to the fine Tuning of the Voice among other De- 
 lights. But Virtue difcovers the Cheat, and will inform us, 
 Thattho* Vice delights the Ear with her Voice, yet whilftfhe 
 thus infinuates and [peaks thofe things of her felf, which is 
 mo ft delightful for us to hear, jhe must of neceffity hurt the 
 Soul, of which we ought to take a more efpecial Care. And 
 (u) alfo commends Macro, as a good Man 5 becaufe he 
 admonijlSd fuch as were too much dt lighted with the Fidlers 
 and Conforts, and could not for hear them ; and alfo told the 
 greateft Perfons how abfurd it was to devote themfelves to 
 Songs, Dancings , Jeftings, and fuch like Trifles. And 
 therefore from this Author alone^ we may plainly learn 
 the Zeal which the Jews exerted againft the Abufe of 
 this Noble Science. 
 
 (q) De Vit£ Contemplativa per totum. (;) De Agricultura. 
 (/) Ibid, {t) De Mercede Meretiicis non accipienda per totum, 
 (tO De Legatfone ad Caium. 
 
 Chap. 
 
1 6 The Great Abufe of Mufich Part L 
 
 Chap. II. 
 
 Of the Antient Ufe and ^Defign of Mufich 
 among the Greeks ; with their Concern 
 for, and Care to prevent, the Abufe 
 thereof 
 
 EGTPT being famous for Learning in the rhoft 
 antient Times, the Greeks frequently went thi- 
 ther to converfe with their Vhilofcphers, and be inftru- 
 6ted in the Liberal Arts and Sciences. Herodotus is of 
 the Opinion, (a) That the Greeks deriv'd their Religion 
 from the Egyptians. And the Conformity of the Gre- 
 cian Rites with thofe of that Nation, are look'd upon 
 as a plain Argument, that they were fetch'd from 
 thence. By the fame Method of Travelling, the 
 Greeks became acquainted with the Learning of the 
 Jews, infomuch that the Stories mention'd by their 
 Toets are fuppos'd to be taken from thence with little 
 Alterations. The Story of Cadmus his bringing of 
 Letters from Egypt to Greece is generally known, and 
 (b) his very Name fliews him to be born in, or to come 
 from the Oriental Countries, and probably from Vhani- 
 cia. However, the Greek Letters are fo very like* 
 to the antient Ccptick, that they plainly evidence 
 their Tranflation from one Country to another. As 
 therefore the Antient Learning of the Greeks was taken 
 from the Jews and Egyptians ; fo it is more eafie to 
 fhew, that their Poetry and Mufick came at firft from 
 thence, and that their Copies were according to the 
 Pattern of the Eafiern Nations. 
 
 (a) Euterpe. Tage 48. (h) Olp The Eajt % 
 
 The 
 
Chap. 3* The Great Abufe of Mufick. 1 7 
 
 The Hymns of Homer were in all Probability like 
 thofe of the Egyptian Priefis, to magnify their Gods* 
 His Odyjfes and Iliads feem like the Method which they 
 us'd to magnify their Kings and Good Men. Theocritus 
 feems to imitate the Shepherds ,• and the Elegies in Greece 
 are owing to the Knowledge of thofe which were us'd 
 in Egypt. Accordingly, we may moreeafily trace the 
 firfi Defign and Ufe of their Mufick, it being the fame 
 n thefe three Nations ; namely, to inftil into the Peo- 
 ple the Notions of Religion^ to civilize their Tempers, 
 o excite them to Valour, and other noble Atlions for 
 the Good of their Country, and to increafe a Conjugal 
 Affetlion, and fuch Virtues, which render each other 
 happy in the Practice of them : And to this End 
 their Poets generally avoided all fuch Expreflions, 
 which might corrupt their Hearers, or leave a different 
 Impreffion upon their Minds. 
 
 Amphion and Orpheus were the two firft, who were 
 famous for Mufick in thofe Countries ,- and therefore 
 generally reported by the Greeks to be the Inventors 
 thereof. 
 
 Amphion being (c) the eldeft, was by this Science ve- 
 ry ferviceable to his Country, and perfwaded the fa- 
 vage Multitudes to live peaceably together in Thebes, 
 which he built, and where he fucceeded Cadmus as 
 their King ,• which makes it the more probable, that 
 as at this Time they brought from Egypt the Know- 
 ledge of Letters, fo at the fame Time they alfo brought 
 from thence the Knowledge of Mufick. The Poets re- 
 port of Amphion, that he was fo cunning a Mufician* 
 that as he play'd upon the Lute, the Stones followed 
 him to the Places where they mould be laid. 
 
 As for Orpheus, who is (d) the next in Order, Ho- 
 
 (c) Anno Mundi 2630, (d) Anno Mundi 2710. 
 
 C race 
 
J 8 The Great Abuje ofMufich Part L 
 
 race informs us, that (e) being a Divine Poet, he did 
 prevail upon the rude and barbarous People to ab- 
 ftain from Murder, and fuch Food, which was not 
 convenient, and for this Reafon he is faid to have 
 tam'd both Tigers and Lions. He firft brought the 
 Rights of Religion into Greece, and for the great Ser- 
 vice which he did in this refpecl: by his Mufick, he is 
 reported to have made Woods and Mountains follow 
 him, and ftay the Current of the Rivers. This (as 
 Horace faith) was the Wifdom of thefe two Artifls, as 
 well as of others, to put a Difference between fuch 
 things as were facred, and fuch things as were com- 
 mon, and to make them diftinguifh between Good 
 and Evil. By this Means they diflwaded Men from 
 brutifh Luft, and prefcrib'd Rules to fuch as were 
 married. By this Means they built their Cities, and 
 made Laws for the better Governing of them ,♦ and 
 this was the Method, whereby the Poets and Mufici- 
 cms did anciently gain fo much Credit and Efteem. It 
 is a great Pity that we have not above Sixty of the 
 Verfes of Orpheus now extant : However, in them we 
 may difcern, that he was acquainted with the Jewijb 
 Learning. He quotes Mofes as a Divine Writer. He 
 exprefly commends the Ten Commandments. He fpeaks 
 more like a Christian than an Heathen concerning the 
 Unity, Eternity, and Majefiy of God. And thus like 
 the Priefls in Egypt y he inftills into his Hearers the Pre- 
 cepts of Religion. 
 
 (e) Lib. tie Arte Poitua. 
 
 SilveHres homines lacer, interprefque Deorum, 
 Csdibus, & vidtu fedo deterruk Orpheus, 
 JJictus ab hoc lenire Tigres, rabidolVjue Leones. 
 Di&us 8c Amphion Thebana; conditor arcis. 
 Saxa iiicvere tono Teiludinis, & prece blandS 
 Ducere qi 6 vclict. Fuit Rac [apientia quondam 
 Concubitu prohibere vago, dare jura maritis, 
 Oj pidau)oiiri, leges incidere Jigno. 
 Sic honor & nomen divinis vatjbus, atqae 
 Carminibus venit. 
 
 The 
 
Chap. 2. The Great Abufe of Mufich 1 9 
 
 The next Poet after Orpheus was (f) Homer. His J- 
 /*Wj are defign'd to give us a Pattern of Courage, and 
 his Odyfles for a Pattern of Conducl. In both he recom- 
 mends Piety to the Gods, Re J peel to Princes and *£**/ 
 Perfons, Hospitality to the Living, and Humanity to the 
 JDwi He rarely beftows any Epithets, but fuch as are 
 full of Refped: and Efteem., and when any others are 
 usU, they come only from his Heroes in a violent Paf- 
 fion. He fhews us in Telemachus an Example of Obe- 
 dience and Affeclion to Parents ; in Penelope, an Exam- 
 ple ofConfiancy to her Husband, and in UlyJJes,zn Ex- 
 ample of true Affection to his Wife ; and heintermix- 
 eth fas Occafion requires) feveral Moral Sentences, 
 'Tistrue that Homer often repeats fome particular Paf- 
 fages of his own, and among them one or two Phrafes 
 which are exceptionable. However, his whole Works 
 feem to have another Tendency, and therefore being 
 an Heathen, he is more excufable ; fince he was un- 
 acquainted with the Caution which (g) St. Paul gives 
 us,, and only took his Rules from the Dilates of Na- 
 ture. 
 
 Horace (ti) joins (J) Tyrtaus with Homer, as treat- 
 ing on the fame Sub )odi, and exciting the Hearers to 
 warlike Aclions. The Style of both Aurhors is grave 
 and ferious. Tynans hath Drum and Trumpet in his 
 Verfes, and endeavours to ftir up the fame Valour by 
 Exhortation, which Homer recommended by Exam- 
 ple. His faulty Expreffion is defign'd to recommend 
 Modefty. However^ the glorious Succefs of his Verfes 
 cannot be pafs'd over in Silence. The (k) Command 
 of the Spartan Army was given to him., by the Ad- 
 
 (f) Anno mundi 3000. (g) 1 Cor. 14. z6. (h) Ibid, 
 
 • — i «Foft bos injignis Homerus, 
 
 Tyrtseufque mares animos in Mania bella 
 Verfibus exacuit. 
 (i) Anno mundi 3270. (k) Paufanias in MefTen. pag. 244, 
 Diocbr. Sicul. lib. 15. pag, 492.. Juftin. Hift. lib. 3. 
 
 C z vice 
 
ao The Great Abufe of Muficlz. Parti. 
 
 vice of an- Oracle, (as the Pagan Writers tell us,) in one 
 of the Meflenian Wars. He was reckon'd very unfit 
 for fach a Station, being reported to have been fhort, 
 and very deform'd, blind in one Eye, and lame, and 
 never bred up to Martial Employments. Add to this, 
 tha't the Spartans had at that time fuffer'd great Loffes 
 in many Encounters, and all their Stratagems prov'd 
 ineffe&ual, lb that they began to defpair of Succefs. 
 But then the General acting the Part of a Poet, by his 
 Lectures of Honour and Courage, deliver'd in moving 
 Verfe to the Army, raviftVd them with the Thoughts 
 of Dying for their Country tofuch a Degree, that 
 ruining on with a furious Transport to meet their E- 
 nemies, they gave them an intire Overthrow, and by 
 one decifive Battle put an happy Conclusion to* 
 the War. 
 
 But to proceed ; He/tod was (I) next to Homer y as 
 well for the Value of his Works as their Antiquity, 
 being often thought to be cotemporary with him. 
 In thele two Poets we may obferve the Antient, Sweet* 
 Natural and Eafy , Plainnefs of Style, with an Air of 
 the Graved Virtue. In Hefiod we have an ineftima- 
 ble Treafure of unaffected Moral Precepts, which he 
 liberally beftow'd on his Brother Verfes ; and the Fa- 
 bles concerning the Race of the Gods are pleafantly 
 told, and ulefully applied. His Poems are defign'd 
 for the Benefit both of Town and Country ; and his 
 Mufe is free from the Vices of either. 
 
 Theocritus (m) Hands next in Order among thofe 
 who are call'd (n) The Lejjer Poets. He left Sicily to 
 refide in Egypt, where his Mufe found a favourable "Re- 
 ception, and accordingly in his feventeenth IdyUitnn 
 addreG'd to Ptolemy PhUaddphus, King of that Coun- 
 try, he extols his generous Protection of Learning 
 
 (l) Kennet's Lives and Cbarafters of the Jntienl Greek Pcet>. 
 (lit) Annommdi 3C80. (n) Minores Poets. 
 
 and 
 
Chap. 2 . The Great Abufe of Mufick % I 
 
 and Ingenuity, as fomething beyond the Degree of 
 common Virtues and Excellencies. Accordingly in 
 his Pafiorals, &c* he feems to imitate the Egyptian 
 Shepherds, and u&th the Dorick or Country Dicker. 
 He may well be rank'd among the Moral Poets ; tho' 
 fometimes his Mufe is Spotted with Dirt, (inks below 
 the Dignity of her Character, and is contented to ufe 
 fome exceptionable Expreffions. 
 
 The reft of the lejjer Poets are full of excellent Mo- 
 ral Sentences ,• and fome of their Poems are only de- 
 fign'd to inftruct their Hearers in their Duty to God, 
 themfelves, and their Neighbour. Mofchus, Blon, and 
 Mufaus are the only Poets among them, who mention 
 any Love Stories • and though I do not pretend to ex- 
 cufe feveral of their Expreffions ; yet I muft lay, that 
 they are comparatively clean and modeft. Pyth.-g,^ 
 ras his Verfes are truly golden, and his Rules are fit to 
 fee pra&is'd by the beft of Chriftians. Solon writes in 
 Verfe agreeably with his Character in all other Refpe&s. 
 Phocylides fpeaks of the (0) Refurreffiun from the Dead 
 in fo plain a Manner, that he is fuppos'd by fome to 
 have been a Chrifiian. Indeed we may conclude from 
 thence, that he, as well as Orpheus, was acquainted 
 with the Jewifo Learning *, but his mentioning of the 
 Gods (6 often doth plainly fhew us that he was an Hea- 
 then. However, his Inftru&ions are truly admirable ; 
 and to mention but one more a tho' the Style mT}e- 
 cgnis is mean, and he writes without the leaft Advan- 
 tage or Ornament, or Difguife, and in the piaineft 
 Manner imaginable : yet his Sentences are very ex- 
 cellent. The Meannefs of his Words doth rather iilu- 
 ftrate the Greatnefs of his Matter ; a>id his Verfes 
 muft be acknowledg'd for a ufeful Summary of Precepts 
 and Refactions, wholly clear from rhe leaft Imputa- 
 tion of Loofnefs or Debauchery. The Advancement 
 
 (0) Verfe 97, 
 
 C 1 o 
 
o a The Great Abuje ofMufick. Part I. 
 
 of Morality was that which the Poets generally aim'd 
 at in thole early Times (and I wifli that I could fay, 
 it is fo Hill). This rais'd them to fuch a Reputation, 
 that Ifocrates writing an excellent Epifile to Demonicus, 
 as a Rule whereby he might order his Life and Con- 
 vention, tells him. at the End thereof, that for his 
 farther Inftru&ion, he ought to be converfant among 
 the choiceft Pieces which were written by the Poets. 
 
 As for thfe Lyrick Poets, being the chief Subjed of 
 our prefent Inquiry ,• Pindar (p) was one of the eldeft, 
 and aifo one of the belt. Moft of his Wprks are pre- 
 ferv'd intire, and in them we may difcern the ancient 
 Poetick Genius, and what Subjects were then thought 
 molt proper for a Muficai Entertainment. His Odes of 
 Vitiory were all compos'd to be fung by a Chorus of 
 Men at publick Fefiivals and Meetings, affifted with 
 all the Advantages of Injlrumental MuficL His Wri- 
 ting" contain that (q) prodigious Elevation of Spirit, that 
 amazing Beauty of Sentences, that boundlefs Scope of 'Thought , 
 and that daring Liberty of Figures and Meafures , which 
 fas Horace truly obferves) is imitable by none. His Mufe 
 was chaH and clean. His chief Defign was to profit 
 and inftruct He feldom praifes any but the beff 
 Men, and never thofe who were bad. He would 
 .flatter none in their Vices, and gives us excellent Lef- 
 fons on almoft every particular Virtue. He fpeaks of 
 the Immortality of the Soul, the different Efiates of Good 
 and Bad Men after this Life, the jufi Inequality of the 
 Diftrihutions of Providence, and the Incapacity of Men 
 to judge of the A&ions of Heaven. He protefts againft 
 that dangerpus Vice of his Art, namely, The delive- 
 ring unworthy Stories about the Sovereign Beings. He 
 profeffeth his Abhorrence of charging the Gods fool- 
 Hhly with the Vxcs of Men, and cautions his own 
 
 -v 
 
 (p) Anno MtiTidi 3430. (q) Kennet's Lives and Characters of 
 ,„r An :itnt Grcel< Popts. 
 
 Mtife, 
 
Chap. a. The Great Abufe of Mufich 23 
 
 Mu[e, left file fhould be guilty. Nay, he declares po- 
 fitively, that he will give the old Relations of their 
 Actions in a quite different Manner from all that went 
 before him, rather than differ any Difhonour by his 
 Mifmanagernent to be reflected on the Divine Beings 
 And where is a Chriftian Poet fo tender of the Honour 
 of that God, and that -Saviour, in whom he profeffeth 
 to believe ? For thefe Reafons, (r) one of tho antknt 
 Fathers was of the Opinion, That he took many things 
 out of the Sacred Scriptures, and had for a long time been 
 conversant in them. 
 
 Anacreon (f) liv'd about the fame time, and his 
 Works are alfo extant at this Day. His Style is eaiie, 
 and full of great Flights of Fancy ; it is natural and 
 elegant ,* but in his Morality, he. is very defective. He 
 feems to be devoted to Wine and Love ; from which, 
 Pindar carefully abftain'd ; neither fhali I excufe him 
 from Pleading for Sodomy it felf. Here we fee, that 
 the evil was mix d with the good ; and as the Lyrick Poejie 
 was honour'd by the one, fo it was abufed by the o- 
 ther. However, his Mu[e was as cleanly and decent 
 as the Subjects could admit. When the Poet plunges 
 her into the Mire, fhe feems to abhor it ,• fhe nrive.-. 
 to keep herfelf clean ,• and tho' five is generally too 
 free, yet fhe is feldom, if ever, fmutty in her Dif- 
 courfe. Befides he took as great a Liberty in his Mo- 
 rals as he took in his Poems. In thefe Cafes, Out of the 
 abundance of the Heart the Mouth [peaks , and the Fancy 
 is govern'd by the Life and Converfation. He feems 
 to have been a profefs'd Defpifer of all Bufinefs and 
 Concerns of the World ,• and to defign his whole Age 
 meerly for one merry Fit. His Statue was diftinguiflr d 
 by the Poftures of a Drunkard ■ and the general Cry 
 againft him was, that he was guilty of the other 
 
 (r) Clemens Alexandritus in Psedigog. ([) Anrso Murdi 
 
 3410. 
 
 C 4 Crimes, 
 
a^ The Great Abuje of Mufick. Part I. 
 
 Crimes, which he fo often pleads for. His Death was 
 alfo as remarkable as his Life, fince he was choak'd 
 with a Gmpe-ftone in the midft of his Jollity. 
 
 The reft of the Lyricks, whofe Fragments (till re- 
 main, feem too often to follow Anacreons Copy. What 
 Jguintilian faid of Alcaus, (who was one of them J is 
 too true^ when fpoken of others, (f) He often defcends 
 to Sports and Love $ tho at the fame Time he always jhews 
 himftlftohave been born for greater Subjects. Indeed we 
 may plainly learn by their Examples, That when Wit 
 and Humour is let loofe beyond it Bounds, it runs into more 
 ^Extravagancies, and is afterwards with great Difficulty if 
 ever reflrairid. 
 
 But as the Stage at Athens, and efpecially the Cho- 
 rus, had fo great a Share of their Mufick ; fo it is im- 
 poffible to give an Account of the one, without fome 
 Account alfo of the other. 
 
 The Plays (both Comedy and Tragedy) confifted of 
 two Parts, the Acls and the Chorus : The Acts do ge- 
 nerally confift of Iambic k KTi&Trochaick Verfes, or fuch 
 other as are fit for Dialogues and Colloquies. Among 
 thefe there is fometimes a Chorus, or Company of Men 
 coming upon the Stage, when one of them plainly 
 fpeaks to the reft of the Aclors, according as the Poet 
 thinks will be moft agreeable to carry on his Humour 
 and Defign. But befide this^ when Dramatick Poefy 
 was brought to fome Perfection, there was alfo a Cho- 
 rus between the Acts, confuting of feveral Verfes, in 
 the fame Meafure and Order like thofe in Pindar, and 
 which was fung according to the Mufick of thofe Times. 
 It generally confifted of three Parts, and the Verfes of 
 each refpe&ive Part were ufually the fame both for 
 Number and Meafure. When the firft Part was fung, 
 the Chorus turn'd tQ the Right Hand, which they cal- 
 led (u) Strophe. When the fecond Part was fung, the 
 
 (t) Inftit. lib. io. cap. i. pag, 447. (u) Xr&yk 
 
 Chorus 
 
Chap. a. The Great Abufe ofMufick 25 
 
 Chorus turn'd to the Left Hand, which they call'd 
 (a?) Antiftrophe : And when the third Part wasfung, the 
 Chorus turn'd to the middle Fart of the Audience, which 
 they call'd (y) Epodou This Chorus was a Company o£ 
 Aclors, reprefenting the Affembly or Body of thofe 
 vulgar Perfpns who either were prefent, or probably 
 might be fo upon that Place or Scene where the Bufi- 
 neS was fuppos'd to be tranfa&ed. This may be the 
 Reafon that the Chorus is not always exact as to Num- 
 ber and Meafure in their Verfes, and that it fometimes 
 confifted of a Tingle Poem, and fometimes of a Colloquy 
 in the Nature of an AB : However, this Diverfion was 
 then but in its Infancy., and fcarcely reduc'd to Rules, ; 
 and the Mufick of thofe Times feems to be but little 
 better. Their chief Defign was to inftrucl and im- 
 prove the Audience ; and accordingly in the Acls, but 
 efpecially in the Chorus, the Poets frequently intermix 
 many excellent Moral Sentences • and the Vulgar at A- 
 thens were not then reprefented as fpeaking the Lan- 
 guage of Billinfgate, much lefs as profane or obfcene in 
 their Expreffions. They talk honourably of their 
 Gods • mention their Power, Wifdom, Providence, Ju* 
 ft ice, and other Attributes, with Refpedt and Gravity. 
 They difplay Vice in its moft horrible Shapes, and 
 paint Virtue with the higheft Beauties, and with 
 the beft Rewards. They fometimes approach the 
 Gods by Prayer $ they implore the future Protection 
 of the Tutelar Deities, and fometimes they return 
 folemn Thanks for Bleflings on the Publick. The 
 Indecencies, of the A&ors are often reprov'd by the 
 Chorus, who tells the Audience, that fuch are punifh'd 
 for their Haughtinefs and Impiety^ All this was ma- 
 nag'd by them with the utmoft Air of Gravity and De- 
 votion, and with fuch a Strain of Piety, as was more 
 fit for a Temple than a Scene. Thus the Example and 
 
 (x) 'Atf/re^i. (y) 'E*^. 
 
 Argument^ 
 
2 6 The Great Abufe of Mufick Part L 
 
 .Argument of the Vulgar on the Stage contributed to 
 promote a Senfe of Religion ; and the Songs were not 
 intended to debauch the Nation. 
 
 The Greek Tragedians chiefly intending to excite the 
 Paffionsof Sorrow and Pity, or to ftir upthe Audience 
 to martial Aclions ; but the Audience being more in- 
 clinable to Mirth and Jollity, and frequenting thefe 
 Places for Diverjion, and not for Information ; the Poets 
 conform'd themfelves in thefe Entertainments to the 
 Humour of the Times, and accordingly the old Comedy 
 was ufher'd in. This (z>) at firft met with an univerfal 
 Efteem. This univerfal Efieem made the Poets affume 
 to themfelves an unaccountable Liberty ; fo that they 
 would not be confin'd to the Rules of Piety, Modefy, or 
 Gravity ; but without Diftinction, expos'd the wifeft 
 and beft of Men, and greateft of Magistrates. This 
 unaccountable Liberty provok'd the Government, info- 
 much that the Ancient Comedy was fupprefs'd by a Law, 
 and was accordingly fucceeded by the Middle and the 
 New, and the Chorus was forc'd to be filent, at lead in 
 comparifon of its former Liberties, and render'd un- 
 capable of doing any farther Mifchief. And there- 
 fore, as Arifiofhanes was one of the Old Comedians, 
 and iiv'd immediately before the Regulation ; fo it is 
 no wonder that we meet with fo many exceptionable 
 Paffages in him, which gave fo great an Offence in a 
 Pagan Country. 
 
 The Old Comedy fas an (a) ingenious Author ob- 
 serves) was a barer-fac'd expofing of the greateft Per- 
 fons on the Stage, without the leaft Difguife of the 
 Subje& or of the Name. The Middle Comedy prefent- 
 
 (z)' Horat. De Arte Poetic*. 
 Succeflit Vctus his Comaedia, non fine muM 
 Laude ; fed in vitium Libertas eicidit, & vim 
 Dignam Lege regi : Lex ell accepta, Chorufque 
 Turpiter obticuit, fublato jure nocendi. 
 (a)YL* ni\Qt y s Lives and Charatters oftheAntknt Greek Poets.?, r*?. 
 
 ed 
 
Chap. 2. The Great Abuje of Mufich lj 
 
 ed real Faults and Mifcarriages under the Difguife of 
 borrow'd Names ; and the New or Third Sort, was 
 an entire Reformation of the Stage to Civility and De- 
 cency, obliging the Poet to fuppofe the Anions as well 
 as the Names ; and without making any particular 
 Reflexions, to give only a probable Defcription of 
 human Life. Accordingly their Chorus was modera- 
 ted and reftrain'd, and retain'd only the Part of a 
 common Acl:or without Offence. And tho' we have 
 none of thofe Plays now extant ,• yet we may fuppofe 
 that Horace took his Inftrucfcions from their Example, 
 when he (£) advis'd the Poets to take Care, that no- 
 thing is fung by the Chorus between the A&s y which 
 may not be pertinent and proper to the Subject in 
 Hand. That the Chorus fhould fpeak well of good 
 Men, and give good Counfel as to Friends. That ic 
 fhould perfwade them to lay afide their Paffions, and 
 treat with Refped: fuch as are inoffenfive in their 
 Lives and Converfations. That it mould praife Fru- 
 gality , and the Administration of Jufiice, fpeak ho- 
 nourably of the Laws* and commend the Bleffing of 
 Peace and Unity. That it fhould be no Divulger of 
 Secrets ; and in its Addreffes to the Gods fhould pray, 
 that they who are miferable fhould be comforted, and 
 they who are proud might be humbled. Thus the 
 Stage and their Songs were foon brought again into 
 good Order and Decorum. What Pity then is it that 
 we do not follow their Exa mple ? or that the Laws of 
 
 (V) Tie Arte Poetica. lib. 
 
 A&oris Partes Chorus, officiumque Virile 
 Defendat : neu quid medios inter cinat adus, 
 QUod non propofito conducat & haereat apte. 
 llle bonis fa veatque, & coniilietur amicis : 
 Et regat ira r os, 8c amet peccaretimentes. 
 Ille dapes laudet menfae brevis, ille falubrem 
 Juftitiam, legefque, & apertis otia portis. 
 Jlletegat commilla, Deofque precetur, &oret, 
 "Ut redeai miferis, abfjat Fortuna fuperbis. 
 
 God 
 
2 8 The Great Abufe of Mufick Parti. 
 
 God cannot have fo good an Effect in a Chrifiian, 
 which the Laws oiMen had in a Pagan Country ? 
 
 Mufick being highly efteem'd in the State, was alfo 
 introducM into the Camp. Accordingly (c) before they 
 fought,they fang an Hymn (d) to Mars ; and after a pros- 
 perous Battle, they fang an Hymn (e) to Apollo. Lycur- 
 gus the Ydng of the Lacedemonians (f) commanded the 
 Soldiers to adorn their Heads with Garlands, and when 
 the Enemy was near, and the Army drawn up in Bat- 
 talia, he order'd the Flutes to play the Tune of Cafiors 
 Hymn, and he himfelf advancing forward began the 
 Hymn to Mars before the Battle ; To that it was at once 
 both a delightful and a terrible Sight to fee them march 
 on, keeping an equal Time or Pace to the Tune of their 
 Flutes, without ever troubling their Order, or con- 
 founding their Ranks, whilft their Mufick led them on 
 cheerful and unconcern'd into the midft of Danger. 
 And as the Hexameter Ferjcsot Orpheus, Homer, Hefiod, 
 Tyrtaus, &c (g) were compos'd for an antient, grave, 
 and equal ( fuch as we call common) Time > fo I fuppofe, 
 that thefe were the Measures Jung on thofe Occaiionsj 
 and that they might for this Reafon be cail'd Heroick. 
 However, when Mufick was in its greater! Efieem 
 among the Greeks^ they feem'd to have a very watch- 
 ful Eye to prevent the Abufe thereof. They who heard 
 the pompous Diver fions of the Stage in thofe Times, were 
 fo pious and fober, that they themfelves would not en- 
 dure any thing which was profane or immoral. For 
 this Reafon, (Jh) *ALchylus was condemn'd as a Defpi- 
 fer of the Gods, upon the Account of one of his bolder 
 
 (c) Thucydid. Schol. lib. I. &c. (d) Ylau&v \u.£a]»vl&-. 
 (e) TLcuctv bmv'm&. (f) Plutarch. Lycurgus. (g) Auguilin. de 
 Mufica, lib. z. cap. z. Daftylus & Anapxttus & Spondacus, non 
 folum aqualium Temporum funt, fed etiam percutiuntur equa- 
 liter. In omnibus enim tantum levatio, quantum poiitio pedis 
 fibi vendicat. (b) Rennet's Lives and Characters of the Antient 
 Greek Poet*. 
 
 Tragedies, 
 
Chap. 2. The Great Abufe of Mufiih 29 
 
 Tragedies, and the Athenians had certainly thereupon 
 proceeded toftone him to Death, if he had not been 
 refcued by the Reputation of his Brother Amynias. 
 
 When ( Euripides us'd this Expreffion in his Hippo* 
 lytus, My Tongue hath [worn, but fiill my Mind is free , it 
 v/as look'd upon as a bold Stroke^ and he was indited 
 thereupon, as a wicked Encourager of Perjury, tho' it 
 doth not appear that he fuffer'd for it. At another 
 Time alfo in the Tragedy of Bellerophon, he incens'd 
 the Audience to as high a Degree ; for when one of 
 the ABors had fpoken very elegantly inPraifeof Mony 
 againft Honefty, they rofe with a general Confent to 
 demolifh the Flay, cenfure the Poet, and punifh the 
 Attor, and were with great Difficulty appeas'd. And 
 as their Caution was fo great in the Body of the Play, 
 fo we may conclude that it was the fame in the 
 Mufick. 
 
 The Athenians made Laws, that (k) no chief Magi- 
 ftrate fliould be openly expos'd in a Comedy ; that no 
 Perfon fliould be nam'd in any of thofe Pieces ,• that 
 (/; no Judge of the Areopagus mould make one : And 
 they alfo took an effe&ual Care (as (m) Horace informs 
 us ) to fupprefs the Extra vaguncy of the Chorus, by a 
 particular Statute ena&ed for thatPurpofe. 
 
 In the moft early Times among the Greeks, their En- 
 tertainments were feldom made,, but on the Fefiivah 
 of the Gods $ and the Songs which they then us'd, were 
 commonly Hymns in praife of thofe Deities, the Singing 
 of which was accounted a Part of Divine Wbrjhip. ' Af- 
 terward their Arguments were of various kinds, and 
 moft of them ferious, containing (») Exhortations 
 and ufeful Inftrudions. Sometimes they confifted of 
 thzPraifes and Iilufirious Actions of GreatMen,and cora- 
 
 (i) Kennet's Lives, &c. (k) Sam. Petit. Comment, in Leges 
 Atticas. pag. 79, 80. (I) Plutarch, de Gloria Athenienfium. 
 (m) Lib. de Arte Poetic*. ( n) Dr. Pettert Greek Jntiquities* 
 lib. 2. pag. 481, 
 
 ntonly 
 
go The Great Abuje of Mufiek. Part I. 
 
 monly bore the Perfons Names whom they celebrated. 
 Hence Athenaus was of the Opinion, that (o) Mufiek 
 was not brought into Entertainments-for the fake of any mean 
 and vulgar Pleafure $ but to compofe the Pajfiom of the Soul, 
 and to better Mens Manners. And from the Defcription 
 of the Entertainments which we find in Homer, it ap- 
 pears that the Songs us'd about the Time of the Trojan 
 War confifted chiefly of Hymns, wherein the Actions 
 of the Gods and Heroes were related. Thefoft and wan- 
 ton Songs were then unknown. But when the Subje&s 
 at Feafts began to be ludicrous and fatyrical, amorous and 
 filthy, the Mufiek and the Feafts were foon brought in- 
 to Difefteem : And in later Ages, it was fo uncom- 
 mon a thing to have facred Hymns at Entertainments, 
 that Ariftotle was accus'd by Demophilus for Singing a 
 Taan every Day at his Meals, as an A& of very great 
 Impiety. So that the Abufe of Mufiek did in this Cafe 
 leven aboliflithe Religious Ufe thereof. 
 
 The (p) Ionians are reported to have delighted moft 
 in wanton Songs and Dances. Their Way of Singing was 
 very different from the Antients, and their Harmony 
 was more loofe and extravagant. Accordingly their 
 Manners were more corrupted than any other Nation 
 in Greece. They were alfo (a) a proud, angry, and ///- 
 naturd People. Accordingly their Mufiek was de- 
 fpis'd by others for Fear of the Infection, infomuch 
 that as in the Syriack Language the word Comedy figni- 
 fied a Curfe and a Reproach ,- fo in Greece, the Ionick 
 Motions were us'd to fignify wanton Geftures, or Mufiek, 
 and proverbially defign'd for a Token of Contempt. 
 
 The Lacedemonians endeavour'd very carefully to 
 preferve their Antient Mufiek in its Original Plainnefs, 
 and it is recorded of them, that (r) tho' they approv'd 
 
 (o) Lib. 14. cap. 11. (p) Theophraftus. (q) Athenaei Efei- 
 mofophifta. lib. 14. ftip. io. (r) Plunrchi Laconica jnititmio, 
 *g. 504. 
 
 Of 
 
Chap. 2. The Great Alufe of Mufick. 31 
 
 of a modeft and grave Harmony, yet they utterly ex- 
 ploded all effeminate, light, and. wanton Airs ; and their 
 Ephori, or Magifirates, fin'd and cenfur'd Terpander and 
 Timotheus, for affe&ing to be otherwife. And there- 
 fore (f) when Timotheus added four other Strings to the 
 Harp, he was enjoined to cut them off with his own 
 Hands, and to be banifh'd from Sparta, becaufe he 
 defpis'd the Antient Mufick, and introduced a greater 
 Variety. 
 
 The Abufe of this Science made fome among the 
 Greeks condemn even the very Science it felf. It was 
 the Opinion of Ephorus, that (t) Mufick was intended 
 only to deceive Men. Akibiades (u) rejected delici- 
 ous Mufick, as unworthy of any ingenious Perfon ; 
 and (x) Diogenes negle&ed it, as an unprofitable, a need~ 
 lefs, and a ufelefs thing. 
 
 Befide thefe, they who were moderate in their 
 Cenfures, and admir'd the due Ufe of Mufick, did all 
 agree in condemning the Abufe thereof, and were not 
 filent on this Occafion. Arifiotle (y) brings in Socra- 
 tes, and joins with him in the fame Evidence. Plu- 
 tarch (z,) compares Poetry to the /Wy/w/sHead, which 
 contains many things both profitable and pleafant to 
 them who make a right Ufe of it ; but to others it is ve- 
 ry Prejudicial, filling their Heads with vain, if not 
 impious Notions and Opinions. 
 
 Athxneus (a) commends Mufick, as regulating Mens 
 Manners, reftraining their Anger, and reforming their 
 Minds, as curing Difeafes, and chearing the Spirits. He 
 tells us, that (b) the Greeks of old were ftudious in this 
 Science : But at the fame Time he complains, that 
 when Confufion folio w'd their Order, and the antient 
 
 (f) Cicero de Legibus lib. 2. (t) Polybii Hiftor. lib. 4. A- 
 ttenaei Deipnofophifta, lib. 14. cap. n. (u) Plutarchi Alcibi- 
 ades. (x) Diogenis Laertii, lib. 6. (y) Poiit. lib. 8. cap. 6, 7. 
 (z) Initio libelli de audiendis Poetic (a) Deipnofophifta, lib, 
 14, cap, 10, 11. (b) Cap. i£ 
 
 Laws 
 
3 2 The Great Ahuje of Mufick Part I. 
 
 Laws had loft their Vigour, their Mufick was corrupted, 
 which unbent the Sinews of Mens Minds, made them 
 effeminate, not courteous, and intemperate inftead of being 
 chaff. And he adds his Opinion, That it would never 
 be better, but rather grow worfe and worfe, until the 
 Mufick was refin'd, and by this Means had recover'd 
 its former Dignity. 
 
 Plato (c) tells us, That Mufick and Thilofophy were 
 appointed by the Gods, and by the Laws for the Im- 
 provement of Mens Minds. He (d) fpeaks and feems 
 to approve of the ancient Law, That all the different 
 Airs, andfpecifick Kinds of Mufick fhould be obferv d, and 
 each of them be made ufe of at its peculiar Feftival. He 
 was of the Opinion, That (e) none mould be Muficians 
 before they were well qualified for it, in refpe<5fc of 
 their Temperance, Fortitude, Liberality, Magnificence, 
 and other Virtues, which were of Kin to thefe. He 
 faith that (f) Men ought to procure from all things, 
 and from every Place, fuch Helps as are neceffary to 
 promote Virtue, whether they are admitted by the 
 Eyes or by the Ears, and commends the Force of Mu- 
 fick for this Purpofe. But yet he tells us plainly, that 
 (g) this Law is approv'd by all, That we fhould ufe 
 good Words in Songs, and that all kinds of Singing mould 
 only confift of fuch Words, as tend to promote Virtue. 
 He faith, that (h) a Law ought to be enacted, that 
 no one fhould fing any thing except the publick and 
 the facred Songs. He fufficiently exprefleth his Con- 
 cern at the Abufe of Mufick, and his Apprehenfion of 
 the Conferences thereof. He faith, (i) That the Go- 
 vernors of a City mould take an efpecial Care, left 
 any Vice or Corruption mould creep into their Confti- 
 tion : That they mould carefully obferve left any No- 
 
 (c) In Timaeo de anima mundi. (d) De Legibus. lib. 3. 
 (e) De Republic*, lib. 3. (f) Ibid, (g) De Legibus. lib. 7. 
 (b) Ibid. Edit. Semni, pag. 800. (i) De Republic*, lib. 4. 
 De Legibus. lib. 2. & 7. 
 
 velty 
 
Chap. 3. The Great Abufe of Mufiek _ 33 
 
 velty mould be introduc'd into their Games and their 
 Mufiek ; That the Laws to prevent it fhould be ob- 
 ferv'd with all Care and Induftry. That they mould 
 be afraid, when any Man thinks, that he hears anew 
 Way of Singing, and afterwards commends it : And 
 he adds, That fuch a Thing is fo far from being com- 
 mendable, that it ought not to be admitted into our 
 Minds ; and that we muft take an efpecial Care ne- 
 ver to encourage a new Method in Mufiek, fince the 
 whole State of a* City is thereby brought into imminent 
 Danger. And then he gives his Opinion, That the, 
 altering of the old, grave, and folemn Meafures of Mu- 
 Jick 9 is always attended with repealing the Laws, and 
 unfettling the Conftitution. He adds, That all agree 
 in this, That all. wanton, Lydian, and Ionick Harmony 
 and Muficians, together with ail Mufical Inftruimnts of 
 many Strings , mould be forbidden, as the Way to effemi- 
 nate the Minds of Men, to corrupt their Manners, to a- 
 bate their Courage, to [fend their Time y and intice then! 
 to Idlenefs and riotous Living. 
 
 Chap. IIL 
 
 Of the.Antlent life and ^Defign of 'Mufiek 
 among the Romans, with their Concern 
 for^ and Care to prevent the Abufe 
 thereof 
 
 AS the Greeks borrow'd their Learning from the 
 Eafiern Countries ,• fo the Romans were in the 
 fame Manner oblig'd to the Greeks, and indeed they 
 came originally from them. It is certain (a) that 
 
 (<0 Mede, Agf 171. 
 
 D the 
 
34 The Great Aluje of Mufich Part I. 
 
 the Hetrurians were a Colony from Afia the Lefs ; that 
 they were a Greek Nation, and fpoke the Greek Lan~ 
 guage ; and that theEaft Part of the Country, which 
 lies toward Syria, was antiently call'd Magna Gracia, 
 and was afterward fill'd with other Greek Colonies, and 
 fpoke the fame Greek, which other Greek Nations did.; 
 Some of the principal Greek Poets, as Theocritus, Phile* 
 won, Empedccles, Epicharmus, and Stefichorus, were ei- 
 ther born, or liv'd in Sicily. As therefore the Greeks 
 were fettled in thefe Parts before the Wars of Troy ; fc* 
 *s£neas, and his Company, could not but bring with 
 them a farther Account of the Cuftoms and Manners 
 of that Country. Befides, it is very probable from 
 the Words of St. Paul, that the Remans were of the 
 antient Greeks, who fpeaks particularly to them, and 
 faith (£) There is no Difference between the Jew and the 
 Greek, for the fame Lord over all is rich unto all that call 
 upon him. Where the Apoftle feems to comprehend the 
 Romans under the Grecians * othertoife the Manner of 
 his Arguing had not been fo much to their Purpofe. 
 Accordingly, the Greek was the Original, from 
 whence the Latin Poets took their Copies • and the Pat- 
 tern which they propos'd for their Imitation- The 
 Meafure of their Verfes, both Lyric k and others, is 
 exactly the fame ^ and it is admirable to confider, in 
 this Refped, the Harmony between both Languages* 
 Horace (c) commends the Greeks for their Wit and Lof- 
 tinefs of Speech, and their Ambition to be admired 
 for their Poems. He exhorts all Students in Poej% 
 id) to be converfant Day and Night among the Greek 
 
 (^).Rom. io. 12. 
 
 (c) De Arte Poetica lib. 
 
 Graiis ingenium, Graiis dedk ore rotunda 
 Mufa loqui, praeter kudem nullius avaris, 
 
 [d) Ibid. 
 •Vos exemplaria Grceca 
 
 Nodurnaverfate maim, verlate diuml. 
 
 Authors, 
 
Chap. 3, The Great Abufe ofMufich 3 5 
 
 Authors, and (e) gives it as the higheft Chara&ertrf 
 the later Poets, that they prefum'd to depart from the 
 Greek Copies, and write fomething of their own. 
 
 Cicero tells us, That (f) the antient Romans had a 
 Guftom, which they borrowed from the Greeks, of 
 Singing to the Fto, the Praifes of famous Men at great 
 Entertainments,, which was deliver'd in Poetical 
 Numbers* 
 
 But if we look into the Poets themfelves, we fhall 
 find a clearer Difcovery. The very Argument of the 
 Latin Tragedies are taken out of the Greeks, and Terence 
 in his Prologues, fometimes owns himfelf to be little 
 liiOre than a Translator. Ovid borrows his Defcription 
 of the Golden Age from. Hefod • and took the InveBive 
 Poem of Ibis out of Callimachus for an Example, to fur- 
 nifli himfelf with a Pattern, and a Title, for another 
 of the fame Nature* 
 
 Virgil in his <^£neids imitates Homer, and many 
 rimes tranflates whole Verfes out of him. In his Geor- 
 gicks, he fometimes treads in the Steps of Oppian, and 
 when he doth not follow him, he declares freely, 
 (g) that hefings the Verfes of Hefiod. In his Eclogs, he i$ 
 beholden to Theocritus, from whom he takes fometimes 
 whole Verfes, and generally Names. However, he 
 always leaves out the exceptionable Exppeffions ; and 
 even his Country Shepherds join nothing with their Pipes 
 but what is chaft and clean. The Subject of Love with 
 him is always honefi^ and his Mufe on that Occafion 
 fpeaks like a Virgin. To this may be added,, that his 
 Shepherds are religious, and fpeak with a Senfe of De- 
 votion. When Tityrus was in Peace and Safety , divert- 
 ing himfelf with his Mufick, he gives the Praife of all 
 
 Veftigia Graeca 
 
 Aufi deferere, & celebrate domeftica facia. 
 
 (f) Tufcul. Quacit. lib. 4. in Initio. 
 
 (g) Georgic. lib. 2, 
 
 Afcrseumque cano Roman a per oppida carmen, 
 
 D z to 
 
36 ■ The Great Alufe ofMufich Part Jl 
 
 to God, and promifes to own him as his Gb^as long as 
 he liv'd, and facrifice frequently to him. And at ano- 
 ther time,Damcetas,in a Mufical S^rai^contending wkb 
 Menalcas for Vi&ory, imitates Theocritus and Aratus, 
 by beginning his Poem with a Senfe of a Deityy by in- 
 timating that this ought to be the conftant Cuftom, and 
 by adding that God was in every. Place,, he dwelt upon 
 the Earth, and took Notice of fuch Poetick Raptures, 
 which I vvilh that our own Poets did ferioufly Cpn- 
 fider. 
 
 in the later Poets, among the Romans, and efpeck- 
 ally, the Ljricks, we mall too often find a Very 
 unaccountable Liberty. Ovid, Juvenal, Martial y Ifa 
 race, Catullus, Tibullus, and Propertius, are very faulty ;• 
 They are moil extravagant upon the Subject of Love, 
 and -fometimes without any Regard to Modefty or 
 Decency. Some of them commend Gluttony, Drttn* 
 kennejs], and fuch like Excefles. Moft of them liv'd in 
 the mbft debauch'd Time of the Roman Empire, arid 
 they aded their Parts tc fpread the Infection, or at 
 leaft complied with the Humour of the Times. Here 
 Wit fcorns to be conhn'd to Rules, and fticks at no- 
 thing. The Liquor of the Grape, inftead ofParnaJfys, 
 feems to be that which infpir'd thefe Poets, and the 
 Mttfc is fick of the Diforder,when flie attempts to write. 
 However, in their Joker Intervals, they fpeak in another 
 Language* Juvenal defigns to fhame Vice out of Coun- 
 tenance, and he is not without a Satyr which is wholly 
 inoffennve. Ovid's Epijlles are as modeft as the Subject 
 to copioufly handled will allow* His Matamorphofis is 
 a commendable Poem, adorn'd with many moral Senten- 
 ces, and with more Examples, and his Defcription of £w- 
 <vy is curious and fine. Martial hath fome Epigrams de- 
 fign'd for the Inftru&ion of the Reader, as well as his 
 Diverfion, and fometimes he mixes Profit with Pleafure. 
 Catullus (h) feems to blame himfeif for his wretched 
 
 (b) Mifer Catulle, define ineptire. 
 
 Faulty 
 
Ghap. 3. The Great Ahufe ofMufich 37 
 
 Fault, in fuch a Manner^ that X did not expeft, that 
 he would afterward play the fool in the fame Poem. And 
 Horace his Mufe was not fo,' degenerate., but fome of 
 the Odes are of excellent Ufe. They commend a mid- 
 dle State of Life ; they difluade from exceffive Grief 
 at the Death of a Friend ,♦ they praife Honefty, Tem^ 
 prance, and Frugality, and extol a contented and an 
 even Mind in all States and Conditions. He makes 
 Hymns to praife fome of the Gods, and in his Addref- 
 fes to them he is generally devout. He earneltly pe- 
 titions for a found Mind as well as a found Bo- 
 dy. He laments that he had folio w'd the Epicureans 
 fo long, and did not worfhip the Deities , with that' 
 Zeal which he ought to have. He fliarply inveighs a- 
 gainft.the Romans for the Corruption of their Manners; 
 and when he is carried away by their Example, he is 
 the more to be pitied, fince in his Inftruclions to o- 
 ther Poets, he gives them another Leflbn, and propo- 
 feth another Defign in their Writings, and efpecially 
 in their Chorus. Thus there is fomething of Good in 
 the word of thefe Poets, and their Recantations may 
 make a fmall Abatement of their Faults. 
 
 It is obferv'd by (i) a late ingenious Author, that 
 during the Space of almoft four hundred Tears from the 
 Building of their City, the Romans had never known 
 any Entertainments of the Stage. But Chance and Jol- 
 lity firft found out thofe Verfes, which they call'd Sa- 
 tumian, &c. and then the ABors, upon occafion ,of 
 Merriment^ with a grofs andruftick Kind ofRailery, 
 reproach'd one another with their Failings. This 
 rough-caft, unhewn Poetry, was alfo afterward inftead 
 of Stage-Plays for an hundred and twenty Tears togerher. 
 But when the Romans had conquer'd all ltd/, and ac- 
 cordingly abounded in Power, Wealth, and Luxury • 
 then they left thefe Hedge-Notes for another fort of Po~ 
 em, a little more polifh'd, which was alfo full of flea- 
 
 (0 Kennet'* Roman Jntioulties^ P*g 275. 
 
 D ; Jant 
 
3$ The Great Abuje of Mufick Part If 
 
 fant Railery, but without any Mixture of Obfcenity, 
 This new Species of Poetry appear'd under the Name 
 pf Satyre, becaufe of its Variety, and was adorn'd with 
 CoMfofitions of Mufick, and with Dances* But when 
 the lat^r Satyrifis took a greater Liberty ; when Mi- 
 wicks and Buffoons came in for Interludes in all their 
 Plays ; when the Muficians and Dancers had hardly a* 
 ny other Defign but to make themfelves ridiculous ; 
 and when they abm'd all Perfons without any Regard 
 to Decency and Order, they brought themfelves and 
 their Art into Contempt, and all Perfons look'd upon 
 them as they really deferv'd. To appear on a Publick 
 Stage as an Aclor, was then (k) in Rome, injurious to 
 any Man's Character and Honour. The Hifiriones were 
 the moft fcandalous Company imaginable. None of 
 that Profejjlon were allow'd the Priviledge to belong to 
 any Tribe, or rank'd any \ higher than Slaves ; and 
 therefore Cicero, (I) commending the admirable Rof- 
 cius y who was an Atior, and his familiar Friend, give$ 
 him this Chara&er ; He was fo compleat an Artift^ 
 that he feem'dthe only Perfon who defervM to tread 
 the Stage ; and yet at the fame time, fo ''excellent a 
 Man in all other Refpe&s, that he feem'd the only 
 Perfon, who of all Men fhould not take up that Prp- 
 feflton. 
 
 What the Chorus was in the Latin Comedies I (hall 
 not determine, becaufe there are no Remains thereof 
 in Plautus or Terence ; but the Chorut in Tragedies was 
 ful) pf Moral Sentences, and defign'd for the Improve- 
 ment of the Audience. Many Inftances of this Na- 
 ture may be produc'd from Seneca. 'Tis true indeed, 
 that Cometimes his Chorus is witjiout Morals ; that be- 
 ing an ticathen,ht alludes too much to the Poetical Fa~ 
 bles • jthat he beftovys on the Gods fuch Epithets*, which 
 Poctick Licenfe wjll not excufe ,• and fometimes com- 
 plains pf Providence jt felf. ' Thefe were Crimes 
 
 j -, ; . - . . *\ m _ m 
 
 (k) Idem, p3g. 287. (I) ProQuinft. 
 
 which 
 
Chap. 3", The Great Abufe of Mufick. 3 9 
 
 which the Chorus in the Greek Tragedies did always a- 
 void. Befidesj 3s he was a Stoick, fo<he reduces all 
 to Fate ; and as he had a Tin&ure of the Epicurean 
 Philofophy, (6 his Chorus fpeaks of the Soul as perilling 
 with the Body ; and I take this to be the Reafon 3 thac 
 he commends Self-murder in many Cafes. But nor- 
 withflanding the word which can be faid, there are 
 Beauties which deferve our Imitation. His Hymns in 
 Praife of Bacchus, ApolU, and Hercules, mention their 
 famous Acts with Adoration an$ Honour - x they exprefe 
 the Poet's Senfe of fuch Deities, and the Epithets on fuch 
 Occafipnsj are generally thofe which befpeak a due 
 Regard. Sometimes his Chorus is wholly defign'd to 
 teach Morality, to recommend a Middle State of For- 
 tune } to teach us Hope in Profperity., and Fear in 
 Adverfky ; and to fore-warn us of the Danger of Beau- 
 ty. He declaims againft the Vices of the Age,, and a- 
 gainft affecting popular Applaufe, as a dangerous 
 Rock. When he expreffes the Power of Love, de- 
 fcribes the Snares of Beauty, or a beautiful Perfon $ nay, 
 when the Chorus fmgs an Epithalamium, it is free from 
 Smut, Profanenefs, or indecent Language, infomuch thac 
 the moft exceptionable Paffages in other Parts of the 
 Chorus, are., by judicious Writers, thought to be none 
 of his ; or if they were, yet he may be the better ex- 
 cus'd, by confidering that he was an Heathen, 
 
 The Antient Mufick of the Italians was very plain 
 and mean in comparifon of the Greeks, or of their la- 
 ter Improvements. The Aborigines, or rather the 
 firft Inhabitants/ who came from Greece, were but a 
 poor Sort of People, bred up to no Arts or Learning, 
 and forced thither by Neceffity from their Native 
 Country. They had no Academies, where they might 
 learn the Sciences • neither had they any Leifure or In- 
 clination for the Mufes. The Poets reckon them a va- 
 gabond People, who came thither with Saturn, when 
 he fled from Jupiter, and that their living obfcurely, 
 or hiding themfelves in thefe Parts, was the Caufe 
 
 D 4 thac 
 
40 The Great AbuJeofMufich P^rt I. 
 
 that the Country was calfd Latium. When ^£neas 
 came into Italy , his Companions were Soldiers, driven 
 out of their Country at the Deftruction of Troy, and 
 in their Education little better than the reft. When 
 they were fettled there, we have no Reafon to think, 
 that they held any Correfponc}ence with Greece, much 
 lefs with Athens, or that the Learning of the Eaft was 
 conveighed thither. In length of Time, their very 
 Language was alter'd, f which a Correfpondence 
 would have preferv'd ) and the iMin fucceeded uni- 
 verfally in the Place of the Greek. They had no Scale 
 of Mufick known among them, nor any Author that 
 treated on this Science before St. u4uftin, who takes no 
 Notice of the Dijlance of Sounds, but only fpeaks of the 
 Length and Proportion of Time, as it may be applicable 
 either to Pronunciation or Poetry ? fo that we may con- 
 clude, that the Latins f were fo far from improving 
 the Mufick of the Greeks, that they wholly neglected 
 it;' and forgot that little, which they formerly might 
 Live had. 
 
 When Rome was built, the Inhabitants were for ma- 
 ny Years involv'd in a Series of Wars. This was that 
 which took up their Time and Thoughts : And as they 
 had but little Notions of Mufick, fo they neglected it 
 as a thing of ill Confequence, as apt to effeminate the 
 Hero, and fpbil the Soldier. For this Reafon, Corne- 
 lius Nepos having related that Epaminondas well under- 
 stood tne Art of Dancing, of Playing upon the Harp, and 
 the Flute, with other Liberal Sciences, adds (m) that in 
 Greece thefe things were very commendable ,• tho' in 
 the Opinion of the Romans they were trivial, and not 
 worthy to be mentioned, 
 
 As therefore they took more Care about their Wars, 
 than about their Diverfions ; fo it is probable that 
 their Pips at ftrft were only in the Woods and Plains. 
 T|ieir Stares then confifted of Seats built with Turf> 
 
 , , I -in ~ ; r- ; ^ 
 
 (ra) Life °f Epaminondas. 
 
 for 
 
Chap. 3. The Great Abufe of Mufich 41 
 
 for the prefent Occafion, ftanding on the Ground, 
 and Pompey the Great was the firft who (n) undertook 
 to build a Theater. In thofe Times, fas Horace tells 
 us) their (0) Tip* were not bound about with Brafs, 
 as they have been fince, nor did they vie with the 
 Trumpet, but they, were plain and finally and had only 
 few (namely four,) Holes. Thefe at firft were fumV 
 cient for the Chorus. At that time, the Auditors were 
 a frugal, modeft, and a chaft People. Then was 
 Rome in a thriving Condition. But when they had con- 
 quer'd the Country round about ; when the City was 
 larger, and their Walls were made ftronger,- and 
 when they were addi&ed to Riot and Excefs, without 
 any Fear of Punifhment ,- then the Poets took a greater 
 Liberty in their Songs y and the Players in their Mufich 
 Then the Piper increas'd his i Notes, alter'd his Time, 
 and had a different Garb. Then they departed from 
 the Antient Rules ; their Tunes were more fwift and ai- 
 ry, or rather more wanton and bewitching: And then 
 began the State to decline again. 
 
 However, in Rome it felf the Abufe ofMufick did not 
 pafs unrefented. What the Opinion of the Rabble was 
 in this Cafe is not much to be regarded ,- fince they 
 who were born of better Parentage, or had a more 
 plentiful Eftate, arid confequently a more liberal E- 
 ducation, were offended at it. And therefore Ho- 
 race (p) advifeth his Students in Poetry to avoid all 
 fuch things which were obfcene or fcurrilous. The 
 (q) Stage was then under Difcipline, the publick Cenfors 
 ■ ■■■■ ■ — — • 
 
 (w) Tacitus Annal. lib. 14. 
 
 (0) De Arte Poetica, lib. 
 
 Tibia non, uc nunc orichalco, vinfta, tubaeque 
 JEmula, fed tenuis, fimplexque foramine pauco 
 Afpirare, & adeffe Choriserat utilis, atque 
 Nondum fpi.ffa nimis complere fedilia flatu, &c, 
 . If) Ibid. 
 
 « Nee immunda crepent, ignominiofaque ditfa : 
 Offenduotur enim, quibus eft equu?, & pater, &ies. 
 
 (5; Collie rV fiort View of the Stage* Pagt 25. 
 
 < formi- 
 
4^ The Great Mufe^f Mufick Parti. 
 
 formidable, and the Office of the Choragus was origi- 
 nally defign'd to prevent the Exceffes of Liberty. And 
 (r) a late ingenious Writer obferving, that the Chorus 
 was left out in the Comedies among the Rowans, men- 
 tions Horace his Reafon, as equally affe&ing both Italy 
 and Greece. That the Malignity and Satyrical Humour 
 of the Poets, was the Caufe of it ,• for they made the 
 Chorus abufe People fo feverely, and with fo bare a 
 Face, that the Magiftratcs at laft, forbad them to ufe 
 any at all. 
 
 Neither did the Abufe of this Science remain without 
 Cenfure by their own Writers. Juftin (f) fpeaking of 
 th$ Irregularities of Ptolomy King of Egyp, faith, That 
 he had alfo Timbrels and Dances , the (t) Inftruments of 
 Luxury $ and adds, That thefe things were the fecret 
 Plagues, and the hidden Mifchiefs of a tottering Kingdom. 
 And Salufi (u) fpeaking of Semfronia, as the Tool of 
 Catiline, to foment the Rebellion, adds this among 
 her other Qualifications, that (he was taught to fing 
 more finely than became a Virtuous Woman, with 
 many other things, which he alfo calls (x) Thelnfiru- 
 ments of Luxury. 
 
 Cicero (y) commends the Mufick both of Strings^ 
 Voice and Pipe^ provided it was fuch as was allow'd by 
 Law : But then he immediately approves of the Opi- 
 nion of Plato, that nothing had fo eafy an Influence 
 upon the Minds of Men, as the different Sounds of 
 Mufick, which had an unfpeakable Force to incline 
 either to Virtue or Vice. He tells us, that it ftirs up the 
 feeble, and weakens the a&ive ; it unbends the Mind 
 and raifeth it again : And therefore many Cities in 
 Greece thought it to be much their Intereft to preferve 
 their ancient Way of Singing. He adds, that the Dege- 
 
 (»■) Kennet's Roman Antiquities. Page 18?. (ft Hiftor. lib. ?o, 
 (0 Indrumenta Luxuriae. (u) Bellum Gitilinarium. (x) In- 
 lirumenta Luxuriae. (y) De Legibus, lib. z. 
 
 neracy 
 
Chap. 3. The Great Ahufe of Mufick. ^3 
 
 neracy of their Manners was introduced at the fame time 
 with the Alteration of their Songs. The Reafon where- 
 of muft be, either that their Manners were deprav d by 
 this Allurement and Corruption^ as fome were of Opi- 
 nion ; or that when their ant lent Difcipline was decay'd, 
 becaufe of other Vices, the Poets and Muficians foon 
 complied with the Humour of the Age,, ^Sifted to 
 increafe the Debauchery, and fpread the Infection, and 
 then their Fancy and Inclinations foon made way for 
 Change in their Mufick. For this reafon he faith, 
 That Plato, the wifeft and learnedft among the Greeks, 
 was fo afraid of the Confequences thereof, as to de- 
 ny, that the Method of Mufick could be chang'd, 
 without a Change of the publick Laws. And he af- 
 terward tells us his own Opinion, That tho'he thinks 
 ,that there is not fo great a Danger ; yet it is too great 
 to be overlooked. He commends the Greeks for guard- 
 ing againft this Inconveniency, and extols the Lacede- 
 monians for their Severity to Timotheus, a famous Mufi- 
 cian, on this Occafion, by feizing his Harp, and cut- 
 ting off the Strings. 
 
 Seneca the Philofopher, fpeaking of Mufick, argues 
 thus : (zi) Wilt thou teach me how the acute and grave 
 Sounds may be joind in Harmony among themselves ? ami 
 how there may be a Concord of Strings, which give a dif- 
 ferent Sound ? Shew me rather how my Mind may be in 
 Tune ? and my Counfels may not vary. Wilt thou jhew mi 
 how many lamentable Moods there are ? Shew me rather how 
 1 may hear Adverfity without refining. And {a) in another 
 Place : What do you think ofthofe who are bufy in Compofing, 
 Learning, and hearing of Songs, whilfb they moft foolijhly 
 twift and turn the Voice, which Nature hath made plain and 
 even ? They whofe Fingers do always found, as if they 
 were meafuring a Verfe ? They whofe foft tuning of the 
 Voice is heard, when they are concern d in feriousj and fome" 
 
 (z) 1'pift. 88. (a) Debrevitate vitas, cap. 12. 
 
 / times 
 
44 The Great Abufe of Mufich ! Part I. 
 
 times j4 fad Affairs. Thefe have no Leifure, but an unpro~ 
 fit able Imjloyment. 
 
 Nay, Ovid himfelf (whofe Condu& at other times 
 I fliali not pretend to vindicate) in his fober Intervals/ 
 mentions the ill Effe&s of this Abufe. He faith, (b) 
 That the Lute and Harp, with nice Singing and a fine 
 Voice, do enervate Mens Minds. He complains, That 
 (jc) at Rome they fang in other Places, whatfoever they had 
 learn\d in the Theaters, And (d) that from thence came 
 the profane Jefts, and the filthy Words, which were 
 fung in other Places ,• and particularly adds, That there 
 was no greater Incentive to Luft than this among 
 them. 
 
 
 
 (b) De Remedzo amoris, lib. 2. 
 
 finervant animos citharse, cantufque lyrasque, 
 Et vox, & rjumeris biaehia mota fuis. 
 
 (c) Fdftorum, lib. 3. 
 
 Illic & cantant quicquid didicere Theatris. 
 
 (J.) Ibid. 
 
 Inde joci veteres, obfcenaque verba canuntur, 
 ni> *, Nee res hac Veneri gratioi ulla fuit. 
 
 ■ III! I II ■ ■ I , - ■ '.I I ■ ■ - 
 
 Chap. IV. 
 
 The 'Primitive Fathers frequently complain 
 of this Abufe of Mufick ; and feveral 
 Canons and Laws have been made to pre* 
 vent it. 
 
 AS the Heathens did complain of this Abufe • fo 
 the Primitive Chriftians have not been wanting 
 to fpeak their Minds more freely and particularly up- 
 on this Occafion. 
 
 To 
 
Chap. 4. The Great Abufe of Mufick 45 
 
 To begin with (a) Clemens Alexandrims, (b) Many 
 there are, faith he, who, after they are departed from 
 the Church, jand when they have reverenced that 
 Word, which was fpoken from God, do leave it where 
 they heard it, delighting themfelves abroad with wic- 
 ked Meafuns and amorous Songs , and being fill'd with 
 the Noife of Pipes. Thus whilft they fing fuch things 
 over and over again, who before did celebrate the 
 Praifes of the immortal God, at laft being wickedly 
 inclin'd, they fing the Reverie to the ©ther, Let us. 
 eat and drink, for to morrow we jball die. And in ano- 
 ther Place, (c) They who are intently bufied in Mu- 
 fick, Songs, and fuch like dijfolute Recreations, become 
 immodeft, infolent, and very far from good Difci- 
 pline, as thofe about whom Cymbals and Dulcimers, 
 ancL the Infiruments of Deceit are founding. But it 
 greatly concerns us Chriftians to cut off every filthy 
 Sight, every difliomft Sound, and in fliort, every lewd 
 Senfe of Intemperance, that doth tickle or effeminate 
 bur Eyes or Ears. For the various Sorceries of Songs, 
 and the Meafures of the Carick Mufe, corrupt the 
 Manners with intemperate and wicked Mufick, and 
 draw Mens Inclinations to riotous Living. ThzPipe 
 therefore, the. Flute, and fuch like Infiruments, are to 
 be excluded from a fober Feaft, as more fit for Beafts 
 than Men, and for thofe People who are leajft endu'd 
 with Reafoq. But modefi and cbaft Harmonies are to be 
 admitted, by removing as far as may be, all Joft effemi- 
 nate Mufick, which with a difhoneft Art of warbling 
 the Voice, do lead to a voluptuous and flothful Kind 
 of Life. 
 
 Tertullian (d) faith, that .(Von the Stage, thole things 
 which are performed with the Voice and Meafure.have 
 
 (a) Anno Chrifti ioi. (b) Psedagog. lib. 3. cap. 11. (c) Pe- 
 dagog. lib. 2,. cap. 4. (d) Anno Chrifti 192. (ej Lib. de Spe- 
 tfaeulis, pag. 695. Edit. Bafil. anno 1562. cap. de Aitibus 
 Scenigis. 
 
 6- . ' 
 
46 The Great Abufe of Mufick P^rtl 
 
 Apollo, theMufes, Minerva, and Mertury for their Pro- 
 prietors. And he concludes with this Expreffion : 
 Hate thefe things, OCbriftian, fince thou can'ft not 
 but hate the Authors. 
 
 In an antient (f) Oration, that goes under the Name 
 of (g) tilfpolms, there are thefe Words : Chrifi ftiall 
 fay at the laft Day, Depart from me, all ye Workers of 
 Iniquity. For I made your Ears, that they might heai< 
 the Scriptures; but you [have prepar'd them for the 
 Songs of Devils, tot Harps and ridiculous things. 
 
 St. Cypriah, (h) or fome other early Writer, was of the 
 Opinion, -that (i) the Grecian Games , which confifted 
 of Muficallnfiruments, had feveral Devils for their Su* 
 perintendents. 
 
 LaUantius (k) fpeaking of Songs, faith, That (7) the 
 Senfes are fo intoxicated either with certain compos'd 
 Orations, or with Verfes or fubtle Difputations, that of- 
 tentimes the State of the Mind is diftra&ed thereby - 
 and they, who are thus carried away with itching Ears, 
 are e&fily fed uc'd even t6 Idolatry. 
 
 He adds in another Place O), That the Pleafure of 
 Hearing is perceiv'd by the Sweetnefs of the Voice and 
 Songs ^ which Senfe is as enfnaring as the Eye it feif. 
 For who will not Count him as a luxurious and wicked 
 Perfon, who keeps in his own Houfe the Scenick Arts* 
 But there is no Difference, whether you are thus luxu^ 
 rious alone at home, or with the People in thsTheater. 
 A Voice fo manag'd feizes the Mind, and drives it 
 whither it lifts. And People being accuftom'd to 
 fuch fweet and polite ferfes, defoife the plain and na- 
 tural Word of God as mean and fordid, and only feek 
 for that which pleafeth the Senfes. Let him therefore 
 that ftudies the Truth, and will not deceive himfelf, 
 
 (f) De Confummatione mundi & Antichrifto. (g) Anno 
 Chrifti 220. (b) Anno Chrifli 248. (?) De Speftaculis, edi- 
 lione Pamelii. (k) Anno Chrifli 503. (/) Divin, Initit. Epir. 
 cap* S. (n) De vcio cultu cap. 21. 
 
 caft 
 
Chap. 4. The Great Abufe of Mufich 47 
 
 caft away thofe hurtful Pleafures, prefer true things 
 before falfe, eternal before momentary, and profitable 
 before pleafant. Let nothing be grateful to the Sight, 
 but what may be done pioufly and juftly. Let no- 
 thing be pleafant to the Ear, but that which nourifhes 
 the Soul, and makes a Man better. If you take plea- 
 fure in hearing Songs and Verfes, let it be a pleafant 
 thing to hear the Praifes of God. This is the true Plea- 
 sure, which is the Companion of Virtue. This is not 
 fading and fhort, like the other, which they defire, 
 who like Beafts ferve the Body ; but it is perpetual 
 and delightful^ without any Iritermiffion. 
 
 Efiphanius (n) informs us, That (0) the whole Catho* 
 lick and Afofiolick Church condemn'd Flays and Mu- 
 sicians. 
 
 The'Zeal of St. Bafil (p) hath on this Occafion almoft 
 exceeded its due Bounds, who faith, that (q) Pipers 
 and Fidlers, who pafs the time of their flourifhing Age 
 in Wickednefsj with the Songs performed in publick 
 by wicked Perfons, and with their lewd Inticements 
 do enervate the Bodies, and infinuating into their Souls 
 by that publick Conf&rt, do ftir up Drunkards to the em- 
 bracing of all objcene and unlawful Tleafure. Their 
 Ears are taken with the fweet Harmony * but fuch as 
 will fpur them on to 'vicious ABions. What a refe- 
 rable Spectacle is it to chaft and virtuous Eyes, to fee 
 a Woman, not following her Houfhold Bufinefs, but 
 finging to an Harp ; hardly known by her own Huf- 
 band, but view'd abroad by others as a publick Whore \ 
 not finpfJg a Vfalm ofConfejfion, but finging Songs inti- 
 cing to Luft ; not praying to God, but willingly haft- 
 tiing to Htll\ riot going diligently to the Church of God, 
 but withdrawing others with her felf from thence. 
 Let thefe things fuffice to be fpoken againft thofe, 
 
 (n) Anno Chrifti 368. (0) De fide Catholicse & ApoftoJjc* 
 Ecclefia^ (p) Anno Chrifti 570, (q) Comment, in Ifai. cap.*. 
 
 who 
 
4.8 The Great Abufe of Mufick. PartL 
 
 who through too rnuch Effeminacy give themfelves con- 
 tinually over to fuch Delights. And let them, for 
 fear of imminent Danger, amend this wicked Courfe 
 of Life for the future. He hath much more on this 
 Occafion, whi«h I rauft omit. 
 
 In another Place he faith (V), That the corrupt Songs 
 in Stage Plays ingenerate too much Luft in the Mind. 
 For thofe whorijh Songs refiding in the Hearts of the 
 Hearers, do nothing elfe but perfuade them to Filthi- 
 nefsj and (s) defile the very Earth and Air, where 
 they are breath'd out. 
 
 Gregory Na&ian&en (t) asking this Queftion, (u) Un- 
 to what manner of Perfons he fliould difcourfe of Di- 
 vine things, adds this Anfwer, It muft be to thofe 
 who lay themferioufly to Heart, and not to fuch who 
 handle them Qightly after Stage Plays and Songs. And 
 (x) in another place he tells us, That the Chrifiians 
 •in his Time had no idle Songs or wantm Mafic k in their 
 publick Feafts and Solemnities ; but only Pfalms and 
 Spiritual Songs, with which they prais'd God. And 
 writing of his Father, he faith, (y ) That he did not 
 fufferhis Ear, having receiv'd Divine things; or his 
 Tongue, having fpoken them, to be deftTd with Pagan 
 Harangues y or with Stage Songs. For he thought that 
 nothing which was profane, was fit for holy Men. 
 
 St. Auguftine (z>) complain'd, That the Wantqnnefs 
 of Venus; with the Whoredoms and Filthinefs of their 
 other Gods 3 were fung daily in the Theaters, which 
 was owing to the Boldnefs and Arrogancy of their Poets. 
 And he informs us from his own Curiofity, (a) 
 That the Pagan Symphonies are moft filthy ,• that 
 they fang thofe Songs to Diana the celeftial Virgin, 
 and to Berecynthia the Mother of the Gods % to hear, 
 
 (r) Horn. 4. Hexaetneron. (s) De Ebrietate& Luxu. (t) An- 
 no Chriiti 570. (m) Contra Eunomium, lib. 1. (x) Orat. 48. 
 Q) Orat. 18. (z) Anno Chrifti 396. (a'J De Civitate Dei, 
 lib. i. cap. 4. 
 
 nor 
 
Chap. 4. The Great Alufe of Mufich 49 
 
 nor the Mother of any Senator, nor of any honeftPer- 
 (on, nor the Mother of a Stage flayer himfelf : And 
 he adds, That they would be afham'd to ad fuch fil- 
 thy and obfcene Parts at home in private, which they 
 thus ad in publick. He faith, That (b) an holy Pfalm 
 fang fweetly delights the Ear, and the Songs of Stage 
 Players have the fame Effed. The one lawfully, and 
 the other unlawfully. And 3 That fc) the Chorus and 
 Singing of the Stage- Player allures the Hearing, but 
 conquers the found AfFedion. But what ("faith ht) 
 can be compar'd to our Songs, in which he who loves, 
 and he who fings, hath thefe Words : (d) Sinners have 
 related to me their Delights, which are not, Lord, 
 after thy Law, All thy Commandments are true. 
 
 In another Place (e) he advifeth us, That before all 
 things^ wherefoever we are, we fhould not utter filthy 
 and wanton Words out of our Mouths, left by uttering 
 luxurious Songs and Speeches, Men mould inflid Wounds 
 upon themfelves with that Tongue, with which they 
 ought to fraife God. And now (Taith he) behold what 
 a Chrifiian he is, who comes to Church to pray, and 
 afterward negleding his Prayer, doth not blufh to re- 
 late the Sacrilegious Words of Pagans. Confider 
 therefore, if it is juft, that out of the Mouths of Chri- 
 stians, where the Body of Chrifi doth enter in, there 
 fhould come forth a wanton Song, like the Poifon of 
 the Devil. 
 
 In his (f) firfi Book of Mufich he will by no means 
 allow the Stage-Players to be Mafiers of this Science, be- 
 caufe they ad for Gain or Applaufe, and not for 
 Knowledge as their ultimate End. He tells us, That 
 their Skill muft be imputed to the Motion of the Fin- 
 gers, and not to the Improvement of the Underftand- 
 
 (b) Concio 17. de verbis ApoQoli. (c) De Symbolo ad Ca- 
 techumenos, lib. 2. cap. 1. (4) Pfal. 119. 85, 8(5. (e) De Tem- 
 pore, Serm. 215. (f) Chap* 1, 2, 3, 4, 5, 6, 
 
50 The Great Alufe of Mufich Parti. 
 
 ing. He faith, That we muft beware of Allurements 
 in thefe corporal Pleafures, as long as the Soul is ca- 
 pable of being drawn afide by that which is filthy. 
 That we fhould not be feduc'd by thefe Numbers from 
 the Contemplation of Wifdom ; but fo ufe them, that 
 we may not be enfnar'd by them when we have them, 
 or be the better if we had them not. He faith, that 
 there are many things in Singing, which are moft vile, 
 and therefore we muft not learn fuch things, which 
 every common Singer and Stage-Player makes ufe of. 
 
 And to mention the Words of this Father but once 
 more, (g) Why (faith he) fhould we be delighted with 
 vain Songs, which are profitable for nothing, being 
 fweet for a time, but bitter afterward ? For with 
 fuch filthy Songs the intic'd Minds of Men are wea- 
 ken'd, and fall away from Virtue, flowing into Filthi- 
 nefs ■ and for the fake hereof they afterward feel eter- 
 nal Pains, and digeft with great Bitternefs that which 
 they drank with a temporal Pleafure. 
 
 St. Chryfo(iom (h) faith, That (i) Cymbals, Pipes, and 
 filthy Songs, are the Pomps and Compofithn of the Devil. 
 
 In other Places he hath the following Words (£\ 
 All things which are acted on the Stage are moft filthy. 
 The Words, the apparel, the Voice, the Songs, the Timet , 
 the Turning and Motion of the Eyes, the Pipes, the Flutes, 
 and the Argument of the Plays themfelves, all things 
 are full of filthy TVantonnefs. They intufe fo much 
 Lafciuioufnefs into the Minds of thofe, who fee and 
 hear them, that they all feem with one Confent utter- 
 \f to root out all Modefiy from the Svuls of Men, and 
 to fatisfy their Lulls with pernicious Pleafure. And 
 then he asks, When therefore wilt thou repent, and 
 withdraw thy felf from fo great a Defire of For- 
 
 (g) De decern choreis, cap. 4. (h) AmioChriP.i 398. (7;Ho- 
 mil. 41. in Acta Apolt. Tom. 9. and Homil. 11. i;i 1 Cor. Tun). 
 10. (k) Homil. in M.uth. 38. TqJJq. 8. 
 
 nication, 
 
Chap. 4* The Great Abufe ofMufich 5 1 
 
 nication, which the Devil hath infus'd into thee? 
 (I) There (in the Stage-Plays) are broken arid wan- 
 ton Words ,* there are whorijh Songs • there are Voices, 
 which vehemently excite to Fleafure. To thefe are 
 added the Allurements of Flutes and Pipes, and fuch like 
 Mtifick y enticing to Deceit, effeminating the Forti- 
 tude of the Mind, and preparing thofe that fit there 
 with Delight for the Traps of Harlots, and caufing 
 them to be more eafily infnar'd. Shall we therefore, 
 where the Sprit is as an Ointment poured firth, call in 
 the Devil's Pojnps ? Shall we therefore lay up the Fa- 
 hlesoi Satan, or Songs that are full oiwhorijh Filthinefs ? 
 Tell me, with what Mind can Ga^ endure this ? 
 
 (m) There doft thou hear difhoneft Words, and 
 Tvhorijh obfcene Songs, and the Mind is wounded with 
 thofe things which thou heareft. 
 
 (n) Where are thofe who fit daily in the Ptay-houfc, 
 addi&ed to pernicious Songs ? Verily I am altogether 
 afhamed to fpeak of them, but I muft fpeak of them, 
 becaufe of your Infirmity. 
 
 (0) Like as Swine run into the Mire,and Bees do live 
 among Spices and Perfumes: So where there are whc~ 
 rijh Songs, there the Devils are gather'd together ; but 
 where there are fpiritual Songs, thither the Grace of the 
 Holy Ghofi doth fly, and the Mouth, fan&ifieth the 
 Heart. And as they who bring in Stage-Players and 
 Harlots into their Feafts, do call in Devils thither ; fo 
 they who bring in the Pfalms of David with his Harp, 
 do call in Chrifi by him. They make their Houfe a 
 Theater, do thou make thy Cottage a Church. 
 
 (p) Ifweconfiderwell, we fiiall find as great a Dif- 
 ference between the Church and the Play-houfe, as if a 
 Man fliould hear Angels finging an Heavenly Song, and 
 
 (/) De Davide & Saule, Homii. 3. (m) Horfiil. 1. in Pfal. 50, 
 (n) Homil. 69. in Matth. (0) Homil. in Pfal. qt< ($) HomiJ. 
 69. inMauh. 
 
 • E 2 Swlrit 
 
5 3 The Great Alufe ofMufich Part J. 
 
 Sivini grunting when buried in the Dirt. For in theitf 
 Mouths Chrifi fpeaks, but in thefe Mens Mouths the 
 Devil. The Fipes with puffed up Cheeks^ and 1 a de- 
 formed Face, fend forth an uncertain and an inarticu- 
 late Voice to thefe ; but by their Mouths, the Graces 
 of the Holy Ghoft found fo fweetly, that it is importa- 
 ble for thofe, who are faftned to Clay and earthly 
 things, to fet fo great a Pleafure before their Eyes. 
 Wherefore Iwifh that fome of thofe who are mad a- 
 bout thefe things, could but be brought to the Choir 
 of Saints, and then I need not to ufe, many more 
 Words. And altho' we relate thefe things to earthly 
 Men ; yet we will fomewhat endeavour to pull them 
 out of the Filth and Dregs. For from thefe Songs of 
 Harlots a Flame of Luft doth prefently fet the Auditors 
 on Fire. And as if the Sight and Face of a Woman 
 was not fufficient to enflame the Mind, they have 
 found out the Plague of the Voice too. But by the 
 Singing of our Holy Men., if any fuch Difeafe doth 
 vex the Mind, it is prefently extinguifh'd. 
 
 (q) How doft thou dare to mix the Sports of Devils 
 with the Hymns of Angels f>raifi?ig God ? 
 
 (r) We do not prohibit the Voice of Praife, but 
 the Voice of Abfurdity and Confufion, unfeemly and 
 effeminate Songs, which are the proper Sports of thofe 
 who fit idle in the Play-houfes. 
 
 if) How abfurd a thing is it, after that Myfiical 
 Voice brought down out of Heaven by a Cherubim,, tb 
 defile the Ears with whorif) Songs and effeminate Me- 
 lodies. 
 
 (t) The Devil furni filing the City with infernal 
 Flames, doth not put under it Stalks of Hemp, be- 
 fmear'd with Brimftone, but things far worfe, filthy 
 Words, and Songs full of all Lewdn^fs. 
 
 (q) Homil. in Ifa. 6. t. (>) Ibid, (f) Homil. ad Antiocii. 
 21. (t) De PaEnitemiS, Homil. 8. 
 
 (h) What 
 
Chap. 4. TheQreatAbufeefMufich. 53 
 
 (u) What wilt thou fay of thofe Songs which are full 
 of all Immodefty ? Songs 3 which bring in difhoneft 
 Intreagues, unlawful and wicked Copulations, and 
 have fo often in them the Name of a Lover, and a 
 ■ Sweet -heart, aMifireJs, and a Beloved. And that which 
 is worft of al^ there are Virgins prefent at them., who 
 laying afide all Shame, do, in the midft of unchaft 
 young Men, behave themfelves lafcivioufly and un- 
 feemly, fporting themfelves with dij orderly Songs, 
 obfcene Difcourfes, and Satankal Mufich. And do ft thou 
 yet enquire, whence Adulteries, whence Whoredoms^ 
 and whence Corruptions of Marriages fhould proceed ? 
 
 (•x) Some did hear •whorifo Songs $ but you did give 
 your Minds to the mod pleafant Spiritual Doclrme. 
 Who hath made them thus to err ? Who hath cali'd 
 them away from the holy Sheepfold ? Verily the De- 
 vil hath deceived them. 
 
 (y) As Mud and Filth are apt to flop the Ears of 
 the Body, fo whorifh Songs are apt to flop the Ears of 
 the Mind more than any Filth : Gr rather, they do 
 not only ftop, but alfo pollute and defile them. For 
 fuch Difcourfes do, as it were, caft Dung into your 
 Ears. What that Barbarian threatned, faying, (z,) Te 
 jhall eat your oivn Dung ; that alfo many do, not in 
 Word,but in Deed :' For adulterous Songs are much more 
 abominable than Dung. And that which is far worfo 
 tobeendur'd, you not only hear them, without being- 
 offended or griev'd • but you laugh and rejoice : 
 And whereas you ought to hate and abhor them, you 
 entertain and applaud them. 
 
 (a) The Devil is prefent in thofe Companies, being 
 calfd up by wborifii Songs, by obfcene Words, and by a 
 diabolical Fomp. But thou haft renounc'd ail Fomp 
 
 (?i) HomiLad Antioch. 21. (x) OraV6. Tom. 5. (y) Ho- 
 
 mil. $8. in Atanh. (z) z Kings 18. 27. iia. 36. 14. (a) Ho- 
 bil.iii S. Juiianuin, 
 
 E \ of 
 
54- The Great Abuje of Mufick. Part L 
 
 of this Nature ; thou haft devoted thy felf to the Wor- 
 Jhip of Chrift, in that Day in which thou haft been ac- 
 counted worthy of the [acred Myfieries, namely., Bap- 
 tiffin and the Lord's Supper. Remember therefore the 
 Words then fpoken. Remember the Covenant then 
 made, and beware how you break it. 
 
 S'b) By this we are taught to how great Punifhment 
 they are obnoxious-, who utter filthy and obfeene Songs. 
 
 (c) But fay'ft thou, I never//>c&e nor fang thefs obfeene 
 Songs, thefe Incentives of Pleafure. But what is the 
 Difference? If thou doft not utter them, yet thou 
 heareft them willingly. Nay, how wilt thou make 
 it appear, that thou doft not utter them, when it is 
 apparent that thou doft willingly hear them with 
 Laughter, and runneft to receive them. 
 
 (d) This faith David) is my perpetual Song : This 
 is ray constant Work and Office, to praife the Lord. 
 Let them hear this, who effeminate themfelves with 
 Diabolical Songs. What Punifhment mail they not un- 
 dergo ? Or what Portion (hall be given them, when 
 as he was always employ'd in pratfing his Saviour, fo 
 they are perpetually wallowing themfelves in thefe 
 filthy Notes I 
 
 (e) If then defpifingandfarfakingSteg*-P/*j^ thou 
 fhalt hereafter frequent the Church, thou haft reftor'd 
 Safety to thy hajting Feet. If thou malt defpife dia- 
 b olwal Songs, and inftead of them fhalt learn fpiritual 
 Pfalm 5 then fhalt thou fpeak, who before waft dumb. 
 
 (f, St. HUrome calls thefe Songs, (g) The poifon'd 
 Swdets of a Singer poffefs'd by the Devil. And in o- 
 ther Places he writes in this Manner. 
 
 (h) The Luft of the Palate is not fufficient, for you 
 y-leafe your Ears with the Songs of the Pipe, the Pfal- 
 
 (b) Homil. in Pfal. iia ver. 170, 171. (c) Ho.nil. 58. in 
 Mittii. (d) Homil. in Pfal. n8. (c) Hoinil. 5?. in Slatth. 
 P/j Awtf Chriftj 393. (g) Lib. 3. Lpii. 5. ad "Salvinam de 
 bjrvnida Virgiaihue. (b) Comment, in ^mos X\ Tofltt* 5. 
 
 tery 
 
Chap4- The Great Abufe of Mufich. 5 5 
 
 tery and the Harp ; and that which David made for the 
 Worftlip of God, inventing mufical Instruments, you 
 transfer to Pleafure and Luxury. 
 
 (i) Let the Singer be thruft out of thine Lloufe as 
 noxious. Expei out of thy Doors all Fidiers and Sing- 
 ing Wvmen, with all this Choir of the Devil, as the 
 dreadful Songs- of Syrens. 
 
 (k) Let them whofe Office it is to (ing. in the Church, 
 hear thefe things. We mv&fing to God with the Heart, 
 not with the Voice alone. We muftj/^ in Fear, and 
 in the Knowledge of the Scriptures. Let the Servant 
 of Chrifi fing in fuch a Manner, not that the Voice of 
 the Singer, but the Words which are read, "may pleafe ; 
 that the evil Sprit, which was in Saul, may be caft 
 out of thofe., who axe poffefs'd by him, and that he 
 may not be brought into thofe, who have made a Play- 
 houfe of the Church of God. 
 
 (I) St Cyril of Alexandria complains, That (m) in 
 every Place upon Holy-days, Men run to Taverns, 
 to Plays, Sights, and Revels, in Contempt of the Name 01 
 God, and great Abufe of fuch Days. And he affirms 
 (n) That where there is the Sound of the Harp,, the 
 Beating of Cymbals, the Confort of Fidiers, the Quaint- 
 nefs of Numbers and Applaufes, there is alfo all Kinds 
 of Filthinefs : And thofe things are done of fuch in 
 private, which it is not fit to mention. 
 
 (0) Valerianus faith, That (p) as often as the Hear-, 
 ing is footh'd with a pleafant Voice; Co often is the. 
 Sight invited to a filthy Deed. Let no Man truit 
 thofe treacherous Songs, nor look back to thole AUuu- 
 ments of a luftful Voice, which rage when they delight, 
 and kill whilft they flatter. 
 
 (i) Epift. 10. ad Furhm, cap. 4. (k) Comment, in Ephef. 
 lib. 3. cap. 2. Tom. 6. (I) AnhoChrifti 412. (m) In Joiiar.- 
 Y\'\ 8. cap. 5. ( n ) In Ifa. lib. 1. cap. 5. Tom. 1. (0) Anno 
 Ciirifti 439. (f) Da otioiis verbis, Homii. 6. 
 
 E 4 (f) We 
 
56 The Great Abufe ofMufich Part I. 
 
 (cj) We oftentimes find a Way to be guarded to 7»- 
 tontinency *, and Fomentations to Adulteries to be from 
 hence adminiftred. Thefe are the Snares, by whofe 
 Afliftance, among other Wounds, the Dzvil works 
 {he Death of Men. 
 
 (r) Vamafccnus (/) complains, That when Men are 
 call'd to Church, they are frozen with Sloth, and make 
 Delays. But when the Harp or Trumpet founds, they 
 all run, as if they had Wings for this Purpofe. He 
 faith (t) That in the Church we hear the Seraphims find- 
 ing Holy, Holy, Holy Lord, the Words of the Evange- 
 lifty and efpecially pf the Holy Ghofi, the Prophets 
 founding forth the Hymn of Angels and the Hallelujah. 
 There every thing is fpiritual. There every thing is 
 worthy of Salvation ; and there every thing helps us 
 forward to the Kingdom of Heaven. But what doth 
 he hear, who runs to the Theater ? Devilifh Songs and 
 fuch like Diverfions. And (u) he pronounceth a Wo 
 againft fuch who play upon the Harp on the Lord's 
 Day, and compares a tidier to the Devil. 
 
 And to name but one Author more, (x) St. Bernard 
 tells us, (y) That the Soldiers pf Chrifi do refufe and 
 abhor fcurrilous Songs, as a Vanity and a falfe Frenzy. 
 
 And he alfo faith (z,) That he who is delighted with 
 th$ Singing &i the Age, and prefers fuch things before 
 Chrifi, , is in the Tent of the Devil. 
 
 Neicher was this the Opiniqn pf fingle Men only ; 
 . but whole Councils have fully and frequently declar'd 
 their Minds on this Qccafion. 
 
 There are fome Canons in feveral Councils, which 
 relate .only to the Qfa'gy, .and accordingly it is decreed 
 
 . f m m i 1 , 1 , 1 " " i " »i ," ' ■ ), ' » y y ■ ■ . n 
 
 (q) De otioiis vetbis, Homil. 6. (1) Anno Chrifti 730. 
 
 tip flarajlel. ,lib. 3. Cip. 4.7. (t) Ibid, (u) Ibid, (x) Anno 
 
 Chrifii ii 1^5. (y) Ad Milites Tem'pli Sermo, cap. 4. pag. 832. 
 
 \(z) Lute, tux Paris, Anrio 1649. P ara ^°la de ,nuptiis filji ^.egifj 
 
Chap.*4- The Great Abufe of Mufich 57 
 ixi one Council, (a) that none fhall be prefent in thofe 
 Meetings, where J&fy and Love-Jongs zvzfung. 
 
 Another (b) forbids them to utter vain Fables, or 
 prefume to fing Songs, becaufe it is a Devilijh Practice, 
 and forbidden in the Holy Scriptures. \ 
 
 Another (c) forbids them to be prefent in thofe Com- 
 panies, vmxo.fiUiy and Love Songs are perform'd ; left 
 they, who are devoted to the Celebration of the Holy 
 Sacraments, fliould be polluted by the Contagion of 
 filthy Sights and Words. 
 
 (d) And in other Places it peremptorily forbids all 
 fachto fing filthy, wanton, or Love Songs , or to be pre- 
 fent at, or to favour fuch Singing, becaufe (e) Evil 
 Communications corrupt good Manners. 
 
 (f) Another Council at the fame Place, not only 
 forbids them to fing fuch Songs, but even to utter them. 
 
 (g) Another faith, That formerly fo much Hone- 
 nefty was required in fuch Perfons, that it was not 
 lawful for them to be prefent at Plays, or thofe Af- 
 femblies, where Love Songs are perform'd ; left the 
 Sight and the Hearing, being devoted to the Holy My- 
 fieries of Religion^ fliould be polluted with fuch filthy 
 Words. 
 
 There are other Canons alfo which lay a Reftraint 
 upon the Laity in this Cafe ; and among them (h)ons 
 decrees, That none of thern who watch at Funerals' 
 fhall prefume to fing there any Devilijl) Verfes or Jefis, 
 which the Pagans invented by the Teaching of the 
 Devil. And adds, That fuch zfoclijh Mirth, and fuch 
 pefiilential Songs are forbidden by the fame Authority. 
 
 (a) Concilium Agathenfe, anno 506. Can. $9. (b) Concili- 
 um Nanatenfe, Anno8oo. (c) Synodus Senonenfis, anno 1524. 
 Bochelli Decreta Eccleiise Gallicae, lib. 6. tir. 19. cap. 2. p. 1025. 
 (d) Bochelli lib. 6. Tir. 19. cap. 3,4, 20, 21. (e) 1 Cor. 15. 53. 
 (f) Concilium Senonenfe anno 1528. Can. 25. (g) Concilium 
 Coloncnfe anno 1526. Part 2. cap. 25,26. (b) Concilium Are- 
 latenfe 3, anno $24. 
 
 '\. ' But 
 
58 The Great Alufe of Mufich Parti. 
 
 But if any one defires to fing, let him fing, Lord have 
 Mercy upon us, or otherwife let him be wholly filent. 
 
 (i) Another decrees, That the irreligious Cuftom 
 which the Common People have introduc'd into the 
 Fefiivals of the Saints, is utterly to be rooted out. 
 The People who ought to attend upon Divine Ser- 
 vice, are employ'd with filthy Songs ; which do not 
 only hurt themfelves, but do alfo hinder the Duties of 
 Religion. 
 
 (k) Another faith, Let Men give Thanks to God, 
 not with Play-houfe Methods and Satanical Songs, and 
 whorijh Voices, whom the Curfe of the Prophet follows, 
 who faith, (I) Wo to them, who have the Harp, and the 
 Viol y and Wine in their Feafis ; but they regard not the 
 Work of the Lord, nor confider the Operations of his Hands, 
 And if there be any fuch among Chrifiians let them 
 be punifhed. 
 
 (m) Another alfo faith," We defire that all evil 
 Communication, filthy Songs, and in fliort, all Luxury, 
 be forbidden on the Lord's Day, and on all Holy Days. 
 For with thefe things, and with the Blafphemies and 
 Terjuries, which are almoft continually the Confe- 
 quences of thefe things, the Name of God is profaned, 
 and the Sabbath is defiled, which teacheth us to ceafe to 
 do evil, and learn to do well. 
 
 And laftly, another faith, (n) We condemn and 
 rejed: filthy Songs, and in fhort, all Luxury and Wanton* 
 nefs, and all profaning of the Holy Days. 
 
 To thefe I fhall add fome Laws and Confiitutions of 
 the fame Nature in our own Kingdom. 
 
 The (0) Articles to be enqulr'd of in Vifitations, fet 
 
 (i) Concilium Toletanum 3. anno 617. Can. 22. (k) Syno- 
 du> Nicena 2. anno 785* vd 787. Can. 22. (I) ICa. 5. 12. 
 (m) Concilium Colonenfe, anno 1526. part 9. cap. 9, & 10. 
 (n) Sy nodus Rothoimgi, anno t>8i. Bochelli Decreta Ecclefur. 
 Gallica^ lib. 4. Tic. 7. cap. 16 , 27, 30. p. 581 & 582. (0) Ar- 
 ticle 5 ■♦.. 
 
 forth 
 
Chap. 4. The Great Abufe ofMufick. 5 9 
 
 forth in the firft Year of Queen Elizabeth, injoyns 
 Church-wardens to inquire, whether any Minftrels, or 
 any other Perfons were accuftom'd to fmg, or fay a- 
 ny Songs or Ditties, that be rile or unclean. 
 
 It was (f) formerly ena&ed by the Authority of 
 Parliament, That to efchew many Difeafes and Mif- 
 chiefs, which did happen before that time in the Land 
 of Wales, by many Rhimers, Minfirels, and other Va- 
 gabonds $ no Mafter Rhimer, Minftrel, or Vagabond, 
 fhould in any wife be fuftain'd in the Land of Wales, 
 to make Commotions, or gathering of the People 
 there. 
 
 By (7) two ABs of Parliament, in the Reign of 
 Queen Elizabeth, it is ena&ed, That whereas by 
 Means of Common Interlude Players and others, there 
 daily happened in the Realm of England and Wales, ma- 
 ny horrible Thefts, Murders, and other great Outrages, 
 to the High Difpleafure of Almighty God, and the great 
 Annoyance of the Common-wealth ; Therefore all fuch 
 Players and wandring Minfirels {hall be taken for Rogues, 
 for Vagabonds, and ft urdy Beggars, and be liable to the 
 fame Punifliments with fuch. And it was alfo fince 
 ena&ed, (r) That from thenceforth no Authority gi- 
 ven Or to be given or made by any Baron of this Realm, 
 or any other honourable Perfonage of greater Degree, 
 unto any Interlude Players, or M'wftrels, fhould be a- 
 vaiiable to free or difcharge the faid Perfons, or any 
 of them, from the Pains and Punifliments of Rogues, 
 of Vagabonds, and of ft urdy Beggars, in the Statutes men- 
 tion'd. 
 
 To conclude, it is very evident. That the firft De- 
 fign and Ufe of Mufick was for the Praife and Glory of 
 God, and to be a Part of his Worfhip. When it was 
 thus us'd, it was gracioufly accepted by him, and high- 
 
 (p) 4 Hen. 4. Chap. 27. (q) Anno 14. Elizabeth, Cha*. 5- 4nd 
 £imo 39. Elizabeth. Lhaf* 4. (r) 1 Jac. 1. Cbaf. 7. 
 
$o The Great Abufe of Mufick Part I. 
 
 ly commended both by Jews and Chriftians. It was 
 foon after us'd perhaps by all Nations, in reciting the 
 famous Ads of their Heroes, and ftirring up others to 
 imitate the fame. It was us'd in exhorting to Valour 
 and other vertuous A&ions, and promoting a conjugal 
 Love and Affeclion, and then it had alfo a due Refpedt 
 and Efteem. It was ufed in War, to guide the Sol- 
 diers in their Marches, to recreate their Spirits in or 
 after long Fatigues, and to divert Melancholy. It 
 was alfo us'd at Feafts to create innocent Mirth ; and 
 on Funeral Occafions, either to increafe Sorrow or a- 
 bate it, according totheCuftom of different Coun- 
 tries; or elfe to commend the Perfon deceas'd by Ele- 
 gies on that Occafion : And fo long as the Words 
 were inoffenfive, it was looked on as a pleafant Diver- 
 lion, or a harmlefs Amufement. But in all Ages, and 
 in all Nations, when the Words fung to Mufick became 
 profane, obfcene and fatyrical, it was juftly expos'd and 
 abhor'd. God complain'd of 8 it as abominable. The 
 Primitive Fathers look'd upon it as the Pomps and Vani~ 
 ties of this wicked World, which they renounc'd in their 
 Baptifm : And in ftiort, the Jews, Heathens, and 
 Chrifti'ans, did all agree in this, That it was offenfive 
 to God, and injurious to Man, dangerous to the Pub- 
 lick, the Inlet to all Profanenefs and Debauchery, the 
 Ruin of Religion, a Corrupter of Mens Minds, and the 
 Deftru&ion of their Souls: And then they endea- 
 vour'd tofupprefs it accordingly. 
 
 THE 
 
6i 
 
 THE 
 
 GREAT ABUSE 
 
 O F 
 
 M U S I C K. 
 
 PART IL 
 
 C rt a p. I. 
 
 the INTRODUCTION. 
 
 AS Mufick is a liberal and a noble Science, de- 
 fign'd at firft for the Glory of God, and the 
 Exciting to Virtue ; (o it might reafonably 
 have been expe&ed, that fuch who profefs 
 the fame, and are skilled in Compofition, would endea- 
 vour to keep up its Dignity and Reputation, and take 
 a due Care, that nothing mould render the Science con- 
 temptible which they profefs, and confequently re- 
 fled upon their own Credit. But more efpecially 
 that Chriftians mould not debafe it in fuch a Manner 
 as conftantly made it loathfom in the Heathen World. 
 Cowpofition of Mufick is a genteel Imployment, and in 
 it felf as much excels a common Mufician as an Arc hi- 
 teU excels a Mafon^ an Engineer excels a private Q»- 
 
 tinel 5 
 
6i The Great Ahufe of Mufick Part II 
 
 finely or a Mathematician excels at common Sailor* 
 The Study hereof improves our Reafon by undoubted 
 Demonftrationsy and the Practice delights our Senfe with 
 an. excelle nt Harmony. The Science is honour'd by Pro- 
 fefforsy who read Lectures thereon in the Univerfities : 
 And therefore if Muficians did nothing to debafe their 
 own Profeffion, they wiil juftly deferve Refped: and 
 Efteem. But in this degenerate Age, they make them- 
 felves mean and contemptible by their own Works. 
 The Vlay-houfes are fo many Synogogues of Satan, whole 
 chief Defign and Tendency is to corrupt the Age, to 
 banim all ferious Thinking and Reflecliony and to lull 
 the Conscience afleep, or fear it with an hot Iron. The 
 Toets are Servants to the Players, in compofing fuch ; 
 Plays , and in them fuch impious y lewdy and blafphemous 
 Songs , as ferve for this Purpofe ; and the Mafiers of 
 Mufick are Servants to the Poets , to compofe fuch Mu- 
 fick which mall be proper for xhtxvScngSy asiftheCwr/e 
 of wicked and immodeft Ham was fallen upon them, 
 (a) A Servant of Servants fliall he he to his Brethren. A 
 profane Poem is too apt of itfelf to infnare the Affe- 
 ctions ; but when fuch Mufick is added, which is a- 
 greeable to the Words, namely, want on y light, and 
 galliardi&ing, this adds more Venom to the Poifon, and 
 doubles its Force ; fo that fuch Songs y like Loadftones 
 arm'd, do attract much ftronger than they did before. 
 Profane or immodejl Words are bad, when they are in 
 Verfe they are fo much the worfe, and ftrike more for- 
 cibly on the Fancy ; but when Mufick is added, there 
 feems to be the higheft, moft provoking, and daring j 
 Pitch of bnpicty : And as Solomon obferves, That a. 
 three-fold Cord is not eafily broken ; fo it is not eafieto 
 rsfift thefe united Allurements. When a Composer em- 
 ploys his Talent for the Glory of God, and for thtTVor- 
 pnp and Service of his Maker , his Employment is truly 
 
 (a) Gen. 9. 25, 
 
 honou- 
 
Chap. I . The Great Abuje ofMufick. 6 3 
 
 honourable,, arid was fo accounted in all Ages : But 
 when he employs it in the Service of the Devil, and 
 
 in fetting of Notes to profane and atheiftical Songs, he 
 degrades himfelf and his Employment, he turns a Li- 
 beral Science to the worft of Servitudes ; he condefcends 
 like a Tapfier to wak upon the Ale-houfe Crowd; he 
 pays his Attendance on the Debauchees of the Age, and 
 is ftrangely metamorphosed from a Gentleman to the mean- 
 eft of Slaves; fince other Perfons wait upon the Perfons 
 of their Matters, the Image of God; but thefe wait upon 
 their Vices, the Refemblance of the Devil. Other Ser- 
 vants have- their Duty of Obedience prefcribM by God, 
 who pofitively forbids us to acl: thus for his Difhonour ; 
 and therefore others are Servants to Men, but thefe are 
 in the ftri&eft Senfe the Servants of Sin. lam forry to 
 ee a Neceffity of treating fuch Men in fo courfe a 
 Manner, who are Gentlemen by their Education and 
 Profeffion ; but they can only blame themfelves for 
 giving the Occaiion. Whilft their Mufe foars aloft 
 in the Praifes of their Creator, fhe will juftly challenge 
 Refped: and Efteem from all pious Perfons : But 
 when Pegafus runs into a Puddle, it is the Dirt that he 
 raifes which flicks upon himfelf, and he hath no 
 Caufe to kick or be uneafy^ if a little Rubbing may 
 keep him more cleanly for the future. I am forry to 
 fee a Liberal Art thusproftituted, and the Mufes, who 
 were once fiber, chafi, and pious, to be now turn'd 
 Bawds, Procurers, and Promoters of all Uncleannefs and 
 Debauchery. I am forry, that the Compofers are of late 
 grown fo void of Religion, Virtue, and Honefiy, that 
 there is now no Song, tho ? moil horridly profane, ob- 
 fcene, nay blafphemous, but the Author can readily fin4 
 a Mufician, who will without Scruple approve of the 
 Words, increafe the Mifchief, and be a Partaker of other 
 Mens Sins in Setting it to Mufick. If then the (b) Great 
 
 (b) Ariftot. de Arte Poetica. 
 
64 The Great Abufe ofMuJi'tk Part II. 
 
 Philosopher of Greece, though an Heathen, complain'd, 
 That the Tragedies of very many late Poets were without 
 Morals, and that generally fpeaking their other Pieces 
 were of the fame Nature ; what Caufe have we who 
 are Chriftians to complain,, fince they are now fo full 
 of Immorality ? If he was concern'd becaufe they did 
 no Godd^ how ought v/e to be concern'd, fince they 
 now feem wholly to. be fet upon Mifchief ? I need 
 not go far for the Proof of this Affertion : The pre- 
 sent Century doth in fo fhort a Courfe of Years afford 
 us Matter enough for our Wonder and Aftonifhment. 
 
 Chap. II. 
 
 The Immodefiy of thofe Songs or Ballads 
 which are differ fed among the Meaner 
 SortofTeople^ in all 'Tarts oj the Na* 
 tion^ fet to fuch Mufic\ which isfuita- 
 ble to their Capacity. 
 
 AS the Devil, like a roaring Lion, walks continual- 
 ly about, Jeeking fuch Men whom he may devour $ 
 fo he makes ufe of Mufick for a Bait, whereby to de- 
 ceive them in all Parts of the Nation, and among all 
 Degrees, Ages, and Sexes. He knows too well, 
 that all Mankind is addided to Pleafure, that Singing 
 is the natural Confequence of Mirth, and that when 
 Men are merry, they are lefs apt to ftand upon their 
 Guard, and therefore he thinks it is his Intereft to mix 
 his Poifon among the Songs of all Sorts. The Ballads, 
 which are fung in moft, and fold in all the Market- 
 Towns of this Nation, are a dreadful Inftance of this 
 Corruption ; and thzTunes being fitted to a vulgar Capa- 
 city, are prefently learn'd by thofe who are not able 
 
 to 
 
Chap, i . The Great Alufe of Mufich. 6 5 
 
 to pay for a better Education. Young Mlfs cannot learn 
 a fine Song fo foon, wherein fhe may tell the World, 
 ' that fhe pants, fie burns, Jhe is fick$ and ready to die for 
 Love ; but her Father' j Footman, Groom ox Butler, fhall 
 as foon, or fooner, learn another, which fliall repre- 
 fent all her Sex as Whores, at lead unwilling to die 
 Maids, and vex'd at any fuch Difappointment : And 
 thefe Songs fliall at the fame time encourage the Men 
 to debauch the young Women with frequent Promifes, 
 that if they are impudent they fhall not fail of 
 Succefs. 
 
 It is an endlefs and an impoffible Task to give a full 
 Account of all thofe fcandalous Songs and Ballads, which 
 fwarm in Town and Country, and by the Cheapnefs ot 
 the Price feem wholly intended to debauch the poor, 
 as well as the rich. I fliall therefore only give tho 
 Reader fome Account of thofe which are collected in- 
 to Volumes, that they may be difpos'd of by wholefale, 
 whilft the others are retaii'd throughout the Nation. 
 
 In the Year 167;. a Book was printed by Mr. John 
 Play ford, intituled, The Mufical Companion ; with 
 Catches, Dialogues, Songs, and Airs, for two^ three, and 
 four Voices. In thefe Songs, (a) Drinking is almoft per- 
 petually encourag'd, with Healths (b) both for the 
 Ufe of the Tavern and the Alehoufe, It is (c) compar'd 
 to the Joys of Heaven, and ftil'd a (d) Soul reviving 
 Pleafure. Many of the Love Songs are (e) fcandaloufly 
 debauch'-d with Smut » and living a Maid (f) is look'd 
 upon as a great Folly. The (g) Love of a Mifirefs is 
 compar'd io Heaven, and her Hatred to Hell. A Mi- 
 
 (a) Page 3. twice. 4, 6, 8, 9, 10, ii, 13, 15, 16, 18, 20* 
 21,-2.2, twice, 23 twice, 24, 25 twice, 16, 28, 29, 30, 33, 37, 
 41, 43 twice, ^twice, 47, 56, 72, 73, 74, 76, 78,80, 81, 82, 
 91, 118, 146, 162, 166, 168, 172, i88> and 21 6. (b) Paga^ 9 
 50, and 127. (V) Page zz. (d) rage 92. (e) Page 9, 12, 24, 
 35, 37 twice, 42,48, 57 ? 67, 97, 140, 190,^04. (f) Page ™& 
 (g) Page 102. 
 
66 The Great Ahufc ofMnficL Part II. 
 
 ftrefs is (h) repre Tented as dying, becaufethe Holy An- 
 gels were her Lover's Rival,, thereby fiXburlefquing 
 the Holy Scriptures, and representing our Blejjed Saviour 
 himfelf as a Liar. 
 
 A(k) Lover being doubtful whether or no he fhall 
 enjoy his Miftrefs, compares her to Heaven, looks up- 
 on himfelf as in everlafting Torments, and faith, that 
 in his Cafe the Sight of his Miftrefs is worfe than/&//. 
 And to fum up this at once, the Joys of the other 
 World are frequently reprefented as not worth th,5 
 feeking after., and (I) Whoring prefer'd as a Pleafure 
 which exceeds them. The &wg/#gon'Earth is (m) ex- 
 tolTd beyond the Celeftial Choir of Saints and Angels'; 
 and (n) Mwny reprefented as that only, which can give 
 Life to the Soul of Man ,- fo that when we. have it, we 
 have no Rea ion to ask for any thing elfe. Befides, 
 here we have (o) Curfi^g and (p) Swearing for Diver- 
 sion. God himfelf is call'd on (q) to J "uveas all, in fuch 
 \i manner as renders his Salvation moft ridiculous. 
 Cupid is (r) reprefented as a God, and Cynthia as (f) the 
 Goddefs mo ft divine. The (;) Dev il is mention'd as if 
 there was no fuch Being. The Words of (u) Solomon 
 are (x) burlefquM. And whereas that profane Saying, 
 (y) Let us eat and drink, for to Morrow we- ftoali die, is 
 juftly reckoned by St. Paid among thofe evil Communi- 
 cations which corrupt good Manners; here we have 
 (z,) the quite contrary recommended in oppoiition to 
 his Doctrine, and zfiort Life and a merry look'd upon as 
 the only thing which is defireable by us. 
 
 And now, if che Faults of the Book had died with 
 the Puhlijher, there had been no Neceffity at this time 
 
 (h) Page 212. (i) Mark 12. 25. (k) Page 152. (I) Page 
 64. (m) Page 158. (n) Page 27. (0) Page <% 9, and 53. 
 (p) Page 61, 97, and 204. (q) Page ^4. (r) Page 1 1 6, 140, 
 and 154. if) Page 4. (tj Page 1. The Devil a Man, that is 
 
 no Man. (u) Cant. 1, z. (x) Page ^ (y) 1 Cor. 15. 32, 3?. 
 (z) Pag* 164. 
 
 to 
 
 
Chap. 1. The Great Ahufe ofMufich &J 
 
 %o rake into the Afhes of the Dead, and feareh for fuch 
 Matter which will juftly offend the Living ; but the 
 Son Henry comes up in his Father's ftead, and in Pub- 
 lifting of Profanenefs and Debauchery, excels all that: 
 went before nim. The Volumes fold by him, intitul'd^ 
 Wit and Mirth, or, Tills to purge Melancholy $ might 
 more properly have been call'd, Profanenefs for Diver- 
 fion, or Hot Irons to fear the Conference; and a Poet gives 
 them this Character in the Front of one of the volumes rj 
 That they will never bring a Man to Repentance,, bu& 
 always leave the contrary Effect. In the Preface ha 
 informs us, That as his Father before had fpar'd no 
 Coft nor Pains to oblige the World wit h Smut and Pre* 
 fanenefs ; (6 he would make it his Endeavour to come 
 up to fuch an Example ; and indeed he hath done it 
 effectually. Accordingly he adds, that as for thefe 
 Tills, he dares to avouch 'em to be made up of the 
 beft Ingredients j and the greateft Variety, that ever wa$ 
 or ever will be made publick. They are indeed th^ 
 moft in Number, confiding of four Volume's, and the 
 ftrbngeft that ever were invented* And as, (a) oM 
 of the Volumes already bears the third ImpreJJion, fo (the 
 more is the Pity,) the Poifon takes 3 and therefore 'tis 
 high time to give Notice of the Danger. 
 
 To omit the Infolence of the Poet s, in feprefentlng 
 the (Jf) Nobility as notorioufly guilty of Drurikennejsz* 
 Ven to a Proverb, I mail only take Notice of their Im« 
 modefty, as it relates to the .Seventh Commandment^ 
 which is fcandalous.to the higheft Degree. 
 
 The Love Songs (c) in every Volume, both for Meri 
 
 and 
 
 (a) The firft Edition was Anno 1699. and the third Edition of 
 Vol. I. was Anno 1707. (h) VoL IL Page 2$, and 277, 
 (c) Vol. I. Page 97 , 181, 182, 196, 208, and 2.10. 
 Vol.lL Page 75, 76, 83, 114, 118, 132, 141, 166, 200,116, 
 
 226, 248, 2-50, 2$ I, 2$ 2, 256, 2$7, 258, 259, l6x f 262, 263* 
 264, 285, 290, 29I, 293, 295, 2963 29$?, 2QQ, ?OI 7 202j 3O4* 
 
 307, 308, and jix, 
 
6 8 The Great Abufe ofMufick Part II. 
 
 and Women are generally immodeft, rampant, and 
 flaming; but the (d) Smut, with which every Sheefis 
 fluff 'd, is of the fouleft Nature that ever was feen, 
 and generally without fo much as a double Entendre to 
 excufe it. Sometimes it is mix'd with a whorijh In- 
 treague; fometimesit is the Burden of the Song; fome- 
 times it is the Argument of the Chorus ; and fometimes 
 the whole JVit, Humour _, and Defign of the Poem is bu- 
 
 VoL III. Page 156, 165, 191, 207, 227, 252, 241, 241,243, 
 245, 247, 249, 252, 253, 256, 258, 2S9, 264,272, 275, 277, 
 286, 287, 303, 305, 3*3, 317, 311, 325, 3^4* and n6. 
 
 Vol IV. rage $7, 62, 74, 77, 78, 83, 8$, 99, *°U "7i 
 120, 132, 134, i: 5 6 > *5 7 » MP, 167, 168, 169, 172, 178, 1S5, 
 
 186, 187, 194, 195, 199, 105, 216, 223, 227, 230, 232,238, 
 240, 241, 245, 246, 248, 253, 259, 266, 273,27s, 276, *7 8 » 
 294, 296, 297, 3°*> 3°4> $ I2 > SM* 5i8, 326, 327, 328, 3*4, 
 335, 33% <*W 346. 
 
 W fa/. I. Pag* 15, 19, w, 24, 35, 4 2 > 4>» 60, 62, 67, 76, 
 77, 80, 82, 83, 85, 86, 89, 90, 91, 92, ioi, 104, 105, 107, 
 lib, 114, 116, 120, ,i2i, 123, 124, 125, 126, 127, 128, 144, 
 146, 151, 152, 154, 166, 169, 173, 174, 178, 180, 184, 18$, 
 
 187, 188, 192, 202, 211, 214, 216, 218, 219, 220, 222, 227, 
 2;5, M7» ^48, iso, 251, 258, 263, 270, 271, 274, 276, 278, 
 2.87, 297, 301, 3°4> SU» 3M, 3i8, 326, 327, 328, 33V33S, 
 339, and 346. 
 
 Vol. II. Page 43, 6"r, 66, 68, 71, 72, 73» 74> 80, 81, 83-, 
 9*> 93» 94» 95, 98, 100, 104, 105, 113, "7, i*3, 124, 12s, 
 
 126, 134, 135, 137, 138,. 140, 142, 143, 144, 146, 147, 151, 
 160, 161, 162, 164, 179, 181, i8<% 187, 190, 191, 19s, 196, 
 
 197, I98, I99, 200, 202, 203, 2C6, 212, 213, 215, 2l6, 221, 
 
 234, 23$, 236, 242, 243, 244, 245, 246, 248, 249, 270, 271, 
 
 272, 273, 274, *75, 2765 186, 288, 289, 293, 294, 319, 320, 
 end 321. 
 
 Vol III. Pag. 21, 22, 23, 25, 26, 27, 43, so, $2, S3, S4» 55, 
 56, 63, 6s, 70, 71, 94. 99, ioi, 102, 103, 107, 112, 116, 
 117, 120, 133, 140, 144, 14s, 155, 165, 168, 179, 184, 187, 
 
 1S9, 190, 198, 199, 20S, 206, 217, 2l8, 219, 221, 22S, 226, 
 
 2-55, 292, 310, 328, 329, and 332. 
 
 Vol. IV. Page 10, 29, 33, 38, 39, 47, 77, 81, 83, 84, 122, 
 
 127, 130, 141, 144, 166, 175, 191, 197, 213, 214, 215, 218, 
 2ix, 222, 225, 234, 24s, 2S2, 288, 299, and 317. 
 
 ried 
 
Chap. a. The Great Abufe of Mufich. 69 
 
 ried in it. Nay, it is generally fet off with that Va- 
 riety of Phrafes and Metaphors, with that Art and Pan* 
 cy, as if the Poets did endeavour to outvie each other in 
 this kind of Wickedness > and only delighted like the 
 Swine to •wallow in the Mire. 
 
 The Raking into fo much Filth and Naftinefs is e- 
 nough to ftupify the Senfes, and fill the Mind with 
 Deteftation and Abhorrence. I own my felf uncapa- 
 ble of making a juft Refentment, and therefore fhall 
 exprefs my Sentiments in the Words of other Authors. 
 
 (e) Thefe things are fuperlatively fcandalous. They 
 exceed the Liberties of all Times and Countries. 
 They have not fo much as the poor Plea of a Precedent, 
 to which moft other ill things may claim a Pretence. 
 'Tis moftly meer Difcovery and Invention. A new 
 World of Vice found out, and planted with all the In- 
 duftry imaginable. The Miscellaneous Poems are like- 
 wife horribly licentious. They are fometimes Col- 
 lections from Antiquity, and often the worft Parts of 
 the worft Poets. And to mend the Matter, the Chrifiian 
 Tranjlation is more naufeous than the Pagan Original ; 
 Such Stuff,I believe,was never feen andfuffer'd before. 
 In a word, If the Difhonour of Families, and the De- 
 bauching of Kingdoms are fuch valuable Advantages, 
 then, I confefs, thefe Books deferve Encouragement : 
 But if the Cafe is otherwife, I humbly conceive the 
 Proceeding mould be fo too. 
 
 (f) The Songs are often rampantly lewd and irreli- 
 gious to a flaming Excefs. Here you have the very 
 Spirit and Ejfence of Vice drawn off ftrong fcented, and 
 thrown into a very little compafs. 
 
 (g) Thefe Sentences are too much out of Order to 
 appear. The Truth is, the Poets feem to fence againft 
 Cenfure by the Excefs of Lewdnefs ,• and to make the 
 
 (e) Collier'* Jhort View of the Stage, Page 54- (f) P a g e z %°- 
 
 (g)PWifr 
 
 F 3 over- 
 
70 The Great Abuje of Mufich Part II. 
 
 Pver-grown Si^e pf a Crime a Ground for Impunity* 
 As if a Malefa&or fhould projeft his Escape, by ap- 
 pearing too fcandalous for publick Trial. However, 
 this is their Armour of Proof ; this is the Strength 
 they retreat to. They are fortified in Smut, and al- 
 moit impregnable in Stench, fo that where they de- 
 ferve moil, there is no coming at them. 
 
 One of the (h) antient (i) Fathers fpeaks much to 
 the fame Purpofe. Let us fpeak of their daily Ob- 
 fcenenefs, which being fo much, and of fuch a Na- 
 ture, is what the Legions of Devils have invented, 
 that honeft and fober Minds, thp' they might be able 
 to defpjfe and abhor fome of it, (hall hardly ever be 
 troof againft it ajl. It is of fuch a Nature, that a 
 Man cannot fpeak of it, nor remember it, without 
 being defiled. It is fo notorioufly wicked, that a Man 
 cannot difcover it without an Offence to his Modefty. 
 We may therefore from hence underftand, how great 
 the Crime is, fince it forbids the bare Rehearfal. Some 
 pf the greateft Impales may be nam'd arid reprov'd, 
 without a piemifli to an honeft Mind, fuch as Mur- 
 der, Theft 3 Sacrilege, and the like: Thefe Impurities 
 glpne are fuch, which cannot honeftly be even ac- 
 £u/d -, and therefore that which happens to one, who 
 would reprpve this Excefs of Naughtinefs, is wholly 
 new, that tho' without doubt he is an honeft Man 
 who would accufe it, yet lie cannot accufe it without 
 Prejudice to his Horsefly. Befides, all other Evils 
 pollute the All or s, but not the Hearers. If you hear a 
 Man biafpheme, you are not guilty, becaufe you do 
 abhor ir. But thefe Impurities alone are of fuch a Na- 
 ture, which bring in the Speaker and Hearer guilty 
 pf the fame Grime. For whilft they hear the fame 
 willingly, and approve thereof, they become Varta- 
 
 00 Anno Chrifo 440, (i) Sal wan de Gubernationc Dei. 
 
 km 
 
Chap. 1. The Great Abufe of Mufich 7 1 
 
 kers of fuch evil Deeds, and therefore the Saying of 
 (k) the Afoftle is full againft them, Thar not only 
 they who do theft things are guilty of Death, but alfo they 
 who have Pleafure in thofe that do them. By thefe Re- 
 femblances therefore 0$ Whoredoms, the common Peo- 
 ple are wholly guilty of the Crime. For when a Man 
 willingly hears an obfcene Difcourfe> and is pleas d 
 therewith, he is immediately polluted thereby. By 
 thefe things we are therefore undone, according to 
 (/) the Saying of the Holy Scriptures, It is a Sport to a 
 Foci to do mijchief And we, whilft we laugh at thefe 
 filthy and fordid things, are guilty of a Crime, a 
 Crime not of the leaft Degree,' but fo much the more 
 provoking, becaufe Men look upon it to be but fmail, 
 whilft in its own Nature it is of a moil pernicious Con- 
 fequence. 
 
 But that the Reader may have fome faint Notion of 
 this Over-flowing of Ungodlinefs, fince the tenth 
 Part cannot be told him, and the Mon tiers are too 
 deform'dtobe_produc'd, let him only consider, that 
 fometimes in their Songs the Poets plead (m) fox Who- 
 ring, as {n) being common to every one, and make 
 it (0) the Burden and Moral of the Song. Whoredom 
 is. (?) commended as delightful, and therefore (9) when 
 Nature excites us, and Beauty allures us, we mould 
 purfue and not reilrain our brutiih Affections. Nay, 
 fuch a(rJpromifcuous Way of Living is reprefented as 
 the greateft Bleffing. The Profeffion of a (fj Bawd is 
 recommended as an effe&ual Way to be rich. Some- 
 times the (t) Poets reprefent Women as longing for 
 Marriage, and almoft dead without it. At one time, 
 
 (k) Rom. 1. $z. (I) Prov. 10. 23. Cm) Vol. 1. Page \2'3, 
 201, 207, 285, and izz. VoU 2. Pagers, 141, 173* 2.5?, ai^d 
 286. Vol. 3. Page 195 and 2$o. Vol 4. Pjge 84. (n)_ Vol. \. 
 Page 28$. (0) Vol. 1. Page 54. 128. and 182. Vol. 2, Page zz$ 
 andzz6. (p) Vol. 3. Page 204. (%) V0L1. Pagezo-j. (r)Vol 
 3. Page 289. (j) Vol. 4. Page 17. (t) Vol 3. Page 101. 
 
 F4 
 
7 3 The Great Abufe of Mufick Part II. 
 
 a young Girl is defcrib'd as {u) grown up to a great 
 Height of Impudence. At other times, all (x) Wo- 
 men are look'd upon as Whores, or (y) to have Wborifh 
 Inclinations $ that (z,) they only mind their own Re- 
 putations, that they are (a) vex'd at the Difappoint- 
 ment, and (b) angry, becaufe Men will not be guilty 
 of Whoredom with them. Sometimes the Voets recom- 
 mend being conftant to one Whore, as (c) the fame in 
 EfFed with Marriage it felf. Sometimes they endea- 
 vour (d) to ridicule dying a Maid, or (e) living long 
 in that Condition, becaufe it is the (f) Way to bring 
 Sorrow and Vexation to them, when they are old ; 
 and the more effe&ually to droll upon the Holy Scrip~ 
 tures, this Sorrow is ridiculoufly ftil'd by the Name of 
 Repentance. To live honeft in (g) a fingle State is ac- 
 counted a very great Crime in a Man as well as in a 
 Woman. Modefty, which was formerly the Ornament 
 of the Female Sex, is (hi) now cenfur'd and expos'd, 
 and Women are reprefented as lamenting, becaufe 
 (i) they have not been Whores. The (k) Children 
 lawfully begotten are look'd upon to be all Sots; fo 
 that every one, who is temperate, muft be a Baftard. 
 That Men may carry on their wicked Defigns with 
 greater Succels, they are oftentimes (I) advis'd to be 
 impudent in their Solicitations and Endeavours to 
 debauch the Women, with AiTurances, that in fuch 
 a Cafe they (hall not always be denied : And indeed it 
 is the conftant Do&rine of the ?Qets 3 that no Denials 
 
 — , . — . — . _. __ . , — , 
 
 (u) Yd. i. Page 2,58. 00 Vol. j. Page 277, Vol $, Page 
 72, 156, and 177. Vol 4. Page 119, 162, 204, 215, and 218. 
 (y ) Vol. 4. Page 204. (z) *W. 4. Page II 9. (a) Vol. 4. Page 
 yo. (i>) Vol. 4. Po^e 64. (c) Vol. 1. Page 101. (d) Vol. 1. 
 Pegs iip. Vol. $. Page J84. (e) Vol. 1. Page 171 and 318. 
 Vol. 2. Page ziy and 306. Vol. 4. P&ge 33, 212, and 316, 
 (f) Vol. 4. Page 9 5. (&) Vol. 4. Page 289. (b) Vol 4. P^* 
 271, {i) Vol. 4. %e 106. (fej To/- 4. ity« MX. (O'W. I. 
 Page 264. Ko/. 2. Page 90 4?^ 91. To/. }. /fyg* 192, 214, <*»<* 
 271, &/. 4. ^tf4i-it) 130, 4^138. 
 
 oupfct 
 
Chap. 2. The Great Abufe of Mufich 73 
 
 ought to be taken. In one Song Men are advis'd, that 
 (m) the Way to bear a qonftant Affe&ion to the Mi- 
 ftrefs whom they fancy, is to make her their conftant 
 Whore, and never to marry any fuch Perfon. In other 
 Places, (n) ^^r/islook'duponasaGloryandHo^ 
 nour, or (0) at worft is reprefented but as a Jeft. And 
 the more effectually to run counter to the Scriptures, 
 (p) not to be guilty of Whoredom, is cenfur'd in thefe 
 Songs as a Sin ; becaufe we do not follow the Precepts 
 and Examples, whigh the Divine Beings have given us. 
 This (if we will believe the Poets) is (q) our only Plea- 
 fure, our only folid Joy, and our brighter! Jewel. In 
 thefe Songs we are told, that (r) the Pleasures of Who- 
 ring &o exceed the State of Marriage , and that a Wench 
 or Whore is better than a Wife. That if a (f) Woman 
 do prefent us with an Opportunity to debauch her, 
 it is our Faults if wenegled to improve it to this Piir- 
 pofe. Honejty (t) is but a dull Qualification at the beft, 
 and they who do moft notorioufly break the Seventh 
 Commandment , are the moft carefs'd, and the moft ad- 
 mir'd. To prevent fo much Uncleannefs, which 
 thefe Songs are apt naturally to produce, God was plea- 
 fed, in Pity to Mankind, to ordain the State of Mar* 
 riage • but becaufe this is a Curb to fuch Extravagan- 
 cies, and an Hinder ance to the Poets filthy Defigns ; 
 therefore, without the leaft Regard to the Author^ 
 they vent their Paffion, and bitterly exclaim againft 
 it. Accordingly, all married Women are reprefented 
 as Whores, and all married Men as Cuckolds. The .Quo- 
 tations would be endlefs, and therefore I muft forbear 
 directing to them; This Holy State is (u) expos'd and 
 ridicul'd, and the more effe&ually to droll upon the- 
 
 (772) Vol. 1. Page 332. (n) Vol. 2. Page 202. Vol. 4. Page 268 
 {0) Vol 4. Page 59. (?) Vol. 2. Page 213. ($) Ibid, (r) Vol 
 |, Pag. 231. (f) Vol ?. Pag. 25s. (0 Vol 3. Page 291, 
 («; Vol. 1. Page 203. 
 
 Duties 
 
74 The Great Abufe of Mufich Part II. 
 
 Duties of 'Contrition and Repentance, a Husband is (x) faid 
 by this Means to be brought to a Sight of his Sins, as 
 if it was the greateft Judgment that could befal him. 
 According to the Language of thefe Poet s, a (y) mar- 
 ried Life is a dull Life, and fuch a Man looks like a 
 FooL For this Reafon, there are fo many (&) Satyrs 
 and Inveclives againft it, and (a) Adultery is fo greatly 
 commended. In fliort, there are fo many Examples 
 of Debauchery, fo much Variety of Smut and Love- 
 Songs, fo many Inftrublions, and fuch a large Encomi- 
 um of Wickednefs, that it is bey ond Expreffion. And 
 that it may do the more Mifchief, it is all propos'd as 
 a Diver/Ion, as Wit and Mirth, and the Way to pre- 
 vent Melancholy ; fo that when we confider the various 
 Wiles and Devices of the Devil and his Agents, we have 
 a wonderful Caufe to blefs Almighty God for his Good* 
 nefs and Mercy, that we had not before this Time been 
 like unto Sodom and Gomorrah. 
 
 (x) Vol. I. Page 204. (y) Vol 3. Page 291. (z) Vol. 1. Page 
 522. Vol. 2. Page 319 and 212. To/. 3. Page 195, 23 1, 2$o, 
 289, and 291. Fo/. 4. P^65 and no. (0) W. 2. Page $7. 
 
 Chap, 
 
Chap. 3. The Great Ahufe ofMufick. 75 
 
 H A P. 
 
 III. 
 
 "The *Profanene[s of thofe Songs or Ballads^ 
 
 which are differ s*d among the meaner 
 
 Sort of people, in all Tarts of the Na* 
 
 , tion^ Jet to fuch Mufick which is fuita* 
 
 hie to their Capacity. 
 
 ANother Charge againft thefe Songs is their Pro- 
 fanenefs. In this Cafe the Poets fink down to Pa- 
 > t m V m f° r tr * e Sake of their Fancy, imitate the Hea- 
 thens in adoring their falfe Gods, and really do their 
 Utmoft to fubvert Chrifiianity it felf. Here they lay 
 the A%e to the koot of Religion, and if they can but place 
 Jupiter, Juno, Cupid and Venus, with the reft of the 
 Pagan Deities, upon the fame Level with the True God, 
 it will be aHome-ftroke, and they will hew it down 
 effe&ually. If not, they have this Excufe, that it 
 was only a Fancy , and they meant no Harm, 
 
 That therefore the Reader may obferve, how fair- 
 ly they bid for this Matter, and that I may give him 
 fome View of this horrid Impiety, I fliall firft take No- 
 tice of that which is intermix'd with their Immodefiy y 
 or Difcourfes of Love, and afterward of that which is 
 tis'd pn other Occafions. 
 
 In Difcourfrtig on Love, thefe Poets reprefent it as 
 tin holy Flame, and that it is a Sin to quench or en- 
 deavour to fupprefs it ; they tell us, that its Fuel is 
 Pivine, that (b) to love without Succefs or aPromife, 
 is to have the Soul for ever intangled with Grief, as if 
 £here was no other Hell, and that (c) firft to burn and 
 
 (h) Vol ?, Page 210. (c) VoU I. Page z8o. 
 
 rage 
 
76 The Great Abufe ofMufick Part IL 
 
 rage with Love, and then to obtain the Wifh, is to be 
 made blefs'd like thofe above; as if there was no better 
 Heaven, nay, that (d) there is no folid Joy except 
 this Bleffing. A Lover, both Male and Female, is 
 (e) cali'd all in all, and all in every Part. Such a Man 
 profeffeth to the Gods that (f) he hath his only Willi, 
 when he dies at his Miftrefs s Feet ,• and (g) that tho* 
 he woo'd the Gods with Fa fling and Prayer to gain an 
 heavenly Crown, yet if his Miftrefs could but love 
 him, he would no longer pufue that tedious Search 
 after the Joys of the other Wo rl d ; but find out an Hea- 
 ven below, which mould be preferr'd before the other. 
 The (b ) Duties of Love and Prttyer, which in Scripture 
 is refer'd to God, is here applied to a Mifirefs, and re- 
 prefented as the 6nly Way to Heaven, and Beauty is 
 fiil'd (i) a Heart controuling Grace. 
 
 The Character which thefe Poets give of Whoring is 
 (k) that the Joy thereof is immortal, it makes a Man 
 become a great God, and there is no greater Bleffing ; 
 that (I) there is no Contentment like it, and that 
 (m) it is a Soul melting Pleafure. Befides, that they 
 may more effe&ually droll upon the ferious Offices of 
 Religion, he who is guilty of this horrid Crime is ad- 
 vis'd (n) to declare his Thankfgiving with Heart and 
 with Voice, and (0) pray heartily toGod (as if he was 
 the Author and Encourager of fuch WickednefsJ that 
 the Power of Whoring may never decay. 
 
 A Difappointment in Whoring is cali'd (p) an eter- 
 nal Woe, as if there was no other Hell. A Woman's 
 final Anfwer is compar'd to the Condemnation of de- 
 parting into an Eternity of (q) Hell Torments. A Man 
 faith, that (r) he ne'er repented half fo much for all 
 
 (d) VoLz. Tage 2H. (0 Vol. z. Page 301. (f) Volz. Page 
 299. (g) Vol 2. Page 2.97. (/;) Vol. i. Page 258. (i) Vol. K 
 Page 215. (k) Vol. I. Page zoz. (I) Vol. ?. Page 251. (w) Vol. 
 5. rage 145. (w) Vol. z. Page 160. (0) Vol. z. Page i6z. 
 (p) Vol. 1. Page 1 1 6, (a) Vol. 3. Page 2,10. (0 Vol 1. Page z6\. 
 
 his 
 
Chap. 5 • The Great Abufe of Mufick 77 
 his Sins, as for lofing an Opportunity of Whoring, 
 and (f) that Maids do ne'er repent fo much as when 
 they are too holy, that is, when they are not willing 
 to be debauch'd, and play the Whore. And firice this 
 is the Cafe, it is no Wonder that a lawful Copulation 
 is defcrib'd by (0 a Man with his Heaven in his Arms, 
 and (u) that which alone compleats all Joys. 
 
 The Characters, which, for this Reafon, they give 
 of Women, are moil blafphemous. That they are 
 ( x) Angels , (j) Cherubims and Seraphims, and (z) have 
 diviner Looks. A Woman is defcrib'd as (a) Heaven's 
 Mafter-Piece, and the divineft Frame, (b) one whom 
 Nature hath made divine ; her (c) Hands are like the 
 Weapons, with which Jove fubdues proud Mortals ; 
 ihe fhines like his Lightning, and batters like his 
 Thunder, and her Eyes dart Lightning ; that 
 (d) Crowds adore her ,• (he can wound a Lover like 
 Fate, and can recover him like a Goddefs. She bringetb 
 down to the Pit, and raifeth up again. The Great Crea- 
 tor chofe fuch Eyes to kindle Nature, or raife Lu[t 9 
 and that Man is curs'd that can refufe her/ that (he is 
 '(0 a Soul delighting Creature, beyond a Cherubim, a 
 Star, or Divinity it lelf. She is (f) a Goddefs and a Dei- 
 ty; her Bofbm is Love's Paradife, and there is no 
 Heaven but in her Eyes. That (g) 'tis Celia % not Hea- 
 ven, Which muft give us Relief; that (h) her Charms 
 areceleftial; (i) fhe alone can give Relief, and her 
 Bleflings will be manifold. Nay, when fhe is 
 \k) kind, it is not in the Power of Heaven to grant a 
 greater Bleffing. A Lover (I) defpifeth all other Plea- 
 lures except thofe which flow from his Miftrefs'sEyes, 
 
 (f) Vol 2. Pctge^. (t) Vol. 1. PageS$. (u) Vol 4. Page 
 77. (*) Vol 4. Page 517. (y) Vol 3. Page 16& (z) Vol. 1. 
 Page 175. (a) Vol. 1. PageSz. (b) Vol 1. Pageh^. (c) VoU 
 1. Page 331. (d) Vol. 2. Page zz2. . (e) Vol. 2. Page 282. 
 if) Vol.2. Page 200. (g)Vol 2.. Pagez$$. (h) Vol. 2. Page 
 %q6. (i)IhU, (k) Vol.*. Page ^6. (I) Vol. 4. ?age n% 
 
 and 
 
ft The Great Ahufe of Mufich PartjL 
 
 and confeffeth himfelf blefs'd in hqr alone. Thjac 
 (m) flie is all a Lover's Pain, and all his Pleafure i 
 All that he efteems is her Favour, and all that he fears 
 is her Difdain. He would live and die with, her alone, 
 and when. Ihe is his, he partakes of the joys above $ 
 as if the Happinefs of the Saints in Heaven^ did 
 not confift in the Beatifick Vifion 5 but in Carnal 
 Copulation. A Woman, according to this Lan- 
 guage, is (n) divinp ,• (he is (o) ztyddefs, and abfo- 
 lutely reigns j it is ihe alone that can faveor kill, and 
 (f) fne alone can pleafe. He (ej) who gains her, hath 
 all that can be in Heaven. It is a (r) Tweet Pleafure, 
 which contains all Paradife, and gives a Man the full 
 Poffeffion thereof, infomuch that if a tylan had this 
 dear Happinefs, he need not to covet any other. 
 And (f) the Gods themfelves could never yet conceive 
 the Worth of fuch a Creature, In fliort, a Woman 
 cannot be commended, but Christians muft turn 
 Turks, and think of no other than a brutal Paradife. 
 God and Heaven muft be undervalued, Religion be e- 
 fteem'd as nothing, and the Torments of Hell be re- 
 prefented as infignificant. The Poets ha4 rather utter* 
 the mod dreadful Blafphemy than lofe the meanefi Fancy. 
 I fuppofe that no Hyjsrbole, or Poetical Liberty, will 
 excufe fuch an Extravagancy. It is bad to be immo- 
 deft in Expreffions. It is worfe to be fmutty. It is 
 dreadful to be thus profane $ but when it is alfo affe- 
 ctedly blafphemous, I want a Word to exprefs it. It 
 is, I think, beyond the Impudence of the very Devils 
 themfelves. It is enough to caufe the Ears to tingle, 
 and the Heart, where any Grace is left, to tremble^ 
 and yet all this pafTeth for Mufick and Diverfion. 
 
 The Characters, which they give of a Lover, are 
 generally extravagant and Blafphemous. That (t) he 
 
 «^ MMM * I I ■ I II I II III — — — — — e 
 
 (m) Vol^ Pagezoj. (n) Ibid. (o) Vol. 4. Page 212. 
 ■(f) Vol. 4. Page 510. '(q) Vol. 4. Page 232. (r) Vol. 4. Pag$ 
 lOS- (!) Vol a. Page 232. (t) Vol 2. Page 248* 
 
 h 
 
.Chap. 3. The Great Abufe ofMufich. 79 
 
 as all the Delight of a Woman's Soul ,• that (x) if the 
 Gods will only reftore him, the Nymphs will ask no- 
 more ; and that (y) he is all in all, and all in every 
 Part. 
 
 j As fuch profane Characters are given or Women in 
 thefe Songs j fo the Poets flop not here. They afcribe 
 to them the Honour which is due to God alone, and 
 which he pofitively faith fhall not be given to ano- 
 ther. Nothing is more common than the (&) adoring 
 of the Sex. Crowds (a) of People pay this Devotion, 
 and (b) the Hearts of Men were ordain'd for this Pur- 
 pofe. Accordingly they (c) fwear, by that dear pant- 
 ing Breaft, and by that Soul, thatrefts in her ; When 
 at the fame Time they fpeak contemptibly of God, m 
 applying thofe Words, (d) By the Grace of the Lord, to 
 Smut and Naftinefs, and (e) God have Mercy , in a 
 Bravado to the Ad of Whoring. 
 
 But to proceed. In the Scriptures we are command- 
 ed (f) to fear the Lord, and when Occafion requires m 
 weighty Matters, to [wear by his Name ,• but here they 
 (g) [wear by Love. 
 
 Accordingly Cupid is reprefented as the fupream Be- 
 ing. He is called (h) the little God, and (i) the God. 
 His Godhead (k) is fpoken of with Efteem. His (/) Em- 
 pire is ftii'd eternal, and he is faid to be (m) the Kind 
 God, and (n) the God of Love. Women are exhorted to 
 (0) appeafe and obey this mighty God of Love, left they 
 fhould fall as Sacrifices to his Fury. Men vow by 
 
 (x) Vol. 5. Page 261. (y) Vol.z. Page 301. (z) Vol 2. 
 Page 117, 248, and 256. Vol. 4. Page 101^ 105, 127, 245, and 
 288. (a), Vol 2. Page 222. (b) Vol. 2. Page zij. (e) Vol. t* 
 Page 116. (d) Vol. 1. Page 76. (e) Vol. z. Page 197. (f) C^ut. 1 
 6. 13. and 10. zo. (g) Vol. I. Page 291. (h) Vol. z. Page 60 
 and 247. (?) Vol. 3. Pap Hi. (k) Vol. 4. Page 79. (I) Vol. 
 5. Pagez^. (?») Vol. 3. Pagezio. («) VoU y Page 210, 2I$ 3 
 232, and 249* (0) Voh 1. Page 273, 
 
 0>) his 
 
80 The Great Ahufe tfMufich Part IL 
 
 (p) his Godhead, they (q) pray to him, as (^almigh- 
 ty, and (f) a&ive, with feveral other Particulars* 
 which it is not fit to mention. 
 
 Venus is alfo reprefented as (t) ruling the Gods above, 
 becaufe Love governs them, and fhe rules Love, and 
 is (u) accordingly pray'd to for InftrudHon. 
 
 Infpeakingon thisOccafion of the true God, they 
 (x) complain of his Providence for not joining who- 
 rilh Affe&ions with Beauty, and fometimes reprefent 
 him as the Author of Sin ; and tell us that (y) he 
 who gave Beauty, ordain'd that fuch Perfons 
 who have it, fliould be Whores. For this Reafon, 
 they, whofe Wives are guilty of Adultery, are (z,) faid 
 to wear what God thinks fit for them : And (a) as the 
 Rainbow in the Clouds was a Sign of God's Mercy to 
 the Worlds fo the Moon in the Heavens is a Sign that 
 he approves of Adultery, 
 
 As the Voet s encourage all forts of Uncleannefsj fo 
 they alfo encourage Dmnkennefs. Accordingly, thele 
 Toems are dedicated to (b) thofe who are honeft Vota- 
 ries to Bacchus, who is there profanely call'd, The 
 Merry God. And the Verfes in Praife of the Book be- 
 gin with this Expreffion : 
 
 There '$ no Purge 'gainft Melancholy , 
 But with Bacchus to be jolly ; 
 
 All elfe (Religion not excepted) are but Dregs of 
 Folly. 
 
 Dmnkennefs is therefore (c) commended, as (d) the 
 
 (p) Vol. 3. Page 64. (q) Vol. 4. Tags 101 and 17$. 00 Vol. 
 1. page 331. K0/.4. Page 12.8 and 212. ' (f) Vol 3. Page 290. 
 (t) Vol 3. Page 301. 00 Vol 4. Page 169. (*) Vol 2. Page 
 215. (y) Vol. 3. Page 155. 00 Vol 2. Page 8$. {a) Ibid, 
 {b) Vol 1. Epiftle Dedicatory, (c) Vol 1. Page 63, 157, 160, 
 162, 168, 194, 195, 198, 205, 254, 256, and 314, Vol 2. 
 Page 79, 209, 224, and^z]. Vol 3. Page $7, 58, 159. *<$i, 
 169, 216, 228, 268, 289, and 329. Vol 4. Page 65, 108, 161, 
 181, 226, 240, ^258. 00 Vol 3. Page 124. 
 
 Humour 
 
Chap. 5 . The Great Abufe of Mufich 8 1 
 
 Humour of the Nation. It is (e) look'd upon by com- 
 mon Gonfentto be no Sin. It is (f) a Cure for Me- 
 lancholy ; it is (g) the Way to lead a Life divine ,• and 
 it is (h) extolfd and promoted with (*) Variety of 
 Healths. Sometimes (k) to Bacchus, and at another 
 time (I) to the Tackers. The Liquor that (m) Men 
 drink is commended as the Soul-reviving Streams, 
 and (n) that which on Earth hath a Power divine. 
 And as for Wine, the Poets tell us, that (o) if we drink 
 it, we may know the Difference between other Li- 
 quors, which is like the Lake of Lethe, and this, which 
 is like the Pleafures of the Gods in Heaven. That (p) 
 they have often come down from Heaven for the fake 
 of Claret^ and therefore it is commendable in us to 
 follow their Example. That there is (tj) Virtue in the 
 Cup to make it divine : And that (r) Canary doth jin- 
 fpire and a&uate the Soul with heavenly Fire. Thus 
 every trifling Pleafure is compar'd to the Joys ol Hea- 
 ven, and the Deity itfelf ,• that whilft we commend the 
 one, we may more effectually expofe the other. The 
 Chara&er of a temperate Man is (f) fomething re- 
 markable, to fhew their Style, and therefore I ihall 
 venture to tranfcribe it. 
 
 He that is fob 9 re ft is mo ft Ivke a Beaft. 
 
 As alfothe Character of (r) a Debauchee. - 
 
 As Life is uncertain he loves to make haft, 
 And thus he lives longefi becaufe he lives fafi : 
 
 \e) Vol. i. Page 342. (f) Vol. j. Page 198. (g) Vol. 3, 
 Page 240. (/;) Vol. 1. Page 46 and 106. (ij Vol 1. Page 44 
 I and 106. Vol. 3. page 197 and 299. Vol. 4. Page 58, 72, 124, 
 209, 255, 282, 285, 321, 327, 335, and 336. (k) Vol. 1. 
 Page 291. (/) Vol. 4. Page 70. (m) Vol. 1. Page 64. (n) Vol. 
 $. Page 195. f/ /. 3. p^ 216. ( ) //b/ r. p^ 64. (p) f*& 
 CS) To/. I. Page ^2. (r)lhid. (f) Vol.}. Page. 204, {1) Ibid. 
 
 G 7&» 
 
%7 The Great Abufe ofMufick Part II. 
 
 Then leaps in the Dark, and his Exit he makes , 
 What Death can compare to the jolly Town-Rakes ? 
 
 Here the Confideration of Death is urg'd as an Ar- 
 gument for a debauch'd Life ; and to live like a Beafi 
 is mention'd as the only Way to die like a Chriftian- 
 For this Reafon (u) Prodigality is commended in its 
 full Extent^ in another large Song, made only for that 
 Purpofe. 
 
 Neither do they make a Jeft only of Death • but alfo 
 of the Day of Judgment, that nothing of Profanenefs 
 may be wanting to compleat the Meafure of their Ini- 
 quities. They (hall (x) anfwer at another Day (faith 
 the Poet) for cafting their Liquor fo vainly away. 
 
 In defcribing the Virtues of Wine, they endeavour to 
 ridicule the Exercifes of Religion, and founding forth 
 the Praifes of our Great Creator. 
 
 " - - (y) Give to thefe Brew-houfe Alms, 
 Whofe befi Mirth is Six Shilling Beer and Pfalms. 
 
 The Liquor is (z,) accounted divine, and they droll 
 
 (a) upon the Flood, which was a Judgment upon the 
 whole World for the Sins of Man ; and accordingly 
 they tell us, that Man, tho he is but a very little World, 
 muft be drown d as well as the greater. 
 
 And to conclude this Charge, as God, Religion, and 
 his Word, are ridicul'd, defpis'd, and contemn'd, fo 
 on the other hand, Bacchus, the Pagan God of Wine, 
 the Author of all Drunkenness, and fuch like Immora- 
 lities, is magnified, worfhipp'd and ador'd. He is 
 
 (b) cali'd a God. And as (c) Ceres is ftiFd The God of 
 Corn, fo is he ftil'd (d) The God of Wine. He is 
 
 (u) Vol. i. Page 57. 00 Vol. i. Pigez66. (y) Vol i. Page 
 341. (z) Vol. 4. Page 108. (a) Vol. 2. Page 131. (b) Vol 4. 
 Page 6$. (c) Vol \* P«gd atf& (d) Wi. 
 
 (jt) pray'd 
 
Chap. 5. The Great Abufe ofMuJick $ 3 
 
 (e) pray'd to as a Great God, and (f) they [wear by his 
 Name. 
 
 Neither are thefe the only Pagan Deities which are 
 thus refpe&edj but all the reft do meet with the fame 
 Treatment as there is occafion. Jove is intreated 
 (g) to fave them, or to fpeed them well. He is 
 (h) prais'd : He is (V) own'd as a God, and moftmigh- 
 ty, and they alfo (k) [wear by him. Here the Stm\s 
 alfo acknowledg'd as (/) God, as (m) thzGodoftheDay, 
 or the Taper God, and as ( n) the fiery-fac'd God • and 
 (0) they alfo fwear by him. The fame Refpeft is paid 
 to (f) Apollo, to (q) mighty Pan, as the Poets, call hinr, 
 and to ( r) the Rural Gods. To aggravate this Crime, 
 upon all ferious Occafions, they conftantly avoid the 
 &ame of God, and then the Gods are always mention^ 
 as (f) in the Cafe of Adoration, and fometimes in (t) E~ 
 jactitations. They are call'd (u) the Good Gods, and 
 (ti) the Work of Creation is attributed to them. But 
 upon ridiculous Occafions., they conftantly omit the 
 Naming of Pagan Deities, and apply fuch things to the 
 true God alone. What all this tends to let the Reader 
 judge. The Chrifiians in the Primitive Church did 
 (y) refift even unto Deaths in refufing to call Jupiter a 
 God, and behav'd themfelves with that Reverence and 
 Piety to their Creator, that they would not attribute to 
 him any of thofe Names which are mention'd in the 
 Fables of the Poets. But we are fo far from imitating 
 their Example, that the Pagan Idols are extoll'd and 
 applauded, as if the Defign was by advancing the 
 Efteem of the falfe Gods to leflen the Honour of the 
 
 true One. 
 
 ■ u 11 ■— — a—— — 1 1 I, 1 — 
 
 (0 Vol. 1. Page 266. (f) Vol. 4, Page io3. (g) Vol 1. Vagi 
 53- V>) Vol.i. Page 282. (i)Vohi. Pagez^. (fe) Vol. 2,. 
 Page 291. Vol. 4. Page 127 and 29 ^ (/) Vol. 3. Page 287. 
 {m) Vol 2. Page 296. (n) Vol 3. Page 221. {0) Vol ^. Page 
 291. f» r <>/. 2. Z% 517. (?) r<?/. 3. P^e26i. 0) JfoV. 
 ■(f) Vol. \. Pageziz. (t) Vol z. rage 195. (u) Vol 4. Page 
 lih (x) Vol 4. Page 216. 00 Origen. contra Celfum. lib. i,- 
 
 G 2 This 
 
84 The Great Abuje ofMufick Part IT; . 
 
 This is the more probable if we alfo confider the 
 Treatment, which Satan, the great Enemy of God 
 and Religion hath in thefe Poems. What can he be thus 
 carefs'd for ? However, he is faid (&) to be in Men, 
 to (a) take up his Abode in the Heart, and (b) to win 
 or gain Souls for himfelf. He is often mention'd as 
 (.c) the Diverfionoixhz Singer, and to make him merry 
 with the Conceit that there is fuch a Being, The 
 Death of a Perfon is ftii'd (d) his being gone or fent 
 to the Devil. In his Progrefs on Earth he is defcrib'd 
 as merry and (e) laughing aloud, becaufe all Man- 
 kind are devoted to his Service, and as (f) playing 
 with other Devils, or (g) at Cards for his Diversion ; 
 nay, (h) like a civil Gentleman, who fhakes Hands 
 with, and embraceth his Friends. And I may add, 
 that 0) the Devil, Fire, Brimfione and Gun-powder, at 
 which we fhould rather tremble, and the Vengeance of 
 everlafting Torments, is that which in one Song affords 
 the Singer his whole Diverfion. At another time the 
 Devil is (k) profanely mention'd as bearing away fome 
 Men to Hell, who were bequeathed to him by Will 
 and Tefiament, and this is (I) made the Jeft of the 
 whole Song. And fometimes he is treated in this Man- 
 ner with fcandalous (m) Smut, intermix'd in all Parts 
 of the Song, which is not fit to be mention'd. I Ihall 
 not tire the Reader wich tranfplanting thefe Flowers, 
 if it is worth his while he may behold (n) many more 
 in their own Garden. Sometimes (o) God himlelf is re- 
 prefented by thefe Poets as knowing all things -, at (f) 
 another time the fame Character is attributed to the 
 
 (z) VoU i. Page 88 and 117. {a) Vol. 4. Page H> W Voh 
 4- Poge M7- (°) l r ° l - *• P'W 19, 2,i> 36 and 55 (d) Vol, 1. 
 Pcge 36. (e) Vol. 1. Page 109. (f) Vol. 1. Page 166. (q) Vol, 
 4. Page 5 5. (/->) Vol. 1. Page 155. (/) Vol. 2. Page 204. (k) VoK 
 4. Pa; s c }8. (0 Vol. 3. Page 97. (m) Vol. 4. Page 1 1 5. (wj Vol. 
 1. Page 141, 141, 145, 144, 145, 146, 157, and 164. Vol. l. 
 Page mi. (p) Vol l. Page 526. (/>) Vol* I. Vagi 519. 
 
 Devil} 
 
Chap. 3. The Great Alufe of Mufich 85 
 
 Devil, and mention'd as the peculiar Property of him 
 alone, as if there was no Difference between one of 
 ithefe Beings and the other. In Scripture it is faid of 
 God, that (^ ) the Darknefs is no Darknefs with him. In 
 thzkPoems it is faid of the Devil, that (r) he can find 
 the moft intricate Place. He knows (/) all things fall 
 well. He knows (0 what is to be done, and when 
 (u) it is to be done, and (V) is never blind. In fhort, 
 the whole Bulk of the Poets Devotion lies on this Side, 
 and Ave Diabole is us'd ten times as often as Pater nojhr. 
 Sometimes the Devilr is addrefs : d to in Ejaculations, 
 when trie Poet (y) prays for Information, oris (z>) tranf- 
 ported with Admiration. Sometimes he is {a) men- 
 tion'd as if there was no fuch thing, and at other 
 Times as if he was Almighty. That which (b) he 
 cannot do is utterly impoffible. He is (c) the King 
 of the Country, and the (d) gaining of him is repre- 
 fented as a thing of a vaft Advantage. 
 
 On the other Hand, the Expreffion that (e) God 
 knows it, is twice put to a ridiculous Romance. Heavtn 
 bhfs us is (f) applied to DrunkennejV. Our blejjld Ijord 
 and Saviour Jefus Chrifi is (g) brought down to the 
 fame Level with the Devil, and one is invok'd in the 
 fame manner with trie other. 
 
 The Ejaculations which are made to God are Lb) of- 
 tentimes upon the moft trifling Occafion, and at belt, 
 His Sacred Majefiy is but treated in the fame Manner 
 with his Enemy. The £)efign is all of a Piece, to raze 
 
 < (q) Pfal. 139. 12. (») Vol. 3. Page 70. (f) Vol 4. Page tf. 
 (t) Vol. 3. Page 76. (u) Vol- 3. Page 77. (x) Vol. 3. ftige 77 
 and no. (y) Vol. 1. Pcge 41 and 308. (<?) Vol. 4, Page iw, 
 (a) Vol. 1. Page 326. The Devil a Word, that is, No Word. 
 Vol. 2. Page -jo and 103. And VvL 4. Page 3, (/;) Vol 3. Page 
 138. (c) Vol. 4. Page 38. (d) Vol 3. ?fy?« ^- W *W *• 
 Page $ j, and Vol. 3. P^e 1 1 ^ (7) W. 1. P/ft* 34v £|) F&. 
 3. /^g-« 85 ^t72^ 86. fij W.2. P^g* 18, 12, 26 a?!-/ 53. and V«U 
 3. P«igc 202.; 
 
 G \ out 
 
86 The Great Abuje of Mufich Part II. 
 
 out the Difference between things facred and profane, 
 and prevent the paying of any greater Refpe&s to 
 God, than what is paid to the Devil. Q) O Lord for thy 
 Mercy, is mention'd in the Song of the Cut-purfe ; and 
 there is (k) Praying to God in the fame Song, which 
 drolls upon the P falter, the Catechifm, Hell and Repen- 
 tance. In (/ ) another Place, there is Praying to God 
 for a dying Man, and that it may be the more con- 
 temptible, the very Expreffions are fordid and mean, 
 and the Perfon reprefented as dying becaufe he was 
 drunk. But left this fhould not be enough to ridicule 
 the Duty of Prayer, the Poet refolves to do it effectu- 
 ally in the following Lines, 
 
 'Then a Pox on your Praying 
 
 Such Whining* s enough for to make a Man faint here , 
 Which no body can deny. 
 
 The Song in the Praife of (m) 2L Leathern Bottle be- 
 gins with that Gravity ^ as if it was on the Nativity of 
 our Lord ; and the Works of Go d are firft related more 
 folemnly, to make them afterward appear the more 
 ridiculous. 
 
 Now God above that made all things, 
 Heavn and Earth and all therein, 
 
 The Ships upon the' Seas to fwim, 
 To keep out Foes, they come not in. 
 
 The Blunder in this laft Line, I fuppofe, was only 
 defign'd to make merry at that which went before. 
 However, the Pott ftops not here. He mentions 
 thefe AcSts of God only to (hew that they are not to be 
 compar'd with that Ad of Man on which he after- 
 
 (i) Vol z. Page i. {k) Vol z. Pugey. (I) Vol z. Pa&e 23. 
 (>w) Vol 1. Page 265. 
 
 ward 
 
Chap. 3 . The Great Abufe of Mufick. 8 7 
 
 ward treats, as appears from the Management and 
 Humour of the whole Song, and efpecially from the 
 Chorus, 
 
 But I wijh in Heaven that Soul may dwell, 
 That fir ft invented the Leathern BotteL 
 
 This Sprung (n) with facred things, was always ac- 
 counted not only to be unfafe ; but alfo a Sign of the 
 utmoft Profanenefs • and the mentioning of God/ K o) on 
 fuch trifling Occasions, to be a Mark of Irretigion e- 
 ven in the Heathen World. 
 
 But to proceed ^ Our blejjed Saviour (f) tells us,, 
 That not every one, who faith unto him, Lord, Lord, 
 {ball enter into the Kingdom of Heaven. But here., as it 
 were, in Defiance to him and their own Happinefs, 
 (q) this very Word is thus repeated on a ridiculous Oc- 
 cafion. The Prayer, (r) Lord bkjs him, is us'd profane- 
 ly^ and the Expreffion, (f) O Lord, O Lord, is men- 
 tion'd in the A& of Whoring, and fingly on other Oc- 
 cafionsnot fit to be mentioned. 
 
 The next Inftance, which I fhall give of thefe Songs ^ 
 is their profane Swearing. Sometimes they fwear by 
 (t) the Lord; fometimes (#) before God; foretimes 
 ( x) by Chrift ; fometimes (y) by God ; fometimes (£) by 
 the Wounds of Chrift, fometimes i a) by their Maker ; 
 by (£) the Blood of Chrift, by (c) his Heart, by (d) the 
 
 (n) Ludere cum facris. 
 
 (0) Non vacat exkjuis rebus adeffe Jovi. Ovid. 
 
 (p) Matth. 7. 21. (q) Vol. 2. Page zq. (r) Vol. z. Page ip 
 and 258. (f) Vol z. Page 286. Vol. 3. Page 114, 11 5, andig * 
 Vol, 4. Page 82 and 332. {t) Volz. Page 19. (u) Vol. 1. Psge 
 58. (x) Vol. 2. Page 233^281. (y) Vol. 2. Page 233 and 
 241. Vol. 3. Page 209, tfwi Vol. 4. P^gs 42. (js) Fb/. 1. Prge 
 55, 88, 29$, 296, 301, 305, 307. 5o8, ^309. Fb/. 2. P>#? 
 233, 238, 269, 2.81, and 314. - Vol. 3. Pj^e 209, and Vol. 4. 
 Page 293. (a) Vol.^. Pagez%„ (b) Vol. i. Page 311. and Vol. 3. 
 Page 7$. (c) Vol. i. Pj£*55. W ^-4- p 4£* *S£ 
 
 G 4 Blood 
 
8 8 The Great Abufe of Mufick. Part II. 
 
 Blood of Chrifi, and the Fire of Hell ; and by (e) the 
 Body of God. Sometimes they f wear (f) by Heaven, 
 (g) by their Bodies, (b) by their Souls, (i) by their 
 Salvation, and f &) by their Conscience. Sometimes they 
 fwear (/) by their Faith, \jn) by their Troth, (n) by 
 all that's true., (o) by their Honour, (p) by their 
 Touth, and (q) by their //*»</, which latter Oath, tho* 
 one of the moft trivial, is own'd to be of that Nature, 
 that the Danger of the Soul depends upon it, if it 
 fhould be broken, when thofe which are more fo- 
 lemn are related as if they were moft ridiculous. 
 Sometimes they fwear (r) by the Mafs, (f) by their 
 good Faiths (t) by the Lord Harry, (u) by good Saint 
 Patrick, and (x) by all things that are holy : And 
 to fhew how effectually thefe (y) evil Communications 
 do corrupt good Manners, a Poet, who commends thefe 
 Toems in (&) the Beginning of one Volume, [-wears by 
 his Soul, that they will not confine a Man to a righte- 
 ous Behaviour, nor ever be the Occafion of bringing 
 any to Repentance. 
 
 Another Inftance of their Profanenefs is fhewn in 
 their horrid Curfes • which, one would think, was e- 
 nough to fpoil the Mufick, and fill the Ears with Hor- 
 ror and Amazement. It is no uncommon thing to 
 
 *■' *" t ^ M w ' \'J ' "'• *• *'VS W " v > vi ->*!» iX t* **>* »);» »r~» 
 
 265, 166 three. t. vies, and 283. To/. 2. Pj^c 19, 22, 25, 210, 
 218, 2*9) xy<S 285, aid 321. Fo/. 3. Page 25, 45> 74» 8 5, 
 i$o, 161 W 202. / W. 4. P^e 29, 42, 149, and 152. (wj JV. 
 1. Rigez%$. I Vohz. Page 107 rtwi 155. K0/. 4. P<?ge 197. 
 (»; Vo/. 4. ?^<r 120. (0) /'<?/. 3. Ptf^ 291. ; (p) Vol. 1. P<7ge 7. 
 (2) To/. 3. Page z?z. ( r) Ko/. 3. P^g 202. (J) Vol 1. Pt^e 54, 
 104, 154, 261, 280, rtjjr/ -r.89. Vol. 2. P/7£* 162. I'ol. 5. P^g 
 8r, Hz twice, 150 tfw</ iSr. ^^ Vol. 4. P^e 117 jai 180. 
 (*J K<?/.' 4. i ; .i^ z$i. (u) Vol. 2. Pj^ 2 J 4. (#) AW. |. P^c 
 jpj. fr) j Cor. 1$. ft- W*/- 2- 
 
 find 
 
Chap. 3 . The Great Abufe of Mufich 89 
 
 find the Poets wifliing that others (a) may die young, 
 and then be damn'd, that (b) Hell may take them, and 
 (c) Pluto confound them. They frequently wifh both 
 upon themfelves and others (d) the Curfe y and (e) the 
 Pox, especially if Men are grave and ferious. They 
 wifh that (f) the Plague may light upon them ,• that 
 (g) the Devil may confound them,- that (b) they may 
 be damn'd, and (i) drown'd, or (1) hang'd; that 
 (I) the Devil may come and flop their Breath, and 
 (m) take them ; that (n) the Plague may feize them, 
 that (0) God may rot them, and (p) damn them (q) eter- 
 nally ; that (r) the Bat and the Ow/may be their Mates, 
 and a Pain in their Brains may make them howl, that 
 the Pox may be their Friend, and the Plague may work 
 their Deftru&ion. In one Place (f) this Profanenefs is 
 their Diverfion for twenty Ferfes together, with Swear- 
 ing and Smut intermix'd to compleat the Profanenefs. 
 Sometimes they curfe in this Manner, that (t) the 
 Plague may light upon the Objed of their Hate ,• and 
 that 00 the Devil may take it, where the Word Devil 
 is order'd by the Mufician to be repeated four times 
 for the greater Diverfion of the Singer. In another 
 Place, they wifh that what is there fpoken of may go 
 to the Devil , and (x) the Word Devil is repeated nine 
 Times for the fame Reafon. Sometimes they wifh 
 
 (a) Vol.1. Page ZZ9. (b). Vol. z. Page 299. (c) Ibid. (d)Voi 
 1. Page 88, 99, 100, and 205. Vol. z. Page 313. and Vol. 3. 
 Page 27 and 71. (e) Vol. 1. Prge 198, 2,05, and 207. Vol. z. 
 Page 63, 79, 124, 206, and 239. Vol. 2. Page 169, 209, and 
 126. Vol. 4. Page 258. (f) Vol. 1. Page 88. (g) Vol. 1. Tags 
 117 and 296. Vol. 3. Page 44. (h) Vol, 1. Page 199 and 325. 
 Vol. 4. Page 18 and 32 r. (i) Vol 1. Page 325. Vol. z. Page 
 229. and Vol. 4. Page 108 twice, (k) Vol. 2. Page 79. and Vol. 4. 
 Page 223. (I) Vol. 2. Page zzu and Vol. 2. Page 19$. (in) Vol. 
 
 1. Page 319. 7o/. 2. JPjg* 281. dm* Fo/. 3. Page 326. (V) Fb/. 
 
 2. Page 281. foj Fb/. 3. Page 7$. OJ Fo/. 3. Page 74. -f^) J&>. 
 
 3. Page 68. 00 Pol. 3. Page 199. (JJ Po/. 3. Page 209. (7) r ^* 
 3. Page 326. (wj To/. 3. Page 279. (x) ft//. 4. P^ 156. 
 
 that 
 
90 The Great Abufe of Mufich Part II. 
 
 that (y) they may die, and (z.) their Vitals may be 
 ftop'd, and (*) a Curfe may be their Fate, and (J?) to 
 thunder out their Anathemas all at once, that others 
 may fwing in Halters, be fhamm'd, be damn'd, be 
 nick'd, be kick'd, never beget Sons, be puni&Yd out 
 of hand, and forc'd to pawn their Eftates : And as 
 Damnation is that which they fo often call for, fo we 
 need not wonder that it is a beloved Epithet ( c) on 
 other Occasions. I am forc'd to tire the Reader with 
 fuch horrid Language, otherwise the Patrons of Immo- 
 rality will complain that their Poets are condemn'd, 
 without any Evidence to prove them guilty. 
 
 And now if the Voets, Compofers of Mufick, or Sing* 
 ers, but confider what a dreadful thing the Curfe of 
 God is, it might make them repent, and do no more 
 fo wickedly. They would certainly then forbdar u- 
 fing the Language of Hell whilft they are upon the 
 iLarth, and imitate the Devil in a Chriftian Country, 
 left that with which they now jeft, may be hereafter 
 their Portion in earneft. David faith (a) of the pro- 
 fane Perfon, that as he loved Curfing, fo it Jhall come 
 unto him ; as he delighted not in the Blejftng, fo it Jhall he 
 far from him. And as he cloathed himfelf with Curfing 
 like as with a Garment, fo it Jhall come into his Bowels like 
 Water, and like Oyl into his Bones : It Jhall he unto him as 
 the Garment which cover eth him ; and for a Girdle where- 
 with he is girded continually. I pray God, that they 
 may lay it to Heart $ and then I am fure that the 
 Thoughts hereof will have a different EfFed from what 
 they propofe to themfelves in their Mufick, by increa- 
 fing their Melancholy, bringing them to Repentance, 
 and fpoiling this their Diverfion. 
 
 As thefe Songs are thus fcandaloully guilty of Swear- 
 
 (y) Vol 4. Page 1 21, (z) Vol 4. Page 156. (a) Vol. 4. Page 
 z%z. (b) Vol 4. Page 311. (c) Vol 1. Page 33*. and Vol 3. 
 Vageud^ 73, and 7 4. (d) Pfal. 109. 17, 18, 19. 
 
 ing 
 
Chap. g. The Great Abufe ofMufich. 9 £ 
 
 ing and Curfing, fo it cannot be imagin'd, that the 
 Port jr have on thefe Occafions ftuck at any other thing 
 whereby the Intereft of Religion may be undermin'd. 
 I might on this Occafion mention feveral things which 
 I have already touch'd upon, but the Monfiers are too 
 deform'd to appear twice in publick View. However, 
 there is no Occafion of farther Recourfe to them for 
 want of frefli Matter. In one Flace^ (e) 2l Beggar 
 boafts of himfeif, becaufe he hath no Religion. It is 
 reckon'd^as^. Happinefs (f) to be eas'd of all Religions, 
 and the (g) Men to be worfe than Cannibals who obey 
 Church Rules. A pious Man is (h) ftil'd a religious 
 Fool, and reckon'dfit only {%) to make aFeaft for the 
 Devil. Religion is (k) tax'd as a Cloak for all Wicked- 
 nefs and ( I) Hypocrify at the Bottom. It is affirm'd, 
 (m) that they who are bred up from their Youth in a 
 Senfeof Religion, do afterward turn to the greateft 
 Debaucheries, and (n) the Leaving of Wine for Ale is 
 cali'd a Change of Religions. The Song calTd (0) The 
 Rambling Rake is fcandalous in the higheft Degree, 
 and contains a Droll on Religion, in the fame Manner 
 with a Part which I (hall venture to transcribe. 
 
 While he open'd his Text, 
 
 I was plaguely vexd, 
 
 To fee fuch a canting Crew 
 
 Of Satan s Difciples 
 
 With Prayer -books and Bibles, 
 
 Enough to have made a Manfpew. 
 
 Reformation is cali'd (p) a Joyning with the Devil to 
 pull down the Tope, and the Poet (<$ thus expreffes his 
 
 Zeal for the Proteftant Religion : 
 
 (e) Vol 1. Page 117. (f) Vol 2. Page 1. (g) Vol 2. Pagez. 
 (h) Vol.i. Page 110. (i) Vol 2. Page 101. (k) Vol. 2. Page 87. 
 (I) Vol. 1. Page 124. (m) Vol 2. Page 284 and 285. (n) Vol 
 t. Page 154. (0) Vol 4. Page 302, 303, and 304, (f) Vol 1. 
 PageS, {a} Vol X. Page 195?. 
 
9 a The Great Abufe of Mufick Part II. 
 
 Come France, or the Pope, or the Devil to boot. 
 Or come Faggot or Stake, I care not a Groat : 
 Never think that in Smith field I Porters will beat, 
 No, no, Mafier Fox, fray excufe me for that. 
 
 On the other hand, fpeaking againft (r) the Play- 
 houfe y and the Profanenefs of fuch Songs as thefe, is 
 compar'd to Treafon againft the Government • and we 
 are roundly told., that they who are guilty of the one 
 will make no Scruple of the other. Thefe Poets are 
 very good Friends to the Play*houfe, and they them- 
 felves (f) are pleas'd to give us the Reafon , 
 
 For Play-houfe Diverfions, 
 
 With Mid-night Excurfions 
 
 Debaucjfd the (female) Sex into Whoreu 
 
 Topafs by fuch loofe Expreffions as thefe, (t) I be- 
 lieve in my Soul, on a ridiculous Occafion ; ftiling of 
 Hunting (u) the only Pleafure that can cherifti the Soul, 
 and (x) commending of Friendfhip as the moft perfect 
 Image of all things Divine, and the bright Center of 
 endlefs Defires, 1 fhall only mention thofe of a more 
 horrid Nature, and which ftrike at the Root of all re- 
 Veal'd Religion* 
 
 The firft Inftance of this Sort is the Burlefquing of 
 the Holy Scriptures. Accordingly, as a Droll upon the 
 Five Books of Mofes, (y) Time is defcrib'd with his Pen- 
 tateuch otTenfes, 
 
 In Scripture (z>) we are told, that fi&e Lord killeth and 
 rnakerh alive j in thefe Songs, (a) a. Miftrefs is repre- 
 fented as one that can wound or recover, can kill or Jave 
 from dying. 
 
 (r) Vol. 4. Ptge/tf. (!) Vol. 4. Page it 9. (/) Vol. 1. Page 
 14. (?0 Vol. 3. Page 2ZI. (x) Vol. 5. Page 170, (y) Vol. 1. 
 Page 39. (a) 1 Sam. z. 6. (a) Vol, z. Page zzz. 
 
 In 
 
Chap. 3. The Great Abufe ofMufick. 93 
 
 In Scripture God is faid (b) to have Regard to the 
 Heart. In thefe Songs (c) When they fpeak of carnal 
 Copulation, they fay, 
 
 The Gods, -who knew the noblefi Tart 
 In Love, fought not the Mind but Heart. 
 
 Meaning the Body, as it is afterwards explain'd, and 
 which is here prefer'd before the SouL 
 
 In Scripture God complains of profane Perfons, fay- 
 ing, (d) Thefe things haft thou done and 1 kept Silence, and 
 thou thoughtefi wickedly , that I was altogether fuch a one as 
 thy felf $ but I will reprove thee, and Jet them in order be- 
 fore thine Eyes. In thefe Songs they wreft the Scriptures 
 to encourage Whoring ; they make it the End of our 
 Creation, and the Defign of God therein, and affirm 
 that the Refufal thereof is the Way to be abhor'd by 
 him. They (e) reprefent God as an unchaft Perfon, 
 and boldly fpeak out that which is a Sin to think. 
 
 In Scripture (f) Solomon fpeaks of a Bear robbed of her 
 Whelps ; which Proverb in (g) thefe Songs, are join'd 
 with other Expreffions that are moft ridiculous. 
 
 In Scripture there is this Phrafe (h) The Song of Songs, 
 which is Solomons, but to make the Book and the Au- 
 thor as contemptible as poffible, a paltry Play is made 
 equal to it, and the Blejfmg of God is made a Jeft of 
 in thefe Words ; 
 
 (i) Now God blefs all that will be blefs* d, 
 And God blefs DavenantV Opera, 
 Which is the Sport of Sports. 
 
 The Prophet (k) faith, That the righteous periflieth, 
 and no man layeth it to Hearty and merciful Men are taken 
 
 . (b) i Sam. 16. 7. (0 Vol. i. Page 170. (d) Pfal. 50. it. 
 (e) VoU 3. Page 213. (f) Prov. 17. 12. (g) Vol. z. Page 113. 
 (b) Cant. 1. i. (i) Voh z. Page 12. (k) tfa. 57. 2. 
 
 » awayi 
 
94 Tbe Great Abufe of Mufich Part II. 
 
 away, none confidering that the righteous is taken away 
 from the Evil to come. And this (I) Text is applied to a 
 poor Drunkard. 
 
 When our Blejfed Saviour deliverM his Sermon upon 
 the Mount, he began with this Expreflton, (m) Bleffed 
 are the poor in Spirit, for theirs is the Kingdom of Heaven. 
 This Text is profanely wrefted, and (n) applied to the 
 fame Drunkard. 
 
 Oh he is hlefs d for he was poor, 
 And could not go to Hell. 
 
 Our blejfed Saviour exhorted his Difciples before his 
 Crucifixion (o) to watch and pray, that they might not 
 enter into'Temptation ; but (p) here a Man who had loft 
 his Hat by Sleeping at Church, is profanely twitted by 
 the Foet, who (I doubt) never pray'd when he was a- 
 wake. 
 
 Thou dofi not obferve the Scriptures aright. 
 For thou mufi have watch'd as well as prayd. 
 
 St. Paul faith (of) that this Inference, Let Us eat and 
 drink, for to morrow wefnall die, is a Method to corrupt 
 good Manners. The Poets are refolv'd to try the Expe- 
 riment, (r) enlarging upon it in a moft profane Man- 
 ner, and arguing thus in their Songs : 
 
 (f) Let us enjoy our Pleafures whilft we may. 
 
 The fame Apojtle tells us (f) that when he was caught 
 up into the third Heavens^ he heard unfpsakable Words, 
 which it is not lawful for a Man to utter. This (u) Ex- 
 preffion is applied to the Pleafures of Whoring. 
 
 (/) Vol. 2. Page 14. Cm) Matth. 5. ;. (n) Vol 2. Page 14. 
 (0) Matth. 26. 41. (p) Vol 2. Page 97. (%) 1 Cor. 15. 33. 
 (r) Vol. 4. P^<?2$a. (f) Vol 4. Pogei%6. (t) I Cor. .12. 4. 
 (u) Vol. I. Page 200. 
 
 He 
 
Chap. 3. The Great Abufe of 'Mufick. 95 
 
 He gravely exhorteth alfo the P hilif plans to (*) work 
 out their own Salvation with Fear and Trembling, which 
 Text is applied to a Woman when (he is guilty of (y) 
 Adultery. 
 
 And as they deal thus with the Scriptures, fo it is no 
 Wonder that they do (z,) the fame by the Apocrypha. 
 
 Neither doth the Hijtorical Part efcape their Cen- 
 fure more than the other. The Story of (a) Adam 
 and Eve is join'd (b) with others that are moft ridicu- 
 lous, and (c) more often ridiculoufly mention'd. Some- 
 times it is (d) mix'd with Smut, and fometimes it is 
 (e) the Droll of the Chorus. The Scriptures, and the 
 Providence of Go J is wounded through their Sides, of 
 which I fliall only give two Inftances. 
 
 (f) This Creature was made an Help meet for the Man, 
 And fo he approved her, deny it who can : 
 
 But furely poor Adam was foundly ajleep, 
 When out of his Side this dear Blejfmg did creep. 
 
 (g) Old Mother Eve did the Serpent obey, 
 
 And has taught all her Sex that damnable Way 
 Of 'cheating and couzening all Mankind • 
 'Twere better i/"Adam hadftill hen blind. That is, 
 (afleep, as when Eve was created. 
 
 I cannot give the Meaning of thefe Expreffions bet- 
 ter than by tranfcribing the profane Words of the Spa- 
 nijh Friar, which I fuppofe was the Original, from 
 whence thefe Poets took their Copies. 
 
 O Vertue, Vertue I What art thou become, 
 
 (x) Philip. 2. 12. (y) Vol. 4. Page 39. (z) Compare Tobit 
 5. 16. with Vol. 2. Page 13. (a) Gen. Chap. 2. and y. (b) Vol. 
 X.Page 1$. (c) Vol. 1. Page^% 105, 145* and 307. (d) Vol. 
 2. Page 1 ft. (e) Vol.i. Pagizo-j. (f) VqL z. Page 208. 
 (£> VoU 4. PagH 40, 
 
 Thai 
 
96 The Great Abufe ofMufick. Part II. 
 
 That Men Jhould leave thee for that Toy a Woman ? 
 Made from the Drofs and Refuse of a Man ; 
 Heavn took himfleiping when he made btr too J , 
 Had Man been waking he had ne'er confented. 
 
 The Scriptures tell us that Adam and Eve were crea- 
 ted by God himfelf, and the immediate Work of his 
 Hands ,- that they were the firft Parents of all Mankind, 
 to whom, under God, we owe our Being ; and by 
 their Fault, involv'd all their Offspring in a State of 
 Sin and Mifery : The firft of thefe ought to be ad- 
 mir'd, the other to be lamented ; but neither to be ridi- 
 cul'd nor burlefqu'd. 
 
 In other Places they droll on {h) Methuselah, on 
 (i) Jacob and his Pofterity, with Smut, on {k) Phara- 
 oh's Dream, on (I) the Children of Ifrael's feeding up- 
 on Milk and Honey, and join it with ridiculous Sto- 
 ries 1 they do the fame alfo by (m) the Stories oijeph- 
 tha, Gideon and Sa?nfon, and (n) look on the Wives and 
 Concubines of Solomon as an Argument for Whoring. 
 
 I fhall tranferibe fome Part of a (0) Song on this 
 Occaflon, and let the Reader judge if the Devils them- 
 felves • could have invented any thing more blaf- 
 phemous. 
 
 When the World fir fi knew Creation, 
 
 A Rogue was a top, A Rogue was a top Profefjion* 
 
 In the Beginning of the Creation, there was no ra- 
 tional Being except God, whofe Employment was 
 then to make the World out of Nothing. The Angels 
 (as (p) the Jews tell us,) were created on the fecond 
 Day, and Man on the fixth. And therefore what a 
 
 (/;) Vol.z. Pagez\± (i) Vol. 2. Page 98. (k) Vol z. Page 
 21?, (I) Vol. 1. Page 13. (m} Vol. i. Page 126. (n) Vol.$. 
 Page 231. and Vol. 4, Page 308. (0) Vol.$. page 182* (p) Tar- 
 gum Jonathanis in Gen. 1. 26. 
 
 Com- 
 
Chap. 3 . The Great Abufe of Mufick. 9 7 
 
 Complement this is upon the Maker of Heaven and 
 Earth, and upon the Work of his Hands., I tremble to 
 think of. 
 But what follows? 
 
 When there was no more in all Nature hut four. 
 There were two of them in TranfgreJJion. 
 
 Here the Poet makes a Jeft of the Fall, and rails up- 
 on Adam and Eve, according to their ufual Language* 
 He might eafily have feen that the Fall of our firft 
 Parents was before the Birth of Cain and Abel ; but I 
 fuppofe that he defir'd no more Knowledge of the 
 Serif tures but what might ferve to expofe them. 
 
 Thus we fee haw the Poet fpeaks of the Works of 
 Creation. Let us next inquire^ how he fpeaks of the 
 Works of Providence. Accordingly he burlefques what 
 God did, and is willing to teach the all-wife Being 
 what he ought to have done. 
 
 (q) He that firft to mend the Matter, 
 Made Laws to bind our Nature, 
 Should have found the Way 
 To make Wills obey, 
 And have model' d the new Creature* 
 
 If you ask why he did it not ? the Poet hath already 
 very audacioufly told you in the Beginning, becaufe 
 
 he was a R ■- I ftiall not be pofitive that this was 
 
 the Poet's Meaning. However, I am fure that the 
 literal Senfe of the Poem, and the Coherence of the 
 whole will bear fuch a Conftru&ion. 
 
 How far the Poet ridicules the Scripture Notion of 
 Converfion, and the (r) Saying of St. Paul, That if any 
 Man be in Chrift, he is a new Creature, let others judge, 
 I muft not examine every Particular. ^ 
 
 ($) Vol 3. Page 183, (r) % Cor. 5, it- 
 
 H Imme- 
 
98 The Great Abufe ofMufich Part II. 
 
 Immediately upon this, he either falls foul on the 
 Do&rine of Original Sin, and from thence excufeth 
 all a&ual Tranfgreflions ; or elfe lays the whole Blame 
 upon God, who might have made us better. The 
 Words will bear both Conftru&ions. 
 
 For the Savage in Man 
 
 From t J/ Original ran, 
 
 And In S fight of Confinement now reigns as*t began. 
 
 To prevent this, God was pleas'd to endue us with 
 Reafon, and give us his Word and Ordinances. He af- 
 fords us the Means of Grace, and promifeth 
 Grace in the Ufe of Means, to recover us out of this 
 Condition. But this, faith the Poet, he might have 
 let alone. 'Tis all but Trick, Cheat and Juggle, it fig- 
 nines nothing, and was defign'd only to excufe our 
 Maker. 
 
 Mere's Preaching, and Praying, and Reafon difplaying * 
 Ttt Brother with Brother is killing and flaying. 
 
 The Conclufion follows. 
 
 Then blame not the Rogue that free Senfe doth enjoy, 
 That falls like a Log, and believes he frail lie. 
 
 He that dies like a Bead, and believes that he (hall 
 rife again no more, is very much in the Poet's Favour. 
 And when Men are guilty of the vileft Enormities, 
 the Poets would not have us blame them, but blame 
 the God that made them. 
 
 I might comment upon many more of thefe Perfor- 
 mances ; but no Pen is able to defcribe them. Thefe 
 Infolencies have for a long time cried for Vengeance. 
 They defy the God of Heaven, dare him to do his 
 worit, and provoke him to fend the nerceft of his 
 Wrath upon a diftra&ed Nation. The Mmicheans, • 
 
 who 
 
Chap. ^. The Great Abufe ofMuftck. 99 
 
 who afcrib'd Part of the Creation to the Devil, did ne- 
 ver exclaim in fuch a Manner as this. What Jew can 
 endure the Diverfion of ChriftiansJ I am amaz'd at 
 the Impiety, that I cannot make a juft Reflection. 
 To proceed. In another Place the Poet calls iti 
 • Queftion the Truth of God, as well as his Providence, 
 from an Argument of the fame Nature. 
 
 fphyfhouldthe heavenly Poivrs per/wade 
 
 Poor Mortals to believe, 
 That they guard us here, and reward us there, 
 
 Tet all our Joys deceive ? 
 
 In thefe Songs, the Preaching of the Word of God is 
 often (t) ridicul'd and (u) call'd, Prating too long like a 
 Book-learrid Sot ; neither doth (x) Singing of Pfalms, or 
 (y) Prayer fare any better ; and a Story is told of two 
 (z,) praying Laymen,when the third cursd the very Or- 
 dinance at the fame Time. 
 
 In thefe Songs, he that is (a) confin'd on the Lord's 
 Day, that he cannot then revel, is faid to lofe a Day. 
 The (jk) Doctrines of Fafiing, Repentance and Judgment 
 to come, are related only as a whining Cant, and not 
 to be minded in Competition with Whoring. Repentance 
 is (c) indeed that which the Poets are willing utterly 
 to explode, and therefore we are advis'd (d) never to 
 repent or grow wife before our Time. 
 
 In one Poem, 2. Wolf, who made Havock of tke 
 Sheep and Lambs, is (e) fentenc'd to be crucified, with- 
 out confidering that by fuch Exprefiions the San of Go)( 
 is crucified afrejh, and put to open Shame. The Doctrine 
 of the Refurreclion is (f) jefted with. Sinners are d@r 
 
 (t) Vol z. Page 21 and 24. and Vol. 3. Page 183. (u) Vol 
 3. Pagen^. (x)-Vol. 2. Pagez$. (y) Vol. z. Page 24 and z& 
 and Vol. 3. Page 183. (z) Vol. z. Page 23. (a) Vol. 4. Page 17. 
 {b) Vol. z, Page 285. {c) Vol. 2. Page 11 and 1*7. (d) Vol. U 
 Page zo-j. (e) Vol z. Page 322. (f) Vol 1. Page 14. 
 
 H z fcrib'd 
 
ioo The Great Abufe of Mufick Part II. 
 
 fcrib'd as (g) making a Feaft for the Devil, and the 
 Salvation of our Souls is (£)only call'd a being forc'd 
 to dwell in Heaven. In one Poem, (i) faying Grace be~ 
 fore Meat is applied to Whoring, and (k) another Per- 
 fon gives God Thanks that he wants nothing but Grace. 
 Death is reprefented as (/) good only to free a Man 
 from his Creditors : And a Story of {m) a Mare who 
 kill'd her felf with Drinking is related with this pro- 
 fane Droll ; 
 
 But t$at which comforts him (the Mafter) 
 
 For his departed Friend 
 Was, after all his great Lofs 
 
 She made fo good an End. 
 
 In one Song (n) the Prodigal looks on Hell as only a 
 Tale told by the Treacher, but comforts himfelf that if 
 it mould be true, his Father is gone before him. In 
 • another Place, thefe Torments are defcrib'd by (o). 
 Souls piping hot, wafting on the Spit : And becaufe 
 in Scripture the Word (p) hath been ufed for the Grave, 
 therefore the Poet takes an Occafion from thence to 
 argue, that according to the Opinion of fuch Expofi- 
 tbrs, (whom he approves of) there is (q) no other 
 Hell to be fear'd. 
 
 On the other Hand (j) Heaven is reprefented as a 
 Place where there are none, who will difcover or take 
 Notice of the Actions which we do here below. The 
 Word (f) is. thought fit to be fported with, fometimes 
 by Perfons in their Senfes, and (0 at another time by 
 a"Mad-man. It is reckoned as (u) a Force upon our 
 Natures to dwell there, as (x) a Place which con- 
 
 (g) VvL 2. Page ioi. (h) Vol z. Page 188. (i) Vol.%. Page 
 271. (k) Vol. z. ^ Page 24. (I) Vol. 2. Page 11. (m) Vol. 1. 
 Page 310. (n) Vol. 1. Page $9. (0) Vol. z. Page 193. (p) Pfal. 
 16. 10. (qj Vol. 1. Page 141. (r) Vol. 3. Peg* 210. (J) Vol. 
 4. Pagty. (t) Vol. 2. Page 193. (u) Vol 2. Page 188. \x) Vol. 
 4. Page- 59- 
 
 tains 
 
Chap. 3. The Great Abufe ofMufich. 10 1 
 
 ^ins enough of Rogues, who have no other Title to 
 that Happinefs, but the Debaucheries of their own 
 Family ; and the Joys, which are there, do(y) always 
 give Place, when compar'd with the Pleafures on 
 Earth, 
 
 If neither the Scriptures, nor the Doctrines of Chri- 
 ftianity, can avoid fuch a Treatment, we may the lefs 
 wonder, that it is fo liberally beftow'd upon our Li- 
 turgy. 
 
 Accordingly, here is a mock Litany at large, with 
 (&) thisExpreffion at the End of every Petition ; 
 
 O Bacchus, great Bacchus, for ever defend us 3 
 And plentiful Store of good Burgundy fend us. 
 
 The Publkk Worjbip is (a) frequently and boldly at- 
 tack'd in a whole Song, defign'd only to prove Religion 
 to be a Cheat • and neither (£) the Pfalms, nor (c) the 
 Catechifm, (d) Marriage, nor (e) the Lord's Prayer itfelf 
 can efcape their Reflettions. And as the Sporting with 
 ferious Matters was always thought to be the Way to 
 introduce Atheifm and Profanenefs ; fo the Authors of 
 thefe Poems have us'd their utmoft Skill to do it moft 
 effectually. 
 
 Having therefore (hewn the Fear, which thefe Po- 
 ets pay to God, I fhall now conclude this Chapter with 
 a fhort Account of the Reverence which they pay to 
 Man. The Queen's Majefty is fo guarded by the Laws, 
 that they dare not attack it with open Force ; but left 
 (he fliould go free, they will attempt it with fly Infi- 
 nuations. 
 
 (f) She may he a Scold, 
 
 Sing God blefs the Jgueen. 
 
 ■ (y) Vol z. Page 284 andiS$. (z) Vol 1. Page 256. (a) Vol. 
 4. Page 302, '303 and 304. (h) Vol. 2: Voge 10. (c) 1-rJ. 
 (d) Vol. 3. Page 81. (e) Vol. 4. Page 44. (f) Vol. I. Page 144. 
 
 H ; The 
 
I o 2 The Great Abuje of Mufick Part II. 
 
 The Recruiting of Soldiers might juftly be reckon'd, 
 when (g) thefe Books were firft printed, to be one of 
 the great Supports of the Nation. But to prevent this 
 (h)d. Song comes out with a Tune which any Plow-man 
 is capable of Learnings to acquaint them all thattheir 
 Wives will be debauch'd in their Abfence ; that when 
 they have loft a Leg or an Arm, they fhall be Beggars 
 all the Days of their Lives ? that they fhall have good 
 Promifes but no Performances, for all the Services 
 done to their Country/ that if they are kill'd in the 
 Wars, they have only this Encomium 3 There dies a brave 
 Jidan, and thai s all. 
 
 The Mayor (i) of a Town, and Juftices of the Peace 
 are burlefqu'd, as fit Meat for the Devils to feaft them- 
 felves with. The Lord- May or and Aldermen of London 
 (k) are represented moft ridiculoufly, in a long Droll 
 for that Purpofe, ftufFd with Scurrility beyond Com- 
 panion. Informers (I ) are reckon'd Rogues, taking dou- 
 ble Bribes, and worfe than thofe whom they are hir'd 
 to profecute. In fhort, when Magifirates do their 
 Duty, and Informers are encourag'd, then Vice is fup- 
 prefs'd and the Poets are angry. 
 
 The Di/ftnting Teachers are reckon'd as (m) fcanda- 
 Joufly guilty of Whoredom, and their (n) Families as 
 being all addi&ed to the fame Vice, in Sengs wholly 
 calculated for fuch a Purpofe. 
 
 But the Clergy of the Church of England are the Men 
 againft whom they moft violently rage. Religion can 
 never fink whilft they are in Credit, and therefore the 
 Poets muft down ivith them even to the Ground. Prelates 
 (o) are rank'd with Players. Their Difcourfes of (p ) 
 Hell and Judgment are reckon'd but as idle T*k s < They 
 
 (g) Anno 1699. (I) Vol. 1. Page 298. (i) Vol 1. Tag* 10 z 
 find 10$. (k) Vol. t. Page 40, 41, 42 and 4$. (I) Vol. 3. Page 
 6$. (m) Vol 4. Vagi :oj, }q8, and 509. («) Vol. z. Page 284 
 and i9$. and Vol. 3. Page 80. (0) Vol. 1. Page 8. Q) Vol. 1. 
 tiff *?• 
 
 have 
 
Chap. 3 . The Great Ahtfe of Mufich 103 
 
 have (q) ufually their Share in fmuttj Songs. Their 
 Doffrines (r) are burlefq'd. Their (f) Preaching is 
 reckon'd as Prating ; and their (t) Sermons are 
 counted as nothing to the Purpofe, or (u) as ri- 
 diculous. According to the Accounts which thefe 
 Poets give, their Families are (x) debauch'd ; they 
 themfelves are/;) idle or txi) Drunkards ; and talk 
 (a) very fillily over a Pot of Ale. They mind (£) no- 
 thing but Gain. They are (0 DiJJemblers, and (d) live 
 contrary to their Doctrines, which caufes others not 
 to mind what they fay. They are (e) ignorant Per- 
 fons, and their Doctrines are infignificant. They are 
 (f) Whoremongers, (g) Vermin, (h) Men of bafe Minds, 
 and (i) given to filthy Lucre, (k) Pride and Ambition. 
 They are drefs'd up (I) with ridiculous Names, and 
 (m) no Opportunity is omitted to make them con-' 
 temptible. When others are (n) lauYd with a S.ityri- 
 col Pen, or reprefented as profane or defpifeable, they 
 are mention'd in the firft Place as the worfl of all. 
 And laftly, here the (0) Laity are taught to defraud the 
 Clergy, and to glory in the fame. Thus thefe great 
 Mafters of Eloquence grow fordid, rather than they 
 ftiould fail of venting their Paflions; and the Language 
 of BiUinfgate is rak'd together on this Occafion. I 
 leave the Reader to make his own Reflections, andconfi- 
 der what the Poets aim at ; and if there is fo much Im- 
 
 (q) Vol. 1. Page 122, 123, 151, 152, and 153. and Vol, 2. 
 Page 191. (r) Vol. 3. Page 66. (f) Vol. 4. Page 303. ft) Vol' 
 
 1. Page 203. (u) Vol. 2. Page 21. (x) Vol. 2. Page 78 and ic8- 
 (y) Vol. 2. Page 86. (z) Vol. 2. Page Ip6 and 277. and Vol 3. 
 Page 224. (a) Vol. 2. Page 277, 278 and 279. (b) Vol. 2. Page 
 86, 224, and 279. Po7, 3. Pj£g 177. and Vol. 4. P^49. (c)Vol. 
 
 2. Page ijj. (d) Vol. 3. P^e ijj and z^. (e) Hi. 2. P*£* 
 224. (/) Po/. 1. Ptfge 253. and Vol. 3. P/rge 215. 0?J ^o/. 4. 
 Pj^ 49. (/;) PV. 4. Ptf£e 44. (7) /£/</. (/ij P£;U (/) Vol. I. 
 Page 250. and Vol. 4. Pj^e 303. (mj Vol. 1. P.7£e 143, 246, 25? 
 and 289. and Vol. 4. Pjge 302 fl?2i/ 304. fw) ^bi- 2. Pjge 86 # 
 108 and 224. awi Fa/. 4. Page 34. (oj Po/. I. Page 224. 
 
 H 4 morality 
 
1 04. The Great Abufe of Mujich Part IL 
 
 morallity and Profanenefs in thefe four fmall Volumes^ 
 where the very Notes take up a great Part of each 
 Book, what a Deluge of Impiety muft be occafion'd 
 by that <vafl (I had almoft faid) infinite Number of [can- 
 dalous Ballads, which fwarm in all Parts of the Na- 
 
 tion ? 
 
 
 Chap. IV. 
 
 Of the Immodefly of our Englifli Operas^ 
 which are fung in the c Play*houfes. 
 
 f"T ^ HE Operas are a Mufical Entertainment upon the 
 JL Stage, for the Diverfion of fuch Gentlemen and 
 Ladies, who are Lovers of this Science, confiding of 
 Acis and Scenes, like a Comedy or a Tragedy. The De- 
 iign thereof is not only to divert the Hearer with fuch 
 an Amufement ; but alfo to advance the Science of Mu- 
 fick to the utmoft Perfection : And indeed, that whic^i 
 is divine being only excepted,, this Method feems moft 
 likely to accomplifh the fame. As the Performance is 
 long ,• fo it is capable of the greateft Variety, that Art 
 and Fancy can invent. The Notes are generally fo 
 frarn'd, as to ftrike upon the Paffions, and give a pe- 
 culiar Empbafis to the Words. The Tunes are flibrt, 
 and he who views the Score, may obferve an (a) Im- 
 
 (a) When the Key is iharp, the las? Clofe except ove is often in 
 the ^h'ud above if, with a [oft and free Preparation, fuitable to 
 fiteh a DeJLn rind Humour. Jhis Note is very proper for a Clofe, 
 being that on which the Nature of the Key depends : It alfo introdu- 
 ceth a greater Variety,, the ove Clofe being flat, and the other fharp j 
 and makes //'eCoinpofer more capable of Jir iking upon two different 
 ffrJJQtyi, as his Fancy Jball lead h'm y or the Words require* 
 
 frovement 
 
Ghap-4- The Great Abufe of Mufich 105 
 
 provement hardly known in the laft Century among 
 thofe eminent Mafters. 
 
 What Pity is it then, that there lhould not be as 
 great Care taken of the Words y as there is of the Notes ? 
 and that whilft the one is harmonious jhz other fliould 
 not be offenfive ? But here the Poets take their ufual 
 Liberty, and fcorn to be confinU, more than in the 
 reft of their Works to the Rules of Modefiy and Religi- . 
 on. Thefe Pieces are generally very full of Love-Songs, 
 and the whole Plot and Contrivance of the fyets runs 
 this Way. And that we may know what Love it is, 
 which they are moft defirous to promote, we find 
 them frequently (V) expofing of Marriage as a Lofs of 
 Freedom, and a Confinement ; as but a weak and fee- 
 ble Tie, when compared with the Obligations of 3 
 Friend or a Benefablor, commonly call'd in plain Eng- 
 liflj y a Rogue or a Whore ; and as an old Law defign'd to 
 make a Man melancholy, and look like a Fool. I 
 fliall alfo add, that they very frequently intermix 
 (c) Smut with thefe Difcourfes ,* and they are too ram- 
 pant and flaming in (d) their Difcourfes on the Joys of 
 Love, efpecially when we confider that (e) at another 
 time they perfwade to Whoredom and Adultery. 
 
 That the Science of Mufick may be brought to a 
 greater Perfection, our modem Poets have translated the 
 Words of fome Italian Operas in fuch a Manner, that 
 the Translation may agree with the Tunes made for the! 
 
 (b) Love's Tnumph, Pige 20. Line 7. The Britifh Enchan- 
 ters, Page 6. Line 16. The Wonders in the Sun, Page 52. Line 
 17. (c) Clotilda, Page 2. Line zz andzy. Loves Triumph, 
 Page 3. Line 37. p. 4. /. 27. />• 37. /. 17, 24, and ult. and p. 40. 
 L 16. Rofamond, Page 5. Line 6. and p. 6. L 17. The Britifh 
 Enchanters, Page 31. Line 29. The Temple of Love, Page 3. 
 Line 4. The Wonders in the Sun, Page 12. Line 36. p. 21. /. 23. 
 p. 31. /. 1. andp.6$. L 33. Thomyris, P/7ge it. Line 2, C5V. 
 />. 12. /. 1. />. 22. /. 16 and 17. awi />. 23. /. 5. 00 Almahide, 
 Page 56. Line iz. Arilnoe, Page 45. Line 1. Hydafpes, Page 
 3c, Line 31, «»i />. 72. /. 23. .(e) Clotilda, Page 10. Line 1. 
 
 Original, 
 
1 06 The Great Abufe of Mufick Part II. 
 
 Original. By this Defign they have given us an Op- 
 portunity to judge between what were made in Italy, 
 and what are made in England. Now, tho' I cannot 
 pretend to determine how many profane or immodefl 
 Expreffions are added to the one, which is not to be 
 found in the other, and what Liberties our Poets take 
 on this Occafion to vary from their Copes, and com- 
 ply with the Humour of the prefent Age ; yet fuppo- 
 fingthe Translations to be exa&, if by the Defign of the 
 whole Pieces, we were to judge of the Religion of both 
 Nations, we muft to our Shame conclude, that we are 
 the Hereticks, and they are reform'd. If Us a late Poet 
 obferves) Plays were (f) ever accounted the Genuine Hifiory 
 of the Age, then we muft from thence conclude, that we 
 are the moft profane, debauch' 'd and daring People that 
 ever God fuffer'd to live on the Earth, (g) Tell not the 
 Manner of our Diver/ions in Gath, publijh them not in 
 the Streets of Askelon, lefi the Daughters of the Philiftines 
 rejoice^ and lefi" the Daughters of the uncircumcifed tri- 
 umphn Let not thefe things be known in foreign 
 Parts, left the Roman Catholicks reproach our Reforma- 
 tion, and both Jews and Turks take occafion to glory 
 becaufe they are not Chriftians. The Defign among 
 us is to corrupt good Manners, and debauch the Nation, 
 whilft others are more modeft ,- and the moft rampant 
 Inftances of Profanenefs fo frequently us'd among us, 
 are fuch of which they are wholly innocent. The O- 
 pera call'd Love's Triumph, written in Italy, is compa- 
 ratively modeft and inofFenfive. Almahide and Hydaf- 
 pcs are better than any of our Stage Performances. Clo- 
 tilda hath feveral moral Sentences, and concludes with 
 very excellentlnftru&ions, collected from the Defign 
 and Plot of the whole : And tho' I have no Inten- 
 tion to excufe the Faults of either, >etin this refped, 
 
 ([) Tut Epijlle Dedicatory of a Play caWJ, An Aft at Oxford. 
 (g) i Siin. i. 20. 
 
 there 
 
Chap. 4. The Great Abufe ofMufiok. 107 
 
 there is fomething in them which excels, and may 
 fhame us. How can we pretend to judge others, 
 whilft we have fuch Abominations among our felves ? 
 Shall not we, who pretend to Sobriety, be moft in- 
 excufable, whilft we daily publifh fuch things as a Re- 
 prefentation of our Morals, which are the moft fcan- 
 dalous that ever were invented, the like whereof could 
 never be endur'd in the Heathen World ? Whilft the 
 Papifts, whofe Religion is more corrupt, are in their 
 Diverfions more regular, it (hews that they have fome 
 Regard to God and Man. But while we fcorn to be 
 confln'd, what occafion do we give them to blafpheme 
 the Name of God, and villify his holy Religion for our 
 fakes ? And fliall not they, tho* moft corrupt in their 
 Worfcip, if they obferve a Decorum, rife up in Judg- 
 ment againft us, if we, who pretend to feparate from 
 them for Confcienceidkt, do fuch things which they a- 
 voided upon the fame Principle. With what force 
 of Argument may they urge againft us the Words of 
 St. Paul, (by Thou that make ft thy boa ft of the Law, and 
 pretendeft to know his Will, and approve ft the things thaP 
 are more excellent, being inftrucled out of the Law, tran- 
 flated into thy Mother Tongue, and art confident that 
 thou thy felf art a Guide of the blind, and a Light of them 
 which are in Darknefs. Thou therefore which teacheft ano- 
 ther, teacheft thou not thy felf Y Thou that fay eft, a Man 
 jhould not commit Adultery, doft thou promote it in all 
 thy publick Diverfions ? . Thou that abhorreft Idols^ dolt 
 thou worftlip the Devil ? Thou that makeft thyboaft cf the 
 Law, through breaking of the Law, dijhonoureft thou God ? 
 Thus it is abfolutely neceffary, if we regard the Glory 
 of God, the Welfare of Religion, the Securing it from 
 Contempt, the Promoting of it at home, or the Propa- 
 gating of it abroad, to ftop the Mouths bothof Atheifts 
 and Papifts, either by an intire Reformation or a total 
 
 (h) Rom. 2. throughout. 
 
 Suppreffion 
 
io8 - ^he Great Abufe ofMufick Part H. 
 
 Suppreffion of the Stage, that fo one of its own Poets 
 may be a true Prophet, who faith, (i) that Good Mufick 
 'with bad Words is like good Wine in bad Company : And 
 tho 9 iv e may bear with it a little, till we have allay' d our 
 'ThWfi^ yet no body can endure it long. 
 
 i 
 
 (i) The Dedication of Xove's Triumph. 
 
 Chap. V. 
 
 The 'Profanenefs of our Engliflbt Oferas r 
 which are Jung in the 'Play-houfes. 
 
 IN treating of the Vrofamnefs of thsiz Operas, I {hall 
 take the fame Method which was obferv'd in the 
 third Chapter : And tho' their Smut and Immodefty is 
 of foch. a Nature which will not bear .the Difcovery ; 
 yet this Impiety is too horrid to be longer conceal'd^ 
 and will, I hope, breed an Abhorrence thereof in e- 
 very one who confiders it. Accordingly, I fhali firft 
 take Notice of that Impiety which is intermixed with 
 their Immodefiy or Difcourjes on Love ; and afterwards 
 of that which is us'd on other Occafions. 
 
 There is hardly any Inftance of Love, in thofe few 
 Operas which are printed in Engliflj, but a Woman is 
 reprelented as a God, Heaven and Paradife^ that fo the 
 Poets, by openly commending the one, may fecretly 
 un4ervalue the other. 
 
 Nothing is more common than the (a) adoring of 
 
 their 
 
 (a) Almahide, Page T4. Line 29. ami. p. 54. /. 20. Arfinoe, 
 ¥ ( cge \C\ Line z. Camilla, page 5. Line 32. p. zi. /. 33. p> Z5. 
 
 /. 31. 
 
Chap. 5. The Great Abufe ofMufich 109 
 
 their MiftreJJes, as (b) the Idols of their Hearts. Ac- 
 cordingly every Perfon who is difcours'd of, or ad- 
 drefs'd to in this Manner, is reprefented as (c) one, 
 who walks and fpeaks as a Deity, that is, who is known 
 to be a divine Perfon by her Gate and Speech ; as (d) 
 a Goddefs 3 or (e) as a bright Goddefs, of (f) a Race di- 
 vine, (g) divine in each Feature ; (h) of no mortal 
 Race, but wearing an heavenly Form ,- (i) with an 
 heavenly Beauty, and therefore (k) every Feature is 
 to be ador'd. They are reprefented with (I) Eyes 
 {hooting forth Lightning (a Satyrical Expreffion, did 
 not (m) the profane Allufion make it pafs for a Com- 
 plement). Their Charms are adord by (n) Crowds 
 of Lovers ; and (0) they are endued with fuch Graces, 
 which will turn the very Tables of the Law into the 
 Reverfe, and inftead of their worfhipping of God, 
 the Gods mould worfhip them ; and therefore (p) Kings 
 themfelves do kneel on fuch Occafions. I mall only 
 quote fome Expreffions us'd by the Actors on the Stagey 
 and let the pious Reader obferve if his Blood doth not 
 turn cold at the Perufal of them. 
 
 1. 31. and p. 26. /. 24. Clotilda, Pagezq. Line penult. Hydaf- 
 pes, Page 44. Line 3 1. Loves Triumph, Page 6. Line 10 and 18. 
 andp. 18. /. 1$. Pyrrhus and Demetrius, Page 8. Linei and 13. 
 p.i\. (• 2.2. p. 31. /. 4 and 12. andp. 55. /. 31. The Britifh 
 Enchanters, Page]. Linezg. Thomyris, Page 12. Line\\. and 
 p. 16. h 15. (b) Camilla, Page 28. Line 14. Hydafpes, P/i^e 
 6. Line 16. ($J Arfinoe, P^ge 3. Line penult, (d) Arfinoe, 
 Page 16. Linez. Camilla, Page 3. Line 9 am^ 15. Thomyris, 
 Page is- Line penult. /\ 28. I 16. and p.$z. I. 11. fe) Camil- 
 la,. Page 3. Liwe 15. The Wonders in the Sun, Epilogue, Page 
 
 2. Line penult, (f) Camilla, Page 2. Line 30. (£) Thomyris, 
 Page 7. Linez/\. (h) Camilla, Pagez$. Line 31. fi) Camilla, 
 Pagez6. Line 2. (fej Arfinoe, Page 16. Zfwe 2. (0 Camilla, 
 Page 21. L??2e 28. C»0 R ev - I « x 4- Exod. 20. 18. Rev. 4. 5. 
 and n. 18, 19. O) Camilla, Page 5. Lfwe 32. (0) Camilla, Page 
 21. Lzwe 33. Loves Triumph, Page 6* Line 10. fp) The 
 Britifh Enchanters, Page 39. Z-fae 35.* 
 
 ft), z* 
 
no The Great Abufe of Mufick. Part II. 
 
 (q) The charming Idol of mine Heart. 
 
 (r) My Life, my Soul, my Joy. 
 
 (f) The Soul of my Defire. 
 
 (t) An immortal Spring of Joy. 
 
 (ju) I Prize no Joy above her. 
 
 (jx) To thee , as unto God, I bow. 
 
 (y) Soul of Pleafure, Heaven and you muft grant the 
 
 Bleffmg. 
 (&) Tou are my Soul's Ambition, I have no wijh above ye m 
 
 (a) Blefs'd will be my Condition, if you can love me. 
 
 (b) It is Life to be with her, and worfe than Death to be 
 
 without her. 
 
 (c) I fwearby all that's good, my Life I my Love 1 
 
 (d) Not Saints to Heaven with more SubmiJJion bow. 
 I have no Will but what your Byes ordain, 
 Defined to love as they are doomed to reign. That is, 
 
 ( condemned to live with God in Heaven. 
 (je) So much, fo tenderly, your Slave adores, 
 He hath no Thought ofHafpinefs but yours. 
 
 And now;, inftead of refenting fuch unufuat and ex- 
 travagant ExpreffionSj as they do juftly deferve, the 
 Female Sex on the Stage are taught by the fame Poets, 
 to lay afide all Modefty, to take all as if fpoken in Re- 
 ality, and to a<S and fpeak their Parts accordingly ,• 
 and which is more to be admir'd, the Ladies, who 
 make a great Part of the Audience, are pleas'd when 
 their Sex is rais'd to that Height, which Lucifer once 
 attempted. Befides, the j4c~lrejfes on the Stage, areal- . 
 
 (q) Clotilda, PageS. Line 8. (r) Love's Triumph, Page ij. 
 Line 27. (f) Pyrrhus and Demetrius, Page 10. Line 13. (t) Pyr- 
 rhus and Demetriu , Puge 12. Line ult. (u) Thomyris, Page 44. 
 Zineuh. (x) Pyirhus aid Demetrius, Page^S. Line 5. (y) Thc- 
 tnyris, Page 53. Line 1 3. (z) Camilla, Page 3 5. Line 4. {a) Ca- 
 milla, Page 3 5. Line 19. (b) Clotilda, Page 4. Line 18. CO Arfi- 
 noe, Page 29. Line 5. (d) The Britifh Enchanters, Page 7. Line 
 & (e) The Britilh Enchanters, Page 7. Line 29. 
 
 moll 
 
Chap. 5. The Great Abufe ofMufich 1 1 1 
 
 moft as guilty as the other Sex. The Fear of God, the 
 Shame of the World, or Senfe of Religion, lays no Re- 
 ftraint upon them, from being guilty in their Turns, 
 of the fame Blafphemy. They alfo (f) frequently adore 
 the Men • and without any Regard to Life, Nature or 
 Decency, (which certainly ought to be obferv'd in 
 thefe Performances,) call their Suitors, whilft in a An- 
 gle State, (g) the Delight of their Souls. They call 
 them (h) the Sun, which gives them Light, and che- 
 riflies them with its Heat ,• the (i) Jewel of their 
 Hearts ,• who alone is worth their Care, andtheLofs 
 of whom is intolerable, when all other Loffes may be 
 endur'd ; the (k) Idol of their Souls, and (I) the Sod 
 of Pleafure ,• and one prays another, (m) to teach her 
 abfent Lord to adore her. Such Expreflions coming 
 from Women, efpecially from Virgins, are too mon- 
 ftrous, fhameful and unnatural, to appear in publick, 
 and therefore I fhall only quote one of them at large. 
 
 (n) Were Amadis reft or' U to m^Efteem, 
 I would rej eel a Deity for him. 
 
 In one Place, a Shepherd (0) prays his Miftrefs to 
 blefs a Lover; and at another Time, the Shepherdefs is 
 as forward to fay, thatf/>) where this Love is away, 
 there is no Delight, and confequently no Bleffing. 
 If all this is not monftroufly impudent, and the high- 
 eft Affront to the Modefty of the Female Sex, let the 
 Poets tell me what is ? 
 
 (f) Arfinoe, Page 20. Line 9, Hydafpes, Page 44. Line 21. 
 Pyrrhus and Demetrius, Page 16. Line 20. fe) Hydafpes, Le 
 44- Line antepenult. (b) Arlinoe, Page 3*. Line 9. Pyrrhus 
 and Demetrius, Page 60 Line 25. (i) Arfinoe, Page z S . Line 
 12, (« Pyrrhus and Demetnus, Page 60. Line 25 (I) The 
 Temple of Love, Page 6. Line 18. (m) Pyrrhus and Demetri- 
 us, Page 8. Line 13. (n) The Britifh Enchanters, Pavel s Line 
 
 & ^) Lo / e s Triumph, P^, 8. Line ^ (?) The Brftifc Eft- 
 chancers, Page 17. Line *a l ^7*^ 
 
 But 
 
II 4 The Great Abufe ofMufick Part II. 
 
 But to proceed : In other Places, Suffering for a 
 Miftrefs is call'd (q) a fweet Martyrdom. When a Lo- 
 ver, courts his Mifirefs, and is refus'd, this is ftil'd (r) 
 the Falling a Martyr to her Pride, as if they who fuf- 
 fer'd for the Caufe of Chrifiianity were disappointed 
 in their Endeavours and Expectations ; and the Moral, 
 Defign and Conclufion of one whole Play is to equal the 
 Joys of Love with the Joys of Heaven, and to illuftrate 
 the Similitude, becaufe we (f) obtain them both by 
 Sufferings. 
 
 Our prefent Joy is fweeter by paft Vain, 
 
 To hove and Heaven by Suffering we attain. 
 
 When Lovers are crown'd withSuccefs^ they declare 
 their Satisfaction in the moft extravagant Expreffions, 
 that CO they do not envy Jove in his fupreatn Grandeur, 
 but count themfelves as happy as God • they ( u) de- 
 clare chemfelves blefs'd with a hail, happy Hour ; and 
 call it (x) a compleatjoy, and ablefs'd Day, when 
 the Lovers meet their Mijlreffes. The Satisfaction of 
 Lovers, when they obtain their Wiflies, are call'd, 
 (y) Joys that never pall, and (z,) never waft ; (a) end- 
 lefs Pleafiires, and golden Treafures ,• (b) a Pleafure 
 beyond Expreffion, in which all is Joy, and all is 
 Bleffing. It is poffible to produce fome (c) Strains on 
 this Occafion, which have a TinCture of Smut $ tho'I 
 cannot forbear to tranferibe others, which have a 
 Mixture both of Impudence and Blafphemy. 
 
 (q) Arfinoe, Page 14, Line ult. (V) Pyrrhus and Demetrius, 
 Page $t. Line 18. (f) Compare The Britiih Enchanters, Page ult. 
 Line ult. with Acls 14. 2.2. Rom. 8 18. 2 Cor. 14. 16, 17. 
 and Heb. 2. 10. (r) Arfinoe, rage 48. Line 1. (u) Camilla 1 , 
 Page 37. Ziwe 2. (x) Love's Triumph, Pj^e 8. Line $5- The 
 Britifti Enchanters, Page 38. Lfwtf 15. (>) Clotilda, Page z. 
 Line 2 1 and i]. (z) Clotilda, Pjge 23. Line 16. (a) Pyrrhus 
 and Demetrius, Pjgel6. Line 15. (h) The Britim Enchanters, 
 rage 19. Ifwej. (c) Hydafpes, Page 30. Itwi 31. 
 
 (7) £&/?** 
 
 
Chap. 5. The Great Abufe of Mujich. 1 1 3 
 
 (d) Blefsd above meafure, our Joys are compleah 
 
 (e) My Sigbs with Tain refpiring, 
 Are only breath* d for thee. 
 
 Tis what my Soul's defiring • 
 
 Thy Love's a F-eafi for me. 
 
 The fweetefi Blifs, the deareft Treafure. 
 
 (f) The Stars have given me Reft, 
 And Love yields all I want. 
 Thisfighing Soul, this torturd Breaft 
 Hath all that Heav*n can grants 
 
 And to take away all Diftin&ion in this Cafe be- 
 tween Good and Evil, an Adulterer is eall'd (g) her 
 Soul's Delight, by the Perfon whom he debauches ; 
 (h) the Temptations to Whoredom arefaid to be irre- 
 fiftible, fo that God himfelf cannot blame thofe who 
 are guilty 1 And laftly 3 when Q) Gonz>ales was carri- 
 ed into the Planetary Region, and told of Pimping there, 
 headmir'd at it, faying, I thought this had been a little 
 too near Heaven, to ufe that Folly, as being fo notorious in 
 our World ; but he was foon filenc'd with this Anfwer, 
 Worlds, for that Matter, Friend, are much alike ; befides y 
 what you call Folly is a Vertue here. 
 
 As Whoredom is encourag'd in thefe Operas, fo Druri- 
 kennefs meets with the fame Encomiums. Wine is not 
 only that which (k) chears the Spirits, (I) increafeth 
 Joy, and eafeth us of Sorrow, and therefore com- 
 mended ; but to raife the Expreffions as ufual, into 
 Profahenefs, (m) the charming Virtue of the Grape is 
 faid to be fuflicient to make a Man a God. 
 
 (d) Almahide, Interlude 2. 771 the End. {e) Almahide, Page 
 $6. Line 12. (f) Hydafpes, Pageyz. Line 25. (g) Rofamond, 
 Page 15. Line 7. (h) The Wonders in the Sun, Page 39. Line 
 10. (0 The Wonders in the Sun, Pagei<$. Line 27. (k) The 
 Temple of Love^ Pnge 29. Line 14 and 2$. (1) The Tempk 
 of Love, Page 30. Line 6. (m) The Wonders of the Sun, 
 Page ti. Line a, 
 
 I As 
 
1 14 The Qr eat Abufe ofMufick. Part II. 
 
 As for other Vices, Pride is mention'd (n) as that 
 which defends us from all Evils : Rage as (0) a thing 
 divine ; and in fuch a Paffion, a blafphemous Burlef- 
 quing of the Scriptures is added. 
 
 (f) My Wrath like that of Heavn Jliall rife 
 And blaft her in her Paradife. 
 
 But I need not ftand to enumerate particular Vices y 
 when the Defign of the Operas is the fame with the 
 Plays, namely, to root out all Senfe of Virtue and Reli- 
 gion. Here (to ufe the Words of the Poet) they wi(h, 
 that 
 
 (q) Thafe formal Perfons be for ever cursed, 
 
 Who through fantaftick Laws are Virtue's Fools 9 
 And again ft Nature will be Slaves to Rules. 
 
 Thus they alfo tell us, that there is no Religion in 
 the World, ( neither mould there be any if they could 
 root it outj however, they will allow that there is a 
 Pretence to, or the Name of Religion : which they af- 
 firm to be alfo of a mifchievous Confequence \ for 
 (r) \t gives the Command for War, and then fets Fools a 
 fighting. 
 
 Sometimes they give the Epithet Divine to things 
 which are here below ; as to a Prince's (f) Favour, a 
 (t) Workman s Art, and fometimes to Vices, as («) 
 Rage, &c. 
 
 At other times they beftow the Epithet Damn'd as 
 freely on trivial Matters, as on (x) Words, (y)aCoun- 
 
 (n) Love's Triumph, Page 10. If ne to. and p. }i; /. 18. 
 (2) Rofamond, Page ^o. Line 8. (p) Rofamond, Page 2. Line 
 22. Q) The Britiih Enchanters, Pogc zS. Line 7. (V)'lhe 
 Wond<-rs in the Sun, Page 50. Line 23. and p. 42. /. 21. (f) 
 Camilla, Page 9. Line 17. (/) Camilla, Page 14. Line 8. (u) 
 Rofamond, Page 30. Line 8. (x) The Temple of Love, Efi* 
 logue, Zinc 5. (y) The Wonders in the Sun, Page 26. Line 14. 
 
 try 
 
 
Chap. 5 . The Great Abufe efMufich II 5 
 
 try Town, or (z,) the Drefs of any Perfon. Now the 
 Defign hereof can only betodetrad from the Honour 
 Which is due co the Divine Being* and leffen the Ef- 
 fe&s which otherwife the Senfe of Hell and Damnation 
 might leave upon the Confcience. 
 
 For the fame keafon it is, that they are fo free in 
 BurJefquing of the Holy Scriptures, and (a) apply what 
 is laid of the Fruitfulnefs of the Land of Canaan, to a 
 ridiculous Fi&ion of the Poet's own making. 
 
 For the fame Reafon it is, that they are fo bare- 
 fae'd in ridiculing and expofing the Clergy, (If) as if 
 they preach 3 d away Men's Senfe s with Contradictions, and 
 then told them that they were damn d fur Ignorance ; they 
 (c) ride the People, and where (d) they are fuffer'd, 
 there muft be a jangling Government. 
 
 For the fame Reafon it is, that they are (b extrava- 
 gant in their other Characters, without any Regard 
 
 to the Bounds of Religion, or the Rules of Scripture. 
 Thus, one A&or (e) calls a Friend, The great efi Blef 
 Jing that the Gods can fend.. 
 
 Another Attrefs in the fame Play, makes a God of the 
 Perfon with whom fhe was in Love, in thefe Words ; 
 
 (f) Like Mars he look'd 3 as terrible and firong\ 
 Like Jov Q, majefiic; like Apollo, young : 
 With all their Attributes divinely grae'd; 
 Andfure their Thunder in his Arm was placd. 
 
 A third reprefents his ' Miftrefs as abfolu'tely perfed, 
 and without Sin, thus 5 v 
 
 (2) Thomyris, Page 3 1. Line 28. (a) The Wonders in the 
 Sun, fage 13. Line 9. (b) The Wonders in the Sun, Page 18. 
 Line 29. (c) The Wonders in the Sun, Page 30. Line 4. (i) 
 The Wonders in the Sun, Page 18. Line ?2. (e) The Britilh 
 Enchanters, Pagetf. Line i. (f) The Britifh Enchanters, Page 
 11. Line 24. 
 
 (g) Tbt 
 
1 1 6 The Great Abafe ofMu/ick. Part II. 
 
 ' (£) The faitltlefs Form no fecret Stains difgrace, 
 * A beauteous Mind, unblemijh'd as her Face, 
 ']Sfot painted and adorn d to varnijh Sin, 
 Without, aliGoodnefs, aU Divine within,, 
 By Truth maintaming what by Love jhe got 3 
 A Heaven without a Cloud, a Sun without a Spot, 
 
 A fourth makes a God of himfelf, in this Manner : 
 
 (&) Our Priefis have better learn d what now is illj 
 Can when I pleafe be good, and none Jliall dare 
 Freach or expound but what their King would hear. 
 £ y re they interpret, let them mark my Nod, 
 Aly Voice their Thunder, this right Arm their God. 
 
 Butleft the Friends to thefe Performances fhould fay. 
 that I only pick up fome fcatter'd Expreffions, which 
 are here and there to be met with ; I fhall give the 
 Reader a more large Account of fome Vices, which 
 they are molt notorioufly guilty of, namely their 
 Swearing, Curfing, Taking the Name of God in vain, and 
 their fcandalcus Breach of the fir fi Commandment. 
 
 Firft, they are guilty of Swearing. They (j) fwear 
 and call Heaven to be Witnefs of the Oath ; (k) by v 
 Gad or God, (/) by their Faith, or {m) good Faith, and 
 {n) by their Troth. 
 
 (g) The Britifh Enchanters, rage 15. Line 13. (h) The Bii- * 
 till) Enchanters, Rage 6. Line it,, (i) Camilla, Page 27. Line 
 14. (kj The Wonders in the Sun, Page 12. Line 11 and 19 p. 
 25. I 24. p. 29. /. 27. and p. 54. /. 27. (I) The Wonders in 
 the'Sunj Page II. Line ^5. p. 16. I. 12. p. 21. /. 32. />. 54. /. 33. 
 p. 39. /. 16 and 25. p. 42. /. 26. and p. 55. /. 13. eight limes in 
 one Opera. (m) Aiiinoe, Page 16. Line^. (nj Tiotb, The 
 Wonders in the Sun, Page 9. Line 15. p. 12. /. 9. and p. $1. /. 
 21. In Troth, The Wonders in the Sun, Vagi z 8. line pettult. 
 atidf.65, I. 11. 
 
 Thsy 
 
Chap. 5. The Great Abufe ofMufick. 1 1 7 
 
 They [wear (o) by the Life of Chrifi or God; (p) by 
 his Death ; {$) by his Death y Hell and Furies • (rj by 
 his DatfA and Confufion ; (ft by Horror and Hell • (?) by 
 the Blood of Chrift, or GoJ 5 * (»; by his £/<W and ft'r* • 
 (*) by his Wounds ; (y) by his Heart ; (z, ) by his F/e/fo • 
 ; TO by his Body ; and (b) they have alfo other Ex- 
 preffions, of which I know not the Meaning, unlefs 
 they are 6dths y by the Hooks y or Kills,, with which 
 our Blefied Saviwrwzs faftned to the Grofs. 
 
 Sometimes they [wear by the Pagan Idds, calling 
 them at the fame time (c) the Gods y or (d) the immor- 
 tal Gods ; particularly (e) by Love, or Cupid ; (f) by 
 Orofmades, and by the Sun • (g) by Phabus x by ?$*/i, 
 and by Honour, Sometimes they jwtar (h) by the Gods $ 
 
 (0) 'Ods Life, The Wonders in the Sun, Page 16. -Line 19. 
 '«?/*/<?, The Wonders in the Sun, Epilogue, Page L iMe 6. (p) 
 'Sdeath, The Temple of Love, Epilogue, Line, 3. (q) Artlnoe, 
 Page 42. Line 14. (r) Rofamond, Page z. Line 14. (X> Tr.e 
 Britifh Enchanters, Page 35. Lineal. (t) The Wonders in the 
 Sun, Ptf^e 10. Line 4. (mJ The Wonders in the Sun, P^ge 54. 
 Line 11. (^0 'Oowj, The Wonders in the Sun, Page 9. I?we 2.6. 
 _p. 17. /. 3. and\p. 19. /. 18. Zoom, The Wonders in the Sun, 
 Page 26. Xfwe 14. which is alfo mentioned and ownd to be an Oaih, 
 $. 2.8. /. 22. (y) D's Heart, The Wonders in the Sun, Page 14. 
 Line 10. />. 29. /.penult. iritd p. 46. 1. 9 and 30. W* Heart iihins % 
 The Wonders in the Sun, P?ge 13. £?'«£ 6. (2J P7e//>,' Alma- 
 hide, Interlude z. Page 2. Line 18. (a) Vd'sBodykins, The Won- 
 ders in the Sun, Page 16. Line n. ( ^ Gad-zooks, The Won- 
 ders in the Sun^ Page 4. Ifwe 16. J>. 10. L 10. p. 13. /. 22. p* 
 16. I. 23. /?. 21. /. 33." ^. 29. /. 21. />. 46. /. 8. and p. 56. /. 7. 
 'Jd-zooksy The Wonders in the Sun, Page 6$. Line zi, 'Od-zooks, 
 Almahide, Page 23. 1/725 16, and Interlude 1. p. 1. I 17. The 
 Wonders in the Sun, Page 16. Linsi$. 'Zooks, The Wonders 
 in the Sun, Page 53. Line 24. (c) The Britiih Enchanters, Rge 
 8. Lineis and 35. (^) The Britilh Enchanteis, Pjgc 1$. ling 
 22. (e) Camilla, Page 7. I.f«c penult. <j?i^. 21. /. 19. Pyrrhus 
 and Demetrius, Page 10. Line 15. The Wonders in the Sun, 
 Page 5i. -LiyeS. (f) Thomyris, Page 44. Line 13. ^J The 
 Wonders in the Sun. Ptf£e 52, Linefx (h) Almahide, Interlude 
 2. Page 1, line 27. 
 
 I ; fome- 
 
1 1 8 The Great Abufe of Mufich. Part II. 
 
 fometimes (i) before the Gods ; fometiraes (&)by all the 
 Stars ; and fometimes (1) by their own Wrongs. 
 
 Sometimes they fwear by (m) Plato and the reft of the 
 Sages; by (n) their own Bodies , (o) by Empire ; (p) 
 by all their Woes; and (tf) on their Life. Sometimes 
 they fwear {r) by the Light 3 (f) by their Sword, and 
 (t) on their trufty Sword. Sometimes they [wear (u) by 
 their Handy and mention at the fame time, that they 
 look upon this Oath to be fo facred, that the Danger 
 of the Soul depends upon it, if it mould be broken^ 
 and fometimes they fwear (x) by the rofy Gills of the 
 Devil; and to (he^v how the Poets daily rack their 
 Fancy to invent new Oaths y I (hall tranicribe (y) one 
 of their Expreffions at large. 
 
 Now by the Smctnefs of that precious Reftorative call'd 
 a Varfnlp^ the nouriflring J-uice of that moft delicious Crea- 
 ture a Turnip, the golden Treafure of the lujcious Carrot 9 the 
 quondam Deities I adord, and now have only the Happi- 
 ntfs to fwear by. 
 
 Secondly, They are fcandaloufly guilty of Curfing. 
 They curfe themfelves, and (z,) their own Name ; 
 That (a J thq Furies may feize them ; that (b) Thunder 
 may be darted at their Heads ; that (c) they may be 
 ftricken dead ; that ^/)fome Whirlwind may bear them 
 
 (i) Hydafpes, Page 34, Linez^. and p. 48. /. 26. (k) Alma- 
 hide, Interlude 2. Pagg 2. Line 24. (/ ) Hydafpes, Page $0. Line 
 2?, (m) The Wciders in tne Sun, Page 14. Line 4. (n) The 
 Wonders in tne Sun, Pjge i$. Line 27. (0) CamilU, Page 7. 
 lane penii;t. and f.zi. I. 19. Qp) Camilla, Page 1$. Line 25. 
 (q) Camilla, Page 10. Line ?i. (j) The Wonders in the Sun, 
 Page o. Line 12. (/) Camilla, Page 59. Line v^. (t) Thony- 
 ris, Page 3$. Liwe 2. fu) Tne Wonders in the Sun, Pa^e 52. 
 Zzw# 25. (#j Ti e Wonders in the Sun, Page 52. Line 11. f_y) 
 The Wonders in the Sun, %<? 10. Line 25. fs) Rofamond, 
 J^* 2. Line ?. (a) Pyrrhus and Demetrius, Pge 57. Litre y. 
 (h) Rofamond, Vagez\. %irt 3. (V) Rolamond, Page 21. Line 
 6, C^; The Briti iij fuchainers,i^ 52. Li?jc 1. 
 
 froi 
 
Chap. 5. The Great Abufe of Mufick 1 1.9 
 
 from the Place ,• that (e) the Earth may open her Mouth 
 wide, and fwallpw them up, and thereby bury their 
 Difgrace ; and that if) every Vengeance may light up- 
 on them, (g) One of thefe Inftances I fhall venture 
 to tranicribe. 
 
 May Tigers o retake me^ 
 And for Breakfaft endm?' ■ 
 May Tempefis annoy me ; 
 May Earthquakes deftroy me • 
 Nay worfe, may a Bayliff 
 Hunt after me dally $ 
 'May Actions undo me^ 
 And Lawyers purfue me $ 
 'Tillftarvdinajayl, I 
 Muft beg through a Grate. 
 
 And as they wifh for Curfes upon their own Heads ; 
 fo it can be the lefs wonder'd at that they fo liberally 
 beftow their Curfes on others, even on (6) any thing 
 at which they are difturb'd. Accordingly they wifhj 
 that fiich Perfons or Things (i) may be for ever cund $ 
 that ( k ) they may be confounded </) by the Gods ; that 
 (m) the Plague may light upon them ; that (n) the Pox 
 may take them ; 'that they may (0) be bangd, (p) 
 damn'd, or (q) have the Murrain ; that the Dt<uil may 
 
 (e) Rofamond, Page ai.. Line iS. The Britifh Enchanters, 
 Page$i. Line 2. (f) The Britifh Enchanters, Page 24." Line pe- 
 nult, (g) Alnaahide, Interlude 2. Page 3. Line 20. (7>) Ca- 
 milla, Page 56. Line 20. Clotilda^ Page 24. Line 16. The Bri- 
 ti(h Enchanters, Page 7,7,. Line 12. (ij The Britifh Enchanters, 
 Pqge 28. Line 7. (X) The Wonders in the Sun, Page 25. Line 
 4. W />. 28. /. 4. (7; Camilla, P.jge 30. Line 14. (ro) The 
 Wonders in the Sun, Pjge 10! Ijms 30. an.^*. 44. /. 7. (n)The 
 Wonders in the Sun, Page 1$. Line 14. />. 3$. I I< f> 5 3- /. 9* 
 flw^/>. 61. /. 30. (0) The Wonders in tne Sun, Page $4. L?«e? 4. 
 and p. 64. /. r. (p) The Wonders in the Sun, Page 25. Line 8 
 and ult. f<j) Almahide, Interlude -2. Page I. Linez. The Won- 
 ders in the Sun, Pfgg 19, Line 24. a«4|>. «is. fc 11. 
 
 1 4 CO ? *^ 
 
1 10 The Great Abuje afMufich Part II. 
 
 (r) take them and (f) choik them, &C. And the (?) Fu- 
 ries may arife 3 awake and rage ,- that (u)foul Dijhonour 
 may brand them and all their Race ; that (a?) fudden 
 Vengeance may fei?x them ; that (y) burning with Love 
 they may never obtain their Happinefs, but Thunder- 
 may fhake their Limbs, and Lightning blaft their Ex- 
 pectations ; that (z,) they may be doom'd to eat Oat- 
 meal and Chalk, always craving better things, and 
 always difappointed ,• and (a J always want even a cor- 
 dial Dream J nay, that (h) the Lightning, flawing and 
 flying with dreadful Thunder, defying the Fatts or a 
 preferring Providence, may tear afunder the guilty 
 World. I mall only expofe (c) one of thefe Sentences 
 to the View of the Reader, that he may the better 
 judge of the reft. 
 
 J^et him die, ye Powers ! ftrike him dead : 
 Dart all your Lightning at his devote d Head, 
 Tear him, ye Furies! Tear him. 
 May the Furies alarm him, 
 May his Confcience difarm him, 
 
 Thirdly, They are fcandaloufly guilty of Taking the 
 Name of the Lord our God in vain. This is evident not 
 only from their common Swearing, but alfo from (d) 
 their Ejaculations, fince (e) the Devil, (f) the Plague, 
 
 (r) The Wonders in the Sun, Page do. Line 13. (f) The 
 Woiulers in tfye S>uu, Page 64, Line 21. and p. 17. /. 19. 
 (t) Thomyris, Page 2p. Line 14. (u) Clotilda, page 24. Line 
 16. O) Clotilda, Page 28. Linei%, (y) The Britiih Enchan- 
 ters, Bag* 37. Line 27. (z) The Temple of Love, PagCtf. Line 
 20. (ij The Temple of Love, Page 37. Line 24. (tf) Camilla, 
 Jfyge 36. Line z^, (c) Camilla, jR^e 14. Line 32. (d) Lord! 
 The Wonders in the Sun, lipitoguc, Page 2. L?«e ir. Lor^ .' 
 The Wonders in the Sun, Page 13. line 6. p. 26. /. 23. p. 28. 
 /' ii. f.23. 7.4. p. 52. /. 31. and f. 62. /. 13. (^ 77;e -Dew// 
 
 re W .tiQcrs in the Sun, Pj^e 15. L/?ie8. fl«d p. 19. /. 13. 
 4 PLqtfltl Ti«« Wonders in the £un, Pagezj. Line penult. 
 
 • k and 
 
Chap. 5 . The Great Abufe of Mufich 1 2 1 
 
 and (g) the Pox, is frequently mention'd in the fame 
 Manner^ in the fame Opera, and fometimes by the 
 fame Perfon : And iince by the Word (h) Heaven in 
 Serif ture, is fometimes meant God himfelf, whofe Dwel- 
 ling Place is there ; therefore we may from thence ob- 
 ferve the Reafon, why (i) this Word is fo often thus 
 us'd in our modern Of eras. 
 
 Lafily, To omit the vaft Number of Love Sovgs^ the 
 great Variety of Love Contrivances, and the frequent 
 Examples of Murder and Revenge, with which almoft 
 every Opera is full -, they are" alfo fcandaloufly guilty 
 againft the firfi Commandment, not only in thole Ads' 
 of Adoration paid to each other , and feveral Extrava- 
 gancies already mention'd, but alfo in the Refpeft 
 which they pay to the Pagan Deities, and to the Devil 
 himfelf. 
 
 Tho' we are in Scripture requir'd to own but one 
 God, and to acknowledge no more ; yet here, in Imi- 
 tation of the Pagan Superflition, (k , the Gods are fre- 
 quently addrefs'dto by the Actors in their Ejaculations, 
 
 (g) J Pox ! The Wonders in the Sun, Page 34. Line 1. (h) 
 Dan. 4. 26. Luke 15. 2P. (i) Heavens ! Arfinoe, Page 4.. Line 
 z. and p.$. 1. antepenult. Hydafpes, Page 4. Line 15. p. 30. 
 /. 21. and p. 34. /. 3. Ob Heavens ! Arfinoe, Page 19. Line 3. 
 Camilla, Page 2. Line 24. p. 11. /. 29. and p. 38. /. 9. Hydaf- 
 pes, Page 14. Line 14. Pyrrhus and Demetrius, Page 66. Line 
 23. The Temple of Love, Page 22. Line 15, 29 and ult. p, 26. 
 1. 2. and p. 34. /. 19. Kjnd Heavens ! The Temple of Love, 
 Page 34. Line 12. Heaven he IVitnefs, Camilla, Page 2.7. Line 14. 
 Help, Heaven! Arfinoe, Page Z7. Line 23. If Heaven be Heaven, 
 Clotilda, Page? 38. I/ne ult. J/wwfe Heaven for that, Camilla, 
 rage 9. Lfwe 35. W Arfinoe, Page 2. liwe 1. p. 3. /. 15. ^?. 4. 
 /. 3 and 16. p. 8. /. 18. p. 9. I. 8. />. 12. /. 3 a«i 10. /V13. /. IO 
 andz^, p. 18. /. 17. />. 19. i. 16. p. 22. /. 16. p. 25. /. 1. ^. 33. 
 |. ^andzz. p. 3$. /. 9. ^. 40. /. 8. j»i />. 43. /. 17. Camilla, 
 Page 2. Line 21. Pyrrhus and Demetrius, Vjge 56. 1/71^4. p. 59. 
 i. 19. awi/». 6i.7. 1. The Britifh Enchanteis, page 3. Line 
 o. ajirfp. 7. /. 11 ml 14. 
 
 3ni 
 
1 3b The Great Abufe of Mufick. Part II. 
 
 and often with fuch Expreffions as thefe, (I) Te Tow- 
 ers ! (m) Te Towers divine ! (n) Ye heavenly Towers ! 
 (o) Eternal Towers ! (p) Te Gods ! (<\) Good Gods I (r, Im- 
 mortal Gods! (J) Juft Gods ! They are call'd (t) the 
 Towers above; (#)the Towers Immortal ; (x) the aveng- 
 ing Towers ; and (j) the Towers who with great Souls in- 
 flame us. And that we may know who are meant by 
 all thefe Expreffions, they are call'd in (*,) anocher 
 Place, The Infernal Towers, and (a) Tempejh and Storms 
 are invok'd in the fame Manner. Accordingly, (b) 
 Prayers are made to them (c) to be kind ; (d) to hear, 
 and (*) to forbid that which is evil. Their Affiftance 
 isimplor'd (f) to fave, and (g) to help, and fometimes 
 (h) to confound others, and (0 ftrike them dead. 
 Here (£) Thankfgiving is alfo offer'd up to them for 
 Mercies receiv'd. They aredefired (I) to reward Ver- 
 
 (l) Almahide, Page 26. Line 9. Hydafpes, Page 10. Line 14. 
 p. 12. I. 7 and 19. p. 56. /. 7. p. 62 /. penult, p. 64. /. 2.2. and 
 p. 68. /.penult. Love's Triumph, Page 3. Line 12. <zw^ p. 32, 
 /. 27. Rofamond, Page i®. /iw^ 1. p. 20. /. 9. p. 21. /. 2. />. 24* 
 J. 6. tfwijp. 51. /. 16. The Britifli Enchanters, Tage 22, Linei6 
 and 28. Thooiyiis, Pdge 8. Line 10. £. 20. J. 21. p. 2$. /. 14. 
 p. 26. /. 22. p. 35. 1. 10 aw// 2i. /?. 48. £ 22. and p, 49. /. 16. 
 (m) Arfinoe, Pd£g 2. Li7ze 12. (w) Camilla, Pi^e 58. Line 7. 
 (0) Hydafpes, Tage 4. line 16. (p) Almalide, Page 4, Jin; 11. 
 
 p. 20. /. IO. p. 32. /.22. f. 58. /. 26. />. 40. /. 9. />. 54. /• I, 29. 
 
 nwJ penult. Hydafpes, Page 10. line 9. />. 20. /. 17. />. 30. i. 15. 
 />. 54. /. 11. ^. 56. J. 17. p. 40. /. 1 5. p. 52. /. 13. ani/>. 70 /. 9. 
 f<7) Almahide, Page 18. /iwc II. (r) Arfinoe, Page 47. Line 16. 
 (fj Tne Britifh Enchanter?, Page 20. Line 33. (O T'omyris, 
 Page 16. Line 1. (uj The Temple of Love, Page 9. Line 18. 
 (aJ Thomyris, Prfge 49. X/ne 22. (y) Thomyris, Page 50. /iwe 
 23. (2 ) Almihide, Interlude 2. P„g* 1. //we 30. (^Almahide, 
 Tage 22. /iTic^o. (/>) Arfinoe, Pag* 2. line penult. Loves Tri- 
 umph, Page 2^. /ine 35 ^w^ penult, (c) Camilla, Page 4. //wff 
 37. (V; Almahide, Ptf^e 24. /iw J. (e) Hydafpes, Page 26. 
 //we 28. (Y) The Britilb Enchanters, P.ige 32.. /ine 3. (#) The 
 Britifh Encrianters, Page 32. Line 19. (7;) Camilla, Page 30. 
 line 24. (;') Camilla, Page 14. /j'ne 31. OJ Hydafpes, Page 56. 
 Line 1 ^. The Britifh Enchanters, Page 39. Line 1$. (7J Alma- 
 hide, Page 46, /.i««s 16. 
 
 tue, 
 
Chap- 5. The Great Abufe ofMufich 113 
 
 tue, (m) to avert Judgments. They are acknowledged 
 as the Gods (n) that guard the juft, and (0) give us 
 another Heart \ as (p) the Gods who reiide in the im- 
 perial Heavens, and (q) the juft Gods of Innocence • 
 as (r) the Gods who reject not a poor Supplicant's Knee • 
 and (f) their Anger isreprefented as dreadful. In one 
 Play it is twice faid that (t) the Gods are juft ; but then, 
 left all thefe Expreffions fhould prove more than the 
 Poets intended, and leave a Senle of Religion in the 
 Minds of the Audience, a due Care is taken to give 
 them fbme Allay, by calling thefe Deities («) in the 
 fame Opera, as well as (x) in another, The cruel Gods ! 
 In fliort/ there is hardly any Honour due to the true 
 God 3 but they either give it to thofe which are falfe 3 or 
 to fuch things as are moft ridiculous. 
 * But to defcend to Particulars. 
 
 Here we have (y) a Temple dedicated to Love. (&) 
 Venus and (a) Cupid is pray'd to,- the one as (b) the 
 bright 6hteen of Love 3 and the Other as (c) the blind, God 
 of Love y {d) Almighty Love, (e) gentle Cupid, (f) the 
 blind God, and (g) the God of [oft eft Pleafures* (b) Con- 
 fejfion is made to him ; Q) Ejaculations run in his Name. 
 
 (m) The Britifh Encfyajiters, Pjge 8. Line 19. (n) Hydafpes, 
 Page 12. line 14. and p. 40. /. 6. (0) Almahide, Page 52. line 
 16. (p) The Britifh Enchanters, Page 39. Line 10. (q) Camil- 
 la, Page. 7. Line penult, (jr) Camuja, ■ jge 25. Uns 28. (f) 
 The Britifh Enchanters, Page $. line 24, 31 and 36. an^ />. 6< 
 I 3. (r; Camilla, Pj£<? 15. Line penult. W ^. 38. / 23, (»,) 
 Camilla, Page 18. fine 16. 0*) Tho'myris, Page 13. Line 1. and 
 p. 18. /. ult. (y,) The Temple of Love, A&. 1. Scene I. (z) Ar- 
 iinoe, Page 45. /we 6. (<0 Ariinoe, ^>^e 4. /iwe 4. and p. 42. 
 }. 2. Camilla, Page 18. lime^. and p. 38. /. 10. Clotilda, #^e 
 26. /. 16. and p. 58. /. 16. Hydafpes, ^^42. 2/we 1. Pyrrhus 
 and Demetrius, Page 8. Line 16. and £. 20. /. 27. The Temple, 
 of Love, Page 30. Line zi, (b) Arfinoe, /bge 45. L?ne 6. (f) 
 Arfmoe, Page 4. //we 4. (ij Clotilda, P/rge 58. /. t6. (e) The 
 Temple of Love, Page 30. /. 21. (f) Hydafpes, Page 28. /iwe 
 13. Q?) Pyirhus and Demetrius, Page 20. line 17. (h) Arfinoe, 
 Pat>e 1 $. per totam. (/^Camilla, Page 38. line 10. Thorny ris, 
 ?<?£* 18. /in* ult. 
 
 He 
 
124- The Great Abufe of Mufick. Part II. 
 
 He is pray'd to (k) for 'Help, (I) that the prefent hap- 
 py Tranfport of a Lover might laft for ever ; that he 
 would (m) inftru& them^ and (n ) eafe them. He is 
 (o) ador'd and implor'd by one as dying -> and (/>. they 
 fwear by his Name. He is own'd to be (tj) a God, 
 (r) the God of Love, who defcends into this World from 
 above, and call'd (f) the blind God. He is call'd (t) 
 gentle, (») great, and (x) immortal. He is faid (y) to 
 yield us all that we want ; and a defpairing Lover hath 
 this Expreffion, 
 
 (&) A Victim to the God of Love I die. 
 
 He is own'd to be (*) one who hath an almighty Tower • 
 (b) a mighty Being, whofe Power is (V) infinite $ who is 
 almighty, and controuls the Heart • (d) whofe Impulfe 
 cannot be refifted ; (e) whom no Power can withftand, 
 but who rules from the Skies to the Center ; (f) the 
 Creator of the World 5 the Parent of the Gods above, 
 the Delight of Heaven and Earth, to whom all Nature 
 
 (k) Hydafpes, Page 8. line 1. (I) Arfinoe, Page 41. line 2. 
 (m) Clotilda, Page 24. line 1. (n) The Temple of Love, Page 
 50. line z\. (0) Almahide, Page 30. line 8 and 9. Pyrrhusand 
 Demetrius, Page %%. line 23. (p) Camilla, Page 21. line 19. 
 Pyrrhus and Demetrius, Page 10. line 15. (#} Hydafpes, Page 
 50. /me penult.. Pyrrhus and Demetrius, Page 6. linez. The 
 Britifh Enchanters, page 19. /. 7. (>) Almahide, page 14. //we 12^ 
 Hydafpes, Page 18. /fa* 5. p. 42. /. 15. anif. 54. I, 5. Pyrrhus 
 and Demetrius, Page 40. Zjh* 16. and p. $9. /. 9. (f) Alma- 
 hidjjL Pj^e 14. line iz t and p. 16. /. 4. Arfinoe, Page 19. /iw*7. 
 ("0%ydafpes, Page 74. line 8. The Temple of Love, Prge 50. 
 /fnc 21. (7*) Clotilda, Page 18. line 25. tfwi p. 24. /. 1. Pyr- 
 rhus and Demetrius, Page 25. line 23. (*) Clotilda, P.Tge 18. 
 line zy. (y) Hydafpes, Page 72. //we 25. (z) Hydafpes, P.rge 
 42. lineij. (a) Pyrrhus and Demetrius, Page 38. /. 28. (b) 
 Camilla, page 42. //?i* 2. (c) Camilla, Page 2$. line 9. (d) 
 Clotilda, Page go. line 2^. (e) The Britifh Enchanters, Page 
 19. /we 27. (f) The Britifh Enchanters, P.<ge 16. line zr. 
 
 owes 
 
Chap. 5. The Great Abufe ofMufich 1 7 5 
 
 owes her Being ,* (g) one who ftill hath Joy sin ftore ; 
 and (b) to whom a Right is given to fhare the Joys of 
 the other World, among Mankind • and therefore they 
 fing Praifes to him with fuch Serif ture Expreffions as 
 thefe : 
 
 (i) iferve the blind Bo), 
 Iferve him with Joy. 
 (£) Hail to Love, and welcome Joy. 
 
 In the fame manner, Jove is own'd as (I) mighty, 
 as one who thunders from above, and whom Prayers 
 can fofteh, and (m) in a Petition put up to him, he is 
 call'd Imperial Jove, and King of thejufi Gods. 
 
 Here Apollo is own'd as (n) great, and (0) divine, the 
 God of the joyful Day, who chears the World with his 
 celefiial Beams, and (p) fpeaking of himfelf, calls his 
 State divine. Here Orpheus is (q) declar'd to have a 
 GodAikc Grace, and a divine Charm in his Counte- 
 nance. Here Morpheus is call'd (r) the God of Sleep, 
 and (f) the Leaden God. 
 
 Here (t) the Moon is pray'd to as the Queen of Dark- 
 nefs, andalfo the (u) Stars, as (x) thofe who rule our 
 Birth, 00 to fhine propitious upon the Perfons of their 
 Votaries. Here (&)the Fates are acknowledged to be 
 fuch, who determine Man's Life, and mention'd 
 
 (g) Love's Triumph, Page- 2.1. line z. (h) Love's Triumph, 
 Page 16. line 8, (i) Camilla, page 17. line 15. compared with 
 Matth. 4. 10. (k) The Britifh Enchanters, Page 19. line 5. com- 
 pared with Matth. 2& 9. (/J Pyrrhus and Demetrius, Page $ 1. 
 line 6. (m) The Britifh Enchanters, page 30. line 33. (n) 
 The Wonders in the Sun, Page 1. line 5. (0) The Wonders 
 in the Sun, Page 1. line penult, (p) The Wonders in the Sun, 
 Pjgez. UneS. (q) The Wonders in the Sun, Page 2. line 19. 
 (r) Pyrrhus and Demetrius, page 6. line it. (X) Pyrrhus and 
 Demetrius, page 8. //we 8. (t) Arfinoe, page 1. /iwe 1. (w) Ar- 
 iinoe, />. 38. /. 9. 00 Arfinoe, page 25. /*»* 5« 00 Camilla, 
 page 27, /?nc 19. (z) Arfinoe, page 28. //we penult. 
 
 (a) in 
 
ia6 The Great Alufe of Mufick Part II. 
 
 (a) in an Ejaculation. Here Fortune is (b) implor'd and 
 prais'd to a very high Degree, with fuch Expreffions 
 asthefe; 
 
 • (c) To Fortune give immortal Praifi $ 
 Fortune defofeth and can raife y 
 (d) All is as Fortune Jhall befioiv \ 
 'Tis Fortune governs all below. 
 
 However, all this is very excufable, in comparifon 
 of another Crime which they are frequently guilty of, 
 namely, the Worshipping of the Devil. This is a Crime 
 too great for the Correction of a Pen y too black to be 
 defcrib'd with Ink, which former Ages dar'd not to 
 venture upon, and the prefent may be aftonifli'd at. 
 This is a Sin of the deepeft Die y and the Devils them- 
 felves cannot invent a greater. This Crime was not 
 committed by Julian y Celfus, or "Porphyry y for then it 
 might have been more tolerable, but by thofe who 
 have been lifted under Chrifi's Banner y and promis'd in 
 their baptifmalVow to continue his faithful Soldier and 
 Servant unto their Livens End, and at the fame time did 
 as folemnly renounce the Devil and all his Works. 
 And how they can be accounted Chrifiians who are 
 guilty of it, or who do not ftrenuoufly oppofe it, is 
 beyond my Apprehenfion. That pretended Chrifiians 
 Ihould fink themfelves below the Dregs of Paganijm y is 
 ftrange, when we confider how the Primitive Mar- 
 tyrs refified unto Blood y ftriving againjl this Sin ; and 
 how many of our brave Reformers did burn at a Stake 
 rather than they would worfliip the Saints departed. 
 
 (a) Camilla, page }8. line ir. (h) Camilla, pagezp. line 19. 
 (c) The Britilh Enchanters, page 2.8. line penult, (d) The Bri- 
 tilh Enchanters, page 29. line 10. Compare both the I aft Quota- 
 tions with Juvenal, Satyr 10. line penult. 
 Nullum numen abeft, fi lit Prudentia. Sed te 
 Nos facimus Fortuna Deam, cseioque locaalus ! 
 
Chap. 5. The Great Abufe of Mujith. 117 
 
 The Devil is he who firft rebeli'd againft God, and at- 
 tempted to dethrone his Maker, who brought Man- 
 kind into a State of Sin and Mifery, who always op- 
 pos'd the Deilgns of God for our Salvation , and is con- 
 tinually contriving our Ruin and Definition. Is this 
 then the Being who deferves our Prayers and Praifes, 
 with the molt lbiemn Acknowledgments ? What can 
 'be more outrageous y daring, provoking and blaffhemous ? 
 The Play-hovfes have been accounted as the Synagogues 
 of Srtan, and they have now given us a full Proof that 
 they were not cenfur'd without Caufe. That the 
 Reader may have a View of this unparaMd Guilt, I (hall 
 defcend to thofe Particulars which may be found in 
 our Engli(h Of eras. 
 
 To omit their Swearing (e) by the Furies ; (f) by 
 Netty and (g)by the Rofy Gills of the Devil; and their 
 Ejaculation Sy in which (Jo) the Infernahy and (i) the De- 
 ^// is fo often mention^ there are other things too 
 fcandalous to be conceal'd. 
 
 Sometimes they reprefent the Devil (k) as if there 
 was no fuch thing ,• and fometimes (/) in a ridiculous 
 Manner, as if they who treated him thus in jeft, did 
 never defign to refift him in earneft. At other Times 
 they extol him above all, and give him that Honour 
 which is due to God alone. 
 
 To begin with The Britijh Enchanters ': In this Ope- 
 ra y the Scene is (jn) England, and confequently (n) our 
 
 Nation 
 
 ■■ ' '■' " . II ■ ■ ■ ; m ■> 
 
 (e) Arfinoe, page 41. line 14. (f) Ibid. The Britift Enchan- 
 ters, pagers. Tine^z. (g) The Wonders in the Sun, page^ii. 
 line $ 3. (h) The Britifh Enchanters, page 12. line 1. (?) The 
 Wonders in the Sun, page 15. line 8. and p. 19. /. 13. (k) The 
 Devil of any thing, that is, Nothing. The Wonders in the Sun, 
 page 9. line. 16. (l) The Wonders in the Sun, Page 58. line pe- 
 nult, (w) Dramatis Perfonse, in fine, (n) The Epijlle JDedica* 
 tory of a Play caWd 9 An Aft at Oxford. Plays were ever account- 
 ed, as the genuine Kiftory of the Age. And in a Play calVd, The 
 Stage Beaux tofs'd in a Blanket, pagez\. line 51. If the Scene 
 
 be 
 
ia8 The Great Abufe of Mufick Part 11/ 
 
 Nation is reprefented as wholly addicted to fuch Diabo- 
 lical Practices. There can be no other Defign or Mo- 1 
 ral in the whole Performance, except it be to recom- 
 mend the Study o\Magick, and he who can patiently 
 fee and hear the one, hath made a great Step toward 
 the Pra&ice of the other. Here we have (pj Enchant- 
 ments with (/>) Rods, to make the (q) j 'acred Story more 
 ridiculous. Here we have Devils with (r) Infiruments 
 of Horror, and flouri(hing(/)of them to make Diver- 
 fion,* fome rifing from under the Stage, and others fly- 
 ing down from above ; fome (t) finging, and others 
 (u) playing upon Mufick ; fome (x) dancing, and o- 
 thers (y) attending on their Enchanters • fome Qc) rang'd 
 in order of Battle, and others (a) fighting in the Air. 
 Here we have (b) Hell reprefented as a Jeft, with' 
 Tombs and Dungeons, and alfo with Men and Women 
 chain'd in Rows, and Devils for their Companions : 
 nay, carrying a Man to the Place of Torments, with a 
 Flottrijh of Mufick founding Triumphal! dire& Gppofition 
 to (V) the Joy of .Angels, at a Sinner's Converfion. Here 
 we have the dreadful Judgments of the Almighty 
 mock'd, fuch as (d) Thunder and fe) Lightning ; and al- 
 fo (f) raining of Fire from Heaven, as Go d formerly over- 
 threw Sodom and Gomorrah. And in fhort, here we 
 have any thing which can be invented to detract from 
 the Honour due to God, and give it to his Enemy. 
 
 be among Chriflians, I think it fhould be avoided only for the 
 fcandalizing of the weak j and I take the Poet to be inculpable, 
 fince he only draws from the Practice of the World, (o) Page i. 
 line 4. p. 4. in fine, and p. 16. (/>) Page i. in fine, (q) Exod. 
 7. 11, 11. (r) Page 16. line 15, &c. and p. 33. (f) Page 24. 
 line 21. (0 P a & e z l- line antepenult. (U) Page 33. (x) Page 
 24. line 8. (y) Page 24. line n. (z) Pagetf. line 22. and 
 penult. (a) PageH and 34. (b) Page zi. line II. He who 
 perufeth this Quotation, is defir'd to compare it with Piov. 21. 16". 
 and Mr. Mede's Difcourfe upon //, p. 3 r. (c) Luke 15. 10. 
 (d) Page 1. line 5. and antepenult. t with p. 33. /. 19. (e) Page 
 16. line 19. andj>* 34. /. 8. (f) Page^. line 18. 
 
 Fo 
 
 • 
 
Chap. 5 . The Great Abufe of Mufich. 1 2 9 
 
 For, Firfi, To (g) own the Devil as a God, or make 
 a Compact with him for the Gratifying of our Re- 
 venge, is a Sin fo positively forbidden in the firft Com- 
 mandment, and (h) other Texts of Scripture, as will ad- 
 mit of no Evafions. But here, left Men mould be ig- 
 norant how to ruin their Souls to all Eternity, this 
 (i) blafphemous Sentence is fpoken for their Imitation. 
 
 See it perfirm'd— and thou Jhalt be 
 Dire Inftrument of Hell, a God to me. 
 
 Secondly, To call the Devil* more than mortal Power, 
 and infer from thence, that it is a Frenzy to refifi him 
 and his Agents, is almoft as dreadful ,• and yet this is 
 the blafphemous Language of the Stage, and fuch a Com- 
 ment upon (k) St. James, as is only to be met with in 
 our Englijh Opera. 
 
 (/) Forbear rajh Mortal, give thy Frenzy ore j 
 For now thou tempt 7 ft a more than mortal Power. 
 
 Thirdly, To own the Devil as our Direclor in Diffi- 
 culties, our Protetlor in Dangers, and the Healer oi out 
 Infirmities, is beyond all former Examples, and to 
 pray to him as fuch, makes the Crime the greater. 
 
 (m) Rife, all ye Furies, rife and direB me ; 
 In you my Cure is, rife and protecl me. 
 
 Fourthly, When (n) St. John in a Vifion faw War in 
 Heaven, the Devil prevailed not, neither, after the firft 
 Battle, was his Place found there any more. This on the 
 
 (&) Hydafpes, Page 64. Line if. (fi) 1 Sam. 28, 7 and n, 
 compar'd with 1 Chron. 10. 13,-14. (i) The Britifh Enchanters, 
 Page 12. line zz. (k) Chap. 4.7. {I) The Britifli Enchanters, 
 Page 16. linez. (m) Pyrihus and Demetrius, Page 4.2. line 14. 
 fn) Rev. 12. 7, 8, 9. 
 
 K Staff, 
 
150 TheGreat Abufe of Mufich Part II. 
 
 Stage is an undervaluing of his Power, and therefore 
 he muft not leave off in fuch a manner, whilft the iV 
 etszit capable to affifthim. 
 
 (0) Fly quick, ye Demons, from your black Abodes 3 
 And try another Combat with the Gods. 
 
 Fifthly, David faith of God, (p) If I climb up into Hea- 
 ven thou art there ; and Daniel gives him this Character, 
 Q[) He revealeth the deep and fecret things : he knoweth what 
 is in the Darknefs, and the Light dwdleth with him. But 
 here we are told, (V) of climbing the Devil knows where ; 
 who is reprefented alio as (f) a moft fubtle Being, in 
 difcovering of knotty Points. 
 
 Sixthly,' The Scripturei do always exprefs the Re- 
 bellion of the Devil againft God, in Terms of the great- 
 eft Deteftation and Abhorrence, and take occafioi* 
 from his Punifhment to adore the Divine Jufiice ; but 
 here (0 he is reprefented as a poor Devil, and one who 
 is much to be pitied, becaufe he is fo miferably perfecu- 
 ted. As Perfection is a Suffering for Righteoufnefs 
 fake, fo, according to this Language, the Devil un- 
 dertook nothing but what was lawful and commenda- 
 ble-, his Caufe was like that of the Martyrs ,- his Suffe- 
 rings were like thofe who died in the Defence of the 
 true Religion , and God muft be a Tyrant for inflicting 
 fuch a Sentence upon him. 
 
 Seventhly, Praying to an invifible Being as prefent, is 
 an Act of Adoration dae to God $ but in thefe Operas, 
 it is frequently paid to the Devil. To omit what hath 
 been already quoted. 
 
 (u) Affifl, ye Furies, from the deep $ 
 Revenge, Revenge prepare^ 
 
 (0 ) The Bt ( itift Enchanters, Rige 32. Line 19. (p) Pfal. 139.& 
 (q) Dan. 1 1. 2i. (») The Wonders in ihe Sun, Va^e .44. line ult. 
 ([) Trie Wonders in the Sun, P^e $9. Line 19. (t) The SVon- 
 deis in the Sun, Psge 44. fins ;*. (u) Aifjno'-', Pjge iz. line 1. 
 
 (») Te 
 
C/iap. 5. The Great Abufe ofMufich 1 3 1 
 
 (x) Ye horrid Fiends of Hell, 
 My bur fling Bofom [well. 
 With Vengeance black and dire 
 This injur d Heart infpire. 
 (y) Furies ! give over ! 
 
 Spare me ! [pare my Lover J 
 (z,) Ye Furies feiz,e me : That is_, that fuch a Man 
 may be eas'd of his troubled Mind/ as it is 
 (a) there explain'd. 
 r (b) Furies, Ale&o, aid my jufi Defign.] 
 . (c) Arifeye Furies, awake and rage. 
 
 Spare us, good Lord, [pare thy People, and let not thefe 
 Iniquities be our Ruin. 
 
 Laftly, The Praiflng of the Devil, in Hymns for that 
 Purpofe., and in fuch Aiffcs of Adoration as are due 
 only to God, is a flaming Piece of Impiety, not infe- 
 riour to any of the reft. I fhall exceed the Limits of 
 our Operas, to mention one Song which cannot be o- 
 mitted. 
 
 (d) Hail, Powers beneath ! whofe Influence imparts 
 
 The Knowledge of Infernal Arts ± 
 By whofe unerring Gifts we move 
 
 To alter the Decrees above ; 
 Whether on Earth, or Seas, or Air, 
 
 The mighty Miracle we dare. 
 Whither on Beafis our Skill isjliewn, 
 Or human Forms , what's more than human owfft 
 
 This is but the third Part of the Song^ which con- 
 cludes with Invoking the Help, and craving the AJflflanci 
 t>f thefe Powers beneath ; but I fuppofe, the Reader doth 
 not defire that I mould have tranfcrib'd any more. 
 
 (x) Hydafpes, Page 64. line 6- (y) Loves Triumph, Page 14. 
 Vine penult, (z) Pyrrhus and Demetrius, Page 57. line 3. (a) 
 Line 8. (b) The Britifb Enchanters, page 30. line 30. (O Tho- 
 tayris, Page 29. line 14* (4) The Metamorphoii% Page 14. 
 
I 3 i The Great Abufe ofMufick Part IT. 
 
 I know not whether the Singing Mafiers do teach the 
 Young Ladies this Song for their better Improvement : I 
 am (lire that they do not want an Opportunity, fince 
 both the Mufick and Words are printed in (e) the Month- 
 ly Collections for that Purpofe. 
 
 But to conclude this Chapter with one of our late O- 
 feras. In that which is call'd, The Wonders in the Sun, 
 Gonzales and Diego are carried up by a Machine into 
 the Heavens, where they meet with a Devil, who 
 (f) is call'd, The Demon of Socrates , and, as we are told, 
 did belong to The World in the Sun. Upon his (g) En- 
 trance he is not willing to deceive the Audience, 
 but plainly tells them that he was a Devil, by (h) af- 
 firming that he taught the learned Cardan many things, 
 Trithmetheus too, Cefar, La Brojfe, and the occult Agrippa 
 were all his Pupils, befides a new Cabal of wife young 
 Men, call'd, The Rcjicrucian Knights, who were the ve- 
 ry Keys of the clofe Locks of Nature. He taught 
 GaJJ'endus in France, and Campanella, who were under 
 his Inftru&ion. I may alfo add, that he (i) fet our 
 Saviour on a Pinnacle of the Temple, (hewd him all the 
 Kingdoms of the World, and the Glory of them, and there- 
 fore was thought the fitteft Perfon to carry the ABors 
 through thefe other Regions, andfatisfy their Curio- 
 fity : Tho' perhaps this Story being recorded in a Book 
 which the Feet feldom minds, might flip out of his Me- 
 mory. 
 
 Having thus own'd himfelf to be a Devil, let us (ee 
 how he is carefs'd at his Entrance on the Stage. 
 
 (k) Gonzales to Diego. Silence, you Rogue, and down en 
 . y cur Knees', fee who comes yonder. 
 
 Diego anfwers. I amjhot, amazed, confounded, I never 
 faw Juch a Creature in my Life. 
 
 (e) O&ob^r, 1704. (f) Dramatis Pejfonae. (g) Vcgeio. Line' 
 ??. (h) L'j^c n. Line i£. (i; Match. 4, 5, 8. (>) Vagt 10. 
 line 34. 
 
 Then 
 
Chap. 5. The Great Abufe ofMufich 1 33 
 
 Then they both kneel ; whereupon the Devil imita- 
 ting the (I J Speech of the Angel to St. 3fe5»j very grave T 
 ly anfwerSj Ton muft not kneel to me, I am your Brother. 
 Upon this,, Gonz,alesh equally guilty with the Devil in 
 burlefquing the Scriptures, and (m) applying the 
 Speech of the Woman to Elijah on this blafphemous 
 Occafion. Oh ! mock me net, bright Vifion, I bejeech thee m 
 And Diego replies in the Language of (n) St. John, 
 concerning our Saviour, (0) O Lord ! Sir, his Brother, 
 what d'ye mean, Sir ? He is not worthy, Sir, to wipe your 
 Worjhip } s Shoes, Sir : O Lord ! you his Brother, [west Sir ! 
 
 After this he is call'd^ (p) Angel! (q) dear Angel I 
 (r) fiveet Angel ! (f) my kind Angel ! (t) my better Angel ! 
 («) my Angel, for that jliallbe the Name I'll call you. My 
 Life depends wholly on you. (x) My charitable Angel ! (}) 
 my good Genius ! (%,} my fweet Genius ! (a)guodSir ! (b)my 
 Life ! (c) my Preferver ! (d) my Life's Preferver J (e) my 
 Life's chief Happinefs ! (f) my Lifts dear Guardian ! (g) 
 my heavenly Protector! \h) the Soul of Harmony ! (i^ my 
 Comforter ! (k) my only Comfort ! and (I) my delicious 
 Blejfing ! He tells the Devil, that (m) the World ad- 
 mired his Fa?m ; fpeaking of a ridiculous Song, he faith, 
 (n) 'Tis all Seraphical, and like your felf. He prays 
 (0) that Heaven may requite him for his Kindnefs ; and 
 
 (I) Rev. 22. 8, 9. (m) z Kings 4. 28. (n) Page 11. line z. 
 (0) Matth. 3. ii. Mark 1. 7. Luke 3. 15. (p) Page 14. line 
 5. p. 3b. /. 11. p. ^. /. 20. and p. 43. A3 3. line 1. (a) Page 
 14. line $. p. 17. I ii. p. 19. /. 14. p. 28. L 28. p. 30. /. ir. 
 p. 45. /. 4. p. 55. I. 19. p.61. I. 25. and p. 66. /. penult, (r) 
 Page 14. Line 8. p. 27. /. 6. p. 29. /. 10. and p. 33. /. 20. ([) 
 Page 15. Line 3. and p. 18. /. ulr. (t) Page 11. Line 13. (u) 
 Page 13. line 16. (x) Page 27. A3 z. Linei. (y) Page rr. line 
 ulr. (z) Page 19. linez\. (a) Page 69. line 23. (b) Page 43. 
 JS 3. Line 3. (c) Page 35. line 20. (*0 Pa^fi 18. //we ult. 
 (e) Page 55. /ine 28. (f) Page 56. //we penult, (g) Page 27. 
 J/8* 2. (b) Page 35. UnezS. (i) Page 43. A% %. line 1. ( k) 
 Page 44. /iw* 14. (1) Page 44. /in* 2$. (Si) I%* II. /i»* 22. 
 00 #*ge $5, /iw* 18. (0; Pdfg* 35. /?«« *8. 
 
 K 3 con- 
 
1 34 The Great Abuje of Mufich Part IL 
 
 c onfeffeth his Obligation to the Devil, in this Expref- 
 ilon, (p)Oh! how >Jliall Iexprefs my Thanh, thou ^uin- 
 tejfence of Goodnefs ? And in the Conclufion, the De- 
 vil gives him this Admonition \ (q) When fometimes 
 you have an Hour of Leifure think on me your Friend ; to 
 which he makes this Anfwer, That III not fail to do> 
 m J glorious Angel, and for ever blefs the Occafion. 
 
 When (r) the Pharifees ' afcrib'd our Saviour's Mira- 
 cles to the Power of the Devil, and faid, that he had 
 an unclean Spirit, they were tax'd by him as guilty of 
 the Blafphemy aga'mfi the Holy Ghofv, of which wholoe- 
 ver was guilty, (hould not be forgiven, either in this 
 World, or in the World to come. Their Sin was unpar- 
 donable ,• I pray God, that thofe, which I have men- 
 tion'd, may not be fo too : Tho' I cannot think it 
 poffible for the Wit of Man, when affifted by the 
 Devil himfelf, to invent Words, which are more pro- 
 fane, outragious, daring provoking and blaffhemous, and 
 which in this Age of the World can be attended with 
 greater Aggravations, efpecially fince we are fuch (s) 
 incorrigible Fools, who make thefe things the Matter 
 of our Mockery, Paftime and Diverfion. 
 
 (?) Page a%. line 19. (q) Page 69. line 19. (>) Matth. 12. 31, 
 32. and Mark 3. 28, 29, 30. (s) Pro v. 14. 9. 
 
 Chap, 
 
Chap.6 . The Great Abufe of Mufick. 1 1 5 
 
 Chap. VI. 
 
 The Immodefty of thofe Songs, which are 
 taught to young Gentlewomen and others, 
 under the Tretence of their better 
 Education. 
 
 THO' the Abufe of Mufick, efpecially Vocal, is 
 ifioft fcandalous among the Vulgar People, and. in 
 the Play-Houfe ; yet it doth not flop at either of thefe 
 Places. There feems to be a farther Defign, namely, 
 to debauch thofe of better Fortune in the World, that 
 no Perfon, either high or low., rich or poor, in City 
 or Country, may, ifpoffible, efcape the Infection. 
 
 To have Skill in Mufick was always reckon'd 2l gen- 
 teel Accomplishment ; and that Perfons of a greater Fi- 
 gure may delight therein, there are continually finer 
 Songs compos'd than ordinary, with Mufick, confiding 
 of a greater Variety. This mews a greater Command 
 of the Voice, and therefore cannot be learn'd by an 
 ordinary Capacity^ nor indeed by any without the 
 Help of a Mafier. 
 
 The firft thing which I mail obferve in thefe Songs, 
 is the immodeft Treatment of the Nobility in their 
 Titles. When Words are fo horridly Profane, Filthy, 
 and Scandalous, that the Author and Compofer .were a- 
 lham'd to put their Names to them, nothing was for- 
 merly more common to promote the Sale, than to 
 place at the Beginning, A Song, the Words by a Perfon 
 of Quality, and the Notes by an emine?it Mafier, This 
 was ufually a Title to worfe than a Porter s Language, 
 a Scandal to the Nobility, and ought juftly to be r^ 
 fented accordingly. To reprefent Perfons of QuaV.ty 
 as Poets fit only for an Ak-houf Crowd, and making fuch 
 
 K 4 Songs 
 
I g6 The Great Abufe of Mufick, Part II. 
 
 Songs, which can be a Diverfion to none, but the de- 
 bauch'd and worft fort of People, is a notorious Rude- 
 nefs. It favours like a Gombination in the Poet, Com- 
 pofer, Printer, and Publifher of fuch Songs, to render all 
 other Perfons like unto themfelves, and unjuftly to 
 expofe the Peers of this Nation, as Patriots to their own 
 Impieties. The mentioning a Perfon of Quality as the 
 Author of fuch Poefy, is the fame as if a Man mould 
 place their Coronets on a Dunghil, or drag their Robes 
 in the Dirt ; and it is eafy to judge what Returns are 
 due to fuch a Compliment. This Method is exa&iy 
 defcribed by a (a) Great Mafter of Mufick, in thefe 
 Words, 
 
 JLet 'emfing on, an d for fair Silvias fake " 
 
 Some merry Madrigal to Mufick make ; 
 
 Then print the Names of thofe who fet and wrote 'em, 
 
 With Lords at Top, and Blockheads at the Bottom. 
 
 However, as I fuppofe that the Perfons of Quality 
 mentioned in fuch Titles, are of no higher Degree than 
 Ballad Singers, who make Songs for themfelves to fell, 
 and care not what Mifchief they do, if they can only 
 get a Penny ; fo I can fee as little Reafon to refped: 
 the Mafter of fuch Mufick for his Eminency. A Cheat 
 in a Pillory is in an eminent Station, and is properly 
 faid to be exalted above the Spectators. Thefe Mafters 
 are eminent for their Skill, but not for their Honefty. 
 They are known by their Fruits. Their Art is (hewn in the 
 Notes which they compofe ; and their Judgment, Reli- 
 gion and Virtue in the Subjects which they chufe. And 
 as at fuch times they have been afham'd to own their 
 Names ; fo there is Hopes, that in time they may be 
 afliam'd of fuch filthy Songs, and only fhew their Skill 
 
 (a) Henry Hall, OrgjnJfl of Hereford, in a Toem prefixed to 
 pr. Blow'* Aaipriiuu Anglicus. k ,»» J - 
 
 with 
 
Chap. 6. The Great Abufe of Mufick. 137 
 
 with fuch as are innocent, fober and modeft. 
 
 The former Songs being printed fingly, and confe- 
 quently not reduc'd to any Method or Order of Time, a 
 Monthly Collection was begun in February 1705. where 
 the Comfofers have been fo juft to the World, as'to own 
 their Works by prefixing their Names. This Method 
 is to be ftill continu'd, that he, who pleafes to buy 'ern, 
 may have a Collection wholly new, both of fine Songs 
 and charming Mufick. Thefe are Songs^ for Singing* 
 Mafiers to teach the young Ladier, as a genteel Accom- 
 plishment, to qualify them for Converfation with the 
 Men, that they may begin betime, and have a Bet-, 
 ter Breeding in their youthful Days, than fuch, 
 , who are not able to bear the Charges of a liberal Edu- 
 cation. Let us then fee what fine Language is put into 
 thefe Ladies Mouths, to double their Charms, to ra- 
 vifh their Hearers, and divert themfelves by fpeaking 
 what they fhould not think j as it may be met with in 
 the (b) Monthly Mufick. 
 
 The only thing, which I (hall take notice of in this 
 Chapter, is their Immodefty in enlarging fo much upon 
 the Argument of Love. This is very much out of 
 Character for the Female Stx % and efpecially for thofe 
 who know not what they mean. To give a full Ac- 
 count of this, is to* tranfcribe the whole Collections, 
 and therefore the Reader may fatisfy his Curiofity with 
 a few Particulars. 
 
 In the Tear 1705. (e) every Song treats on this Sub- 
 
 (h) To prevent Miftakes in the Quotations for the Year and 
 Month> the Reader is defired to take notice, that the Titles of thefe 
 Colleftions are many times printed falfe as to the Tear, the Printers 
 "being only at the Charge of one Copper Plate for each Month in feve- 
 verai Years, and corretting it with the Pen : And tho f I fuppofe, 
 that I have rightly quoted the Years when they were printed j yet if 
 he finds not the Quotations in the Year mention'd, the Fault may be 
 in mifplacing the Monthly Colledions. 
 
 (c) Here Ifuppofe the Year to begin with the Mxmih of January. 
 
1 38 The Great Abufe of Mufich Part II. 
 
 je&, except thofe in February perform'd before g)ueen 
 Anne upon New-years Day, the three laft in September, 
 for King Williams Birth* Day, and the laft in December, 
 being a Satyr upon the Female Sex • fo that there are 
 thirty three Songs on this Subjed, and only the firft- 
 Month without them. And as they can chufe other 
 Subjects for their Conforts before the Court; fo it is 
 pity that they are not obliged to do the fame in other 
 Places. 
 
 In the Collection for the Year 1704. there are two and 
 thirty Songs on this Subjed, fo that every Month is 
 ftuff'd with them, and there are only three Songs of 
 another nature, viz,, the firft in March, being an 
 Health to the King of Spain ; the firft in 'Jugufi, being 
 in praife of the Duke of Marlborough ; and the laft in 
 November, being in praife of the Devil, 
 
 I (hall not therefore tire the Reader with a Colle- 
 dion of all, which may be obferv'd in the eight Tears 
 laftpaft; but confine my felf to the Years 1703, 1704, 
 and 170? : Neither fhall I take notice of all the Ex- 
 preffions of Love, but only of fuch, where the Note is 
 above Ela, and the Hyperbole ftrain'd either to Blafphe- 
 my or Profanencfs. 
 
 As firft, when the Songs of a Lover makes his Mifirefs 
 a Goddejs, and confefs an Adoration. Thus it is in 
 ( d) thefe following Inftances- 
 
 (e) Cruel Silvia, do not flight me ; 
 Tou alone can eafe my Smart. 
 
 I fuppofe that there was no Defign in the Poet to 
 queftion God's Onmipotency ', but fuch a Conclufion doth 
 too naturally follow. 
 
 {d) For the future I fuppofe with the Printer, that the Year he- 
 gins in the November heforc. 
 {e) April, 1705. 
 
 (f ) Ni 
 
Chap- 6. The Great Abufe ofMufich 139 
 
 (f) No Torment like what I endure ; 
 For yon Tde live or die. 
 
 Ifuppofethat the Torments of the Damn'd are too 
 great to admit of an Inclination to Singing; tho' the 
 Poet is willing to wear off, and extenuate the Horror 
 of them. 
 
 (g) When Chloe fings the Univerfe is charm d y 
 And Heavn it felf with Harmony alarm 3 d. 
 
 This and the two folUowing make the Glories of Hea- 
 ven contemptible^ in the fame manner that the other 
 fpeaks concerning the Tunijhment of Hell. 
 
 (h) Celeftial Harmony is in her Tongue, 
 (i) Tet who'd not wi]h for the mufi f leafing Death ; 
 i. e. to hear a Woman fing. 
 Which mounts the Soul to Heaven with her Breath ? 
 
 The reft which follow are of the fame Nature. 
 
 (k) 3 Tis Jhe alone my Soul adores. 
 
 (I) Mezena doth my Heart infpire, like the H. Ghoft; 
 
 She warms my Soul with amorous Tire. 
 . (m) Thy Numbers all my Soul infpire. 
 (n) Say her Charms my Soul infipire, 
 
 Say my Heart is all on fire. 
 
 Tell her it's a Sacrifice, 
 
 Offered only to her Eyes. 
 
 jind tho the Flame's fo pure and clear y 
 
 It neer can any Mixture bear. 
 
 But kindled fir ft, and always burnt for her. 
 
 (f) April, 1705. (g) July, 170?. (h) Auguft, 1703. 
 
 (i) Auguft, 1703. (k) October, 1703. (I) November, 1704. 
 
 \m) February, 1704, {n) July, 1704. 
 
 (0) Lqvms 
 
140 The Great Alufe of Mufick Part II. 
 
 (0) Love's Almighty Tower, 
 (p) The Nymph aGoddefs reigns. 
 (q) Sabina with an Angel's Face, 
 
 By Love ordain' d for Joy. 
 (r) That lovely Angel's Face. 
 (s) Charming Creatun, evry Feature 
 
 Of the Goddefs I adore. 
 (f) He alone is worth my Care, 
 (u) The Nymph whom I adore f 
 
 According to this Language, and much more which 
 might be added, a Lover's only Heaven is to be in his 
 Mifirefs's Company, and his only Hell to be abfent 
 from her. This is hisGoddefs. She infpires his Heart. 
 He adores her, and fometimes her alone. Love, or 
 rather Luft, is adorn'd with the Attributes of God, fuch 
 as his Almighty Power, and Decreeing that which fhall 
 come to pais. This is the conftant Subjed: of our pre- 
 fent Mufick y and tho' it may feem trifling to carp here- 
 at ; yet I am fure that the Confequences thereof are 
 no trifling Matters. The frequent Repetition in learn- 
 ing to fing 7 and often in the fame Tune, ferves only by 
 Degrees to draw off the Mind from God, and weaken 
 the Force of Religion. It bewitcheth the Fancy, and 
 doth the more Mifchief, becaufe it is the lefs regarded, 
 and thought to be a Trifle. A Ship is never dafh'd in 
 Pieces, except in the Night, or when the Rocks are 
 under Water ; and therefore Marks and Lights are 
 placed for a Caution to the Mariners. Was the Bla- 
 fphemy more evident, allPerfons would abhor it^ but 
 in this Cafe it paffeth unfufpe&ed, and like Poifon 
 kills more effe&ually, becaufe no one takes notice 
 of it. 
 
 (0) Oftober, 
 {r) February, 1 
 (vj September, 
 
 1704. 
 
 7°5- 
 170$ 
 
 (/>) January, 
 (s) February, 
 
 1705. 
 1705. 
 
 (q) February, 
 (t) February, 
 
 1705. 
 
 1795- 
 
 As 
 
Chap. 6. The Great Abufe ofMufich 14.1 
 
 As the Nymphs are thus adofd; fo the Lovers in fuch 
 Songs frequently equal the Enjoyment of their Mifirejfes 
 to Heaven, as if the foet never heard of, or at leaft 
 never believM that there was any other than a Turkish 
 
 le. 
 
 (x) The blefs'd Effecls of Low. 
 
 (y) The Joy would more than Life fupply. 
 
 (&) Theje are Joys the Gods for Youth ordain, 
 
 (a) They wanted nothing but ever to love* 
 
 And 'twas all that to blefs them his Godhead could do, 
 
 i.e. Cupid. 
 Jf theyfiill might be kind, and theyfiill might be true. 
 
 Neither is it a Conjugal Love alone, but oftentimes 
 an unlawful Lufi, or afinfulPaJJion, which is thus ca~ 
 refs'd in our Modern Songs ; and it is well if the Words 
 arefram'd in fuch general Expreffions, as will admit 
 of both Conftrudrions. One Song is (b) an Addrefs to 
 a Whore, who is call'd in the Beginning a lovely Cbar~ 
 mer. Another (c) pleads for Whoring as ftrongly as 
 for Marriage, and joins both together. 
 
 She lives an anxious, dull, negleBed Life, 
 'Till {he becomes a Mi/trefs, or a Wife. 
 
 And the Mufician, to explain the Foet's Meaning, 
 hath repeated the Word Mifirefs more than once, to 
 lay the greater Emphafis thereon ; but the Word Wife 
 .only comes in at the Clofe, as but one Degree beyond 
 the dull neglected thing which the Poet fpeaks of. The 
 two following Verfes have a Mixture of Smut, and 
 'therefore I muft omit them. * 
 
 (x) May, 170J. (y) September, 1705. (z) November, 
 1704. {a) January, 1705. (b) June, 1704. (c) Oftober, 
 1704. 
 
 Ano- 
 
1^7 The Great Abufe of Mufich Part II. 
 
 Another (d) teacheth the Ladies, that when a Wo- 
 man is married againft her Will, her Duty is no more to 
 be minded, but (he ought to play the Whore with the 
 Man whom flie loves, and concludes with Smut for 
 this Purpofe. 
 
 In (e) another Song, a Woman is exhorted to be a 
 Whore, wifely to follow Senfe and Nature, and then the 
 Poet adds, 
 
 Oh then foe d be a charming Creature ! 
 
 Thus it is their Endeavour to debauch all the Sex, 
 and make Men live like Brutes, without any Diftin- 
 ftionj and for this Reafon, on fome Occafions they 
 declare their Opinion, (/)That 
 
 The abfent ugly are and old, 
 The prefent young and fair. 
 
 Another Song, (g) pleads for Whoring, and enforces 
 it with a Similitude^ butbecaufe it is fmuttily mana- 
 ged, I muft omit it. 
 
 In another Song (Jh) Marriage is expos'd, and Who* 
 ring commended. 
 
 My Stock can never reach a Wife, 
 It may a fmall retailing Whore ; 
 Let Men of Fortune buy for Life, 
 One Night's a Fur chafe for the Poor. 
 
 This is the Conclufion of the Song, and plainly 
 fhews us the Moral, and it may be obferved, that it is 
 the only Part which the Mufician hath contriv'd to be 
 repeated with Variety of Notes, as that which pleas'd 
 
 (d) March, 1704. CO September, 1704. (f) October, 1704- 
 (g) November, 1705. fl) May, 1708. 
 
 his 
 
Chap. 6. The Great Abufe of Mufick. 1 4.3 
 
 his Fancy beft, and was raoft ferviceable to carrv on 
 his Defign. y n 
 
 Another Song (i) pleads for Whoring as a Happinefs 
 and calls it being not confind by dull Refutation and as 
 zealoufly encourages the Trade of a Procurer or a Bawd 
 giving this Reafon for both, becaufe we have no Senfe 
 to know where we fhall go when we die. 
 
 Another (X) informs us, that if Maids are not mar 
 ried at eighteen, they will of Courfe be Whores, advi- 
 feth young Mifs to think betime of an Husband, and en 
 forceth this Advice with an unlucky Similitude. And 
 (/; another lpeaks to the fame Purpofe. 
 
 Truft not your Charms another Day, 
 But marry, marry, whilftyou may • 
 For Touth and Beauty foon decay. 
 
 Another ^pleads ftrongly for Inconftancy, and 
 profeiles a Refolution to aft accordingly. 
 
 But if e* re I get more Lovers 
 
 TU diffembleas they do\ 
 Forfince Lads are grown like Rovers, 
 
 Pray, why may not Lajfes too ? 
 
 Another (n) Song recommends to the Ladies, that 
 they would play the W*r* in private, but appear in 
 pubhck for chafi and fober Perfons. It tells uf that 
 Chaftity is an Extream and* Folly, and Vertue'is no- 
 thing elle but the Credit of being thought fo It ac 
 cordingly condemns Lavia, becaufe flie was afraid to 
 be* Whore; and commends Celiacs the wifeft Perfon 
 who * * 
 
 Pays a private Debt to Pleafure, 
 Tet for chafi in publick pajjes. 
 
 Now 
 
1 44. The Great Abufe ofMufick. Part II- 
 Now what young Lady can do amifs under fuch ex- 
 cellent Inftru&ions as thefe ? It is a hopeful Begin- 
 ning, efpecially vvhilft her own Parents encourage 
 the fame, and liberally pay for fuch an Education : 
 And a great Improvement muft be expe&ed when they 
 themfelves fliall afterwards defire her to let thefe Per- 
 formances be heard in publick. 
 
 In (0) another Song, Celinda being prais'd for her 
 Beauty, the Poet adds an Expreffion, which the Com- 
 fofer thus repeats; 
 
 And think, think, think the reft. 
 
 There is one thing more, for which the Young La- 
 dies are obliged to the Poets and Muficians, namely, 
 their helping them to fuch Love-Songs, as may ferve 
 to declare their Paffions, and give them an Opportu- 
 nity to court in Verfe, when their fine Voice doubles 
 the Gharm, and the Man who admires their Skill in 
 Singing cannot but admire their Skill in Exprejfmg their 
 Minds. In this Manner, a Lady who bluflies to hear 
 the firft Propofal from a Suitor, can readily make the 
 firft Propofal herfelf, and without Scruple tell her 
 Mind in this Method, that file is fick of Love, and 
 values him above all others : Thus, Q> ) 
 
 Tell Ormondo what Ibear, 
 Tell him how his Chains I wear y 
 Tell him all my Grief and Care. 
 
 Thus it is alfo in (oi) another ; 
 
 Ye Stars that rule my Birth, 
 
 The Man I love reftore. 
 
 Pity my Grief, this one Relief 
 
 But grant, I ask no more. / 
 
 {0) January, 1704. (f) Miy, 1705.- (3) July, 1705. 
 
 Reftore 
 
Ghap. 6. The Great Abufe of Mufich 145 
 
 ' Reft ore the Jewel of my Heart, 
 All other Lqffes I can hear, 
 Tho' he flies me and denies me, 
 He alone is worth my Care. 
 
 I might mention many others, but I fliall only add 
 (r) one more; 
 
 Conquering, O, hut cruel Eyes ! 
 
 Why with Rigour will you kill her, 
 
 Who adores you, 
 
 And imf lores you ? , 
 i Can you wifh to triumph more ? 
 Ceafe toffarkle withDifdain, 
 Ceafe to wound a bleeding Heart : 
 
 The Conqueft's Jure, 
 
 Your Slave's fe cure. 
 What Pleafure to increase the Smart ? 
 
 Who then can be fo hard-hearted, as to deny a Young 
 Lady, when fhe is panting, bleeding, wounded and 
 dying, implores his Afliftance, and expreffeth herfelf 
 in fuch moving Raptures ? 
 
 I am fenfible that I tire the Reader's Patience with 
 a ColleBion offuch Songs, and I wifh that he could be 
 entertain'd with thofe that are better. I could have 
 furfeited him from our Monthly Muftck, with fuch as 
 are wholly deiign'd to provoke Luft, and fuch which 
 are fmutty to a icandalous Degree ,• and can have no 
 other Tendency but the Debauching of Young Gentle- 
 women, before they know their Meaning, or are arm'd 
 againft them with a previous Education, or a Senfe of 
 Religion. But if the Reader is willing to know whe- 
 ther they are mifreprefented or not, he may view 
 
 (r) November, 1706. 
 
 L them 
 
146 The Great Abuje of Nhufich Part II. 
 
 them in (7) their own Garden, as they are planted by 
 the Poets, and improv'd by the Mafiers oiMufick. 
 
 It may alfo be,obferv'd, that where there are Words 
 Which will admit of a Double Entendre, or are liable to 
 an obfcene ConftrutUon, the Mufician feldom fails to drain 
 it to the worft Senfe by wanton and airy Mufick, &nd 
 efpecially by frequent Repetitions of that which is ex- 
 ceptionable, and a fliort Touch upon the Word, 
 which would better explain thzPoet's Meaning. 
 
 Lafilj, The Compofer now endeavours to fliew his 
 Skill not only in affecting the Paffions, but alfo in 
 frequent Repetitions of the fame Words, and in larger 
 Divifions of Notes to the. fame Syllable: Thus they fhew 
 the great Variety of a Voice, and by this Means they 
 take Care that the Words fhall not be known to the Au- 
 dience. Sim p fen , in his Compendium of Muficky (^0 dif- 
 approves of this Method, and advifeth the Compofers fo 
 to contrive the Notes that the Words may be plainly under- 
 flood. But he is an old Fellow, and not to be minded, 
 and was unacquainted with our later Defigns. If the 
 Words were underftood, they would be abhor'dbyali 
 fober People • and therefore our modern Improvements 
 m Mufick feems only to be contriv'd that the Poifon 
 may be conceal'd, and the Young Gentlewomen, who 
 are taught to fing, may be effectually debauched and 
 ruin'd in their Inclinations, before their Parents or 
 Guardians do fufpect the Danger. 
 
 And now for a Conclufion of this Chapter, I fhall 
 give the Reader a brief Account of fome Songs in the 
 
 (7) November^ 1705. in two Songs. February, 1704. Marcty 
 1704. December, 1705. January, 170s. twice. March, 1705. 
 May, 1705. June, 1705. April, 1706. May, 1706. fcep- 
 tember, 1707. November, 1708. January, 1708. iMay, 1708. 
 in two Songs. September, 1708. February, 1709. April, 
 1709, in two Songs. May, 1709. July, 1709. September, 
 1709. December, 1710. May, 1710. July, 1710. (t) Page 
 114. Edit. Anno 1678. 
 
 late 
 
 ■ 
 
Chap. 6. The Great Abufe ofMufuh. H7 
 
 late Year ; many of them are (u) wholly upon the Sub- 
 ject of Love. Here (x) Women tttador'd, and call'd 
 (y) the Heavenly Fair. In one Song (z,) composed for a 
 Young Gentlewoman to learn, / all the Virgins are repre- 
 fented as addi&ed to Whoredom, when they feem to 
 be moft (hy, and their Bluflies do only betray their 
 Inclinations. In other Songs, the Smut and Nafimefs 
 is (a) furprizing, and beyond all former Examples. I 
 can only dare to fubfcribe to Inftafices. 
 
 In the firft, there is a moft blafphemous Defcription 
 of carnal Copulation, as far excelling the Happinefs e- 
 venof the Saints in Heaven, and affronting the Deity 
 it felf in a worfe than Lucifer ian Style. 
 
 (b) He $ more than Man tfho'ira Kifs allow' d ; 
 But who enjoys you is all o'er a God. 
 
 The laft Line is order'd by the Mufician to be repeat- 
 ed three Times with Variety of Divifons and other 
 curious Airs, which may hide it from the Hearer, but 
 with fuch foft moving Notes, as can hardly fail to 
 corrupt the Learner. 
 
 In the other there is an expofing of Marriage, villi- 
 fying the Clergy, commending of Whoredom, as or«* 
 iain'd by God, making him the Author of all fuch Vii- 
 lanies, and giving the Lie to the Scriptures all in one 
 Breath. 
 
 (c) The World and Nature hear one Date, 
 
 The Law (for Marriage) was introduced of late. 
 Not by God, who would have us all live in 
 common, according to the ?oet y s Notion. 
 
 (u) December twice. March, April, twice. May, July, Sep- 
 tember, twice.- Oftober twice, (x) February and September. 
 (y) June, (z) Auguft. (a) December, May and July, (b) Au* 
 guft\ (c) Otfober. 
 
 L z And 
 
148 , The Great Abufe ofMufiek Part II. 
 
 AndUwas the cunning, cunning, cunning Priefithat 
 
 made 
 Of flighted Vows a fokmn Trade. 
 
 The Clergy was oblig'd to the Poet for his ufual Ci- 
 vility ; however the Compofer was willing to contri- 
 bute his Share by lb often a Repetition of his. beloved 
 Epithet. 
 
 There is more to the fame Purpofe, in which God 
 is reprefented as the Author of Sin. but I have tran- 
 crib d too much already. 
 
 - 
 
 C H A P. VII. 
 
 The Trofanenefs of thofe Songs which are 
 taught to Touno Gentlewomen and others* 
 under the xretence of their letter Edu- 
 cation. 
 
 Off, 
 
 nr *HE laft thing which I fhall mention concerning 
 JL the Songs, which are taught to Toung Gentlewomen 
 and others, is their Profanenefs. 
 
 The Divine Adoration, which a Lover is fuppos'd to 
 pay to his Mifirefs, or even a Miftrefs to her Lover, 
 with the other Particulars mention'd in the former 
 Chapter, need not to be again repeated. The Ex- 
 preffions to Cupid and Venus are not in the leaft inferi- 
 our to the other. Thefe are fuch whom the Heathens 
 worfhipped as the God and G odd efs of Love. To their 
 Images' were Sacrifices offer'd and Incenfe burnt; Of fuch 
 as thefe it is, that God faith, {a) I am the Lord, that is 
 my Name, and my Glory vnll I not give to another, neither 
 
 ( a) Ila. 41. 8. 
 
 mf 
 
Chap. 7. The Great Abufe ofMufick. 149 
 
 my Trrtfe to graven Images ; and accordingly he tells us 
 in the firfi Commandment , that We muA have no other 
 Gods before him* Befides, the Children of Ifrael 'were 
 Commanded (b) to make no mention of the Name of other 
 Godsy neither let it be heard out of their Mouths, I am 
 not for a fuperftitious Interpretation- of thefe Texts, 
 and yet I muft think that they forbid our treating of 
 the falfe Gods, as we treat the true one, or elfe they 
 forbid nothing. And as the Poet hath no Necefficy to 
 let his Fancy run this Way, fince he may choofe what 
 other Subjects he pleafes, fo is he the more iriexcufa- 
 ble. Let us then take a View of fuch Language as 
 is composed and fet for Young Ladies to learn, as it may 
 be fucceffively met with in the Space of two or three 
 Years. . 
 
 (c) Love in her Bofom end my Care, 
 Fix a willing Empire there, 
 
 (d) Cupid infirucl an amorous Swain 
 Some Way to tell the Nymph his Vain, 
 
 And then it follows, The GW replied} W 
 
 (e) Venus be thou to morrow great, 
 
 Thy Myrtles (tfaWy thy Odours bnrn y 
 And meet the favrite Nymph in State, 
 Kind Goddels, to no other Towers 
 We to morrows Joys will own. 
 Thy darling Loves foa'll guide the Hours^ 
 And all the Day be thine alone. 
 
 hilA 
 
 In the next Song, 
 
 O Love, try every Powerful Daft , J (<w 
 To melt her ley , frozen Heart, 
 
 _ - , , ■ . . : u] (\ ' ■■■. , i 
 
 (b) Exod. 25. 13. and Jofh. 2$. 7. if) Much, 1 795 -, i»i 
 (4) May, 170$. (e) June 170?. -, ^-1 
 
 L .5 CfF-d- 
 
1 50 The Great Abuje ofMufick. Part U. 
 
 (f) An amorous Swam to Juno pray* d 
 
 r The, Goddefs thunder* d from the Sites 
 
 And granted his Fequefi. 
 
 (g) Great Artifb Love thefure Foundations laid, 
 And out of me another World hath made. 
 
 In the next Song. 
 
 Cupid, would you exert your V.ower, 
 jindjierce the cruel Celia's Heart ; — • 
 — The Aft in you would Godlike prove, 
 Tp.favea Wretch , elfe dies for Love. 
 
 After a Colle&ioii of Smut and Naftinefs, the Song con- 
 cludes thus i 
 
 (h) Thefe are Joys the Gods for Touth ordain. 
 (i) Venus reigns in my Breaft. 
 (k)Whifper, Cupid, to my Fair*, 
 
 Tell her gently in her Ear, &C. 
 (I) The God of Love, 
 (m) Love's Almighty Tower, very often repeated in 
 
 the Mufick. 
 (n) Love faw them—— — • His Godhead -. 
 (0) Sabina with an Angel's Face, 
 
 By Love ordain d for Joy. 
 
 A little after; 
 
 The God of Love enrag'd to fee 
 The Nymfh defy his Flame • 
 Tronouncd this mercilefs Decree 
 Againfi the haughty Dame? 
 (f) Grant, JoVQ. 
 
 • — (A July, 170} . (g) O&ober, 170^ (b) November, 1704. 
 ft) J«ly» *7°4 fit) Ibid. (I) September, 1704. (m) Ofto- 
 fcr, 17Q4. ( n ) Jmuary, 1705. (0) February, 170$. f£).Fe- 
 Jwufiy, ?7oj. 
 < Tt (q)Im 
 
Chap. 7. The Great Abufe of Mufich. 1 5 1 
 
 (q) I'm Giipid^ Warriour, i. e. lifted under his Banner, 
 (r) Te Stars t hat rule my Birth, 
 The Man ' I lovtreftore. 
 t 
 
 The next Song. 
 
 Cruel StarSj who all conffin 
 
 Toblaffi my Love with hopelefs Fire, 
 
 Set my Qrmondo free, 
 (f) TeGcdsIonly wife todie. 
 
 Oh, in Pity eafe me. 
 (t) Queen of Darknefs, fable Night, 
 
 Eafe a wandring Lover s Pain. 
 (u) Say, Pleafures Goddefs. 
 
 Here we have Cupid adord as 9. God; as one who 
 hears and anfwers our Prayers ,- as one who is 
 moft powerful , as the Great Creator of the World ; as 
 a Saviour of thofe who muft other wife die for Love ; 
 and as one who guides us by Infpiration, and reveals to 
 us what we ought to know by fecret Whifpers ; and 
 confequently as Father, Son, and Holy Ghoft ; and in- 
 deed I thinks as all in all. Here we have him repre- 
 sented as Almighty, and the Singer expreiTeth his.Re- 
 fpe&s in Terms more like to a Baptijmal Vow, than a 
 Song composed only for Diver fion. 
 
 Here we have Venus ador d as the alone -Goddefs, 
 Juno as one who thunders from the Skies/ the -A/007* as 
 the Queen of Darknefs., the Stars and all the Hofl of 
 Heaven, asfuchwho rale our Birth, and confequent- 
 ly fuch to whom we owe our Being ,• and the Gods m 
 general j that is,, all the Pagan Idols, as fuch who 
 ought to 'be wtrfliipped, praised and adord. And the 
 Addrefs (x) made to Cupid, confifts of fiich Mufick as is 
 
 (q) March, 1707. (r) July, i7c ? -. (J) Augaft, 1705. 
 (/) September, 17-5. (v) September, 170c. (x) July, 171 
 
 1 4 
 
1 5 2 The Great Abufe ofMufich Part II 
 
 grave and folid, more like to that of our Cathedrals than 
 that whichis ufually fet for thQ Flay-houfe. 
 
 This is the Mufick of a Nation profeffing Chriflianity 3 
 and pretending to be the moft reform r d of all. And 
 if we look farther into the Monthly Collections, we may 
 meet with more to the fame Purpofe. There Cupid is 
 (a) pray'd to, as (e) the God of Lwe, and as (f) a gen- 
 tle Being to infttud us- There he is (g) own'd as a 
 God, and (h) reigning on his Throne, who (ij hath 
 a prevaling Towgr, with (k) whom it is in vain to con- 
 tend.There he is reprefented as (I) the mighty Conque- 
 ror of Hearts, one whom (m) no Power can withftand, 
 but he rules the World, and all things therein, and one 
 (n) who fits, like Chrift Jefus at the Day of Judgment , 
 tp pafs Sentence, and reward every Man according to his 
 Deeds. The Hymn in his Praife confifts (o)of Serif ture 
 Language, and therefore the Beginning muft not be o- 
 mitted. 
 
 Hail to Love, and welcome Joy, 
 Hail to the delicious Boy. 
 
 Here we have z\fo Apollo fpokenofas (p)zGod, 
 and the Ddian God- Here Venus is (q) implor'd, as a 
 Deity, and the Queen of Beauty. Here Bacchus is ac- 
 knowledge as 0) the God of the Vine, and as (f) one 
 who gives the only true Pleafure. One Expreffion 
 may give the Reader a Taft of the reft. 
 
 (0 27/ offer, all my Sacrifice 
 
 Henceforth to Bacchus Shrine : 
 
 ^ , _ — , __ , 1 
 
 (d) Auguf\ ijbti. (e) December, 1710. (f) March, 1708. 
 
 (£) J anu f/j l 7 7- W J ui Y» T 7°7. (0 March, 1707. 
 (k) January, 1706. (I) December, 170S. (m) January, 1709. 
 (-;i) juuc, 17Q6. (q) July, 17:7. (p) December, 1710. 
 (q) November,, ijqj. (>) April, 1708. (f) Auguft,' 1707. 
 (t) December- 1768, l " • ' ■* ■ : ' ,J 
 
Chap. 7. The Great Ahufe of Mujick 1 5 3 
 
 The merry Qod nier tells us Lies, 
 There's no Deceit in Wine, 
 - \ 
 Accordingly in thefe Songs, (u) the Liquor is rec- 
 kon'd to be divine. Drunkenness is often (x) com- 
 mended, or at leaft the Retellings of a jovial Com- 
 pany, and to equal it with the Joys of Heaven, the 
 Drunkard is faid (j) to find all that he can wijhfor in a 
 Glafs. And the Charatler given of Wine is, That 
 
 (&) This alone true Pleafures can give> , 
 
 Since 'tis the jolly Toper that knows how to live. 
 
 Nay, to gp farther yet, this very Vice, which was 
 formerly reckon'd the greateft Scandal and Shame to 
 the female Sex, is now (a) reprefented as a Qualifi- 
 cation and an Accomplifhment ; and to promote 
 it among them, here are Variety of (b) Healths, the 
 Words fit for the Ale-houfe, but the Notes ufually fit- 
 ted for the Ladies. According to this Scheme of E- 
 ducation, the utmoft Aim is to qualifie Mifs for 
 the Tavern, if not for a worfe Place : and if lhe hath 
 learn'd to take off her Glafs, with a fine Air, and 
 knows how to divert the Company with Songs fit 
 for the Occafion, flie cannot fail to become the 
 Toaft of the Town, and to be admir'd by all for her 
 rare Performance. 
 
 (u) November, 1709. (x) January, 1704. December, i7°7- 
 January, 1707. June, 1708. November, 1709. February, * 
 1709. September, T709. Februaiy, 17 10. March, 17 10. A- 
 pril, 1710. twice. May, 1710. June, 1710. July, 1710. 
 (y) April, 1710. (z) July/1710, (a) July, 1710. (b) Janu. 
 a7, 1704. March, 170,3. Auguft, 1704. July, 1706. Sep-, 
 tember, 1706. December, 1707. February, 1707. April 3 i707. 
 twice. June, 1707. April, 1708. June, 1708. July, 1708. 
 twice. Oclober, 1708. December, 1709. February, 1709, 
 May, 1709. June, 1709. July, 1709. Oftober, 1709. Fe- 
 bruary, 17 10. May, j 7 10. June, 17 10. Augult, 171Q. twice. 
 
 I 
 
1 5( 4 The Great Abufe of Mufick Part II. 
 
 I am not for leffcning the Merit of any brave Hero 
 of this Age, and readily own that there is a He- 
 lped which ought in Juftice to be paid to fuch, who 
 faithfully ferve the Government • tho' I think, that 
 there is a much better Way for a Young Lady to ex- 
 prefs it. What hath fhe to do to drink Healths, or 
 learn fuch Songs as are defign'd for this Purpole ? Or 
 what is any Perfon the better for fuch a Pra&ice ? 
 To drink a Health to the Church of England is no Sign 
 that we are true Sons of that Church, fince fhe doth 
 not require fuch an Acknowledgment, but preffes 
 Sobriety upon us. To drink an Health to the Jgueen, 
 whilft we fpend the Money that fhould pay the 
 Taxes and fupport her Government^ is no true Sign of 
 a good Subjecl. To drink a Health to any other doth 
 too often increafe the Sin of Drunkennefs, and it adds 
 nothing to the Health of another, whilft we thus 
 deftroy our own. And tho' thefe things may be in- 
 offenfive in themfeives, yet we fliould not be either 
 the worfe Chrifiians or SubjeBs, if we laid them whol- 
 ly afide ; neither would the Poets and Muficians be lefs 
 efteem'd, if they employ'd their Fancy another Way. 
 
 To proceed ; Here the Liquor (c) muft be accounted 
 divine, and Drinking commended as bringing with it 
 (d) Joys above Meafure. And tho* St. Paul blames 
 that Expreffion, (e) Let us eat and drink, for to mor- 
 row -we die, and plainly tells us, left we fliould be 
 deceiv'd, that fuch- evil Communications will corrupt good 
 Manners ; yet they (f) drollupon Sobriety, and enlarge 
 (g) on that Inference which the Afoflle cautions us to 
 avoid, as if they refolv'd in defpite of all Admonitions 
 that no Method to encreafe Debauchery fhould efcape 
 them : and they (h) infift oh it in fucha Manner, 
 
 (() November, 1709. September, 1707. {d) Ibid. 
 
 (a) \ Cor. 15. 31, j.j; (f) November, 1708. 
 
 (») September, 1706. July, 1707. (//) July, 1710. 
 
 that. 
 
Chap. 7. The Great Abufe of Mufech 155 
 
 that the Ladies as well as the Clowns may be infefted, 
 arid their Manners corrupted by fuch Communications. 
 
 I have (hewn the Reader how the young Ladies may be 
 taught to exprefs their Veneration toward the falfi 
 Gods of the Heathen. If they have a Mind to fing an 
 Hymn in Praife of the Devil, and Defiance of God, 
 there is (i) an Bail Towers beneath compofed for their 
 Ufe, inferted in thefe Collections, and fet to Mufick 
 with Notes like a fupplicatory Anthem. All this is very 
 different from the Refpe&s, which are ftiewn to the 
 True God. When they fpeak of him, they alter their 
 Style. There is no fuch Attribute given to the Chri- 
 stian as to the Pagan Deity $ and np Perfon in the ever 
 BkJJed Trinity hath fuch. Epithets beftow'd on him, as 
 are freely beftow'd on Cupid. 
 
 The Veneration which they have for the true God 
 may be feen in a few Inftances. 
 
 Firfi, In undervaluing of his Majefiy. 
 
 (k) If the valiant Eugenius hisVraife you refufe, 
 What Hero on Earth, or what God will you chufe ? 
 
 Here we may fee how the Poet forces his Wit into 
 Profanenefs, when he might fo eafily have avoided it, 
 and the dull Jade is fpurr'd into the Lake againft her 
 Inclinations. 
 
 Secondly , In undervaluing of his Providence, and re- 
 flecting upon it. Man was made after the Image of 
 God, and therefore was the Glory and Wonder of the 
 Creation. How gratefully this is acknowledged, may 
 be feen in Q) a Song upon a Lap-dog. 
 
 How willingly would I refign, 
 And quit my nobler Form for thint^ 
 Forego my Reafon, all to be 
 A little pretty Cur like thee I 
 
 (7) November, 170*. (k) September, 1706* (/) March, 1708. 
 
 Thus 
 
1 5 6 The Great Abuje ofMufick Part IL 
 
 Thus when a Lover dotes upon his Mifirefs, and 
 thinks that he cannot obtain her, then God is alfo 
 blam'd, and his all- wife and wonderfiil Methods in the 
 Cteation is call'd in queftion. 
 
 (m) Why was Celfe made fo fair ? 
 Why, ye Powers ! did ye befiow 
 So much Bounty here below ? 
 Why fo many Charms in one, 
 And yet to be pojjefs'd by none ? 
 
 And tho' the Scriptures exprefs the Juftice of God in 
 fuch Terms, which may raife in us the greateftEfteem 
 and Adoration ,• yet here the dired contrary is as po- 
 fitively aflerted, that 
 
 (n) Heaven is partial. 
 
 Thirdly y In expofing of Marriage, the Ordinance 
 which God hath appointed to prevent Fornication, and 
 taking occafion from thence to (o) burlefque th^ Scrip- 
 tures, ridicule the Expreffions in our Liturgy, and 
 fcandalize the Clergy. 
 
 And fourthly. In undervaluing the Joys of Heaven, 
 in comparing other things of (mall Value therewith. 
 I need not tranfcribe what I have already mention'd, 
 and fhall add but one Inftance. 
 
 (p) Our Ordinance 'Board fuch Joys doth a ford, 
 That no Mortal more can defire. 
 
 This is a Specimen of the good Divinity which the 
 young Ladies may learn from thefe excellent Songs; I 
 (hall now add their curious Morality. This muft be fine, 
 
 (m) April, 1704. (n) September, 1710. {0) April, 1708. 
 Oftober, 17 10.. (?) Augutf, 1708. 
 
 fince 
 
 
Chap. 7- The Great Abufe of Mufich 15J 
 
 fince it comes originally from the Play-houfe^ that in- 
 comparable Nurfery of Religion and Virtue, which is 
 fet up for Reformation of Manners. Accordingly here 
 we have Fornication and Adultery exalted to the Skies, 
 and a Chri/tian's Hafpinefs made to confift in gratifying 
 his Lufts without Diftin&ion. But if Cupid and Venus 
 are not fufficient, let (q) Bacchus be implor'd to fill the 
 fprightly Bowl, and then the Votary (hall be eas'd of all 
 his Troubles. 
 
 But to proceed, when People knew not the right 
 Method of Education, Swearing and Curfing before 
 young Ladies was reckon d a Breach of good Behaviour, 
 and therefore a civil Atheift would forbear it. Mr. 
 Collier tells ns, (r) that this Cuftom in his Time feemd 
 to go upon this Prefumption, that the ImpreJJions of Religion 
 are ftrongeft in Women, and more generally fpread. And 
 that it muft he very dif agreeable to them to hear the Majefty 
 of God treated with fo little Refpecl. f Befides, Oaths and 
 Curfes were reckoned a hoifierous and tempefiuous fort of Con- 
 verfation, generally the Effecls of Pajfion, and fpo ken with 
 Noife and Heat. Swearing and Curfing formerly fook'd 
 like the Beginning of a Quarrel, to which Women had an 
 Averfion ; as being neither armd by Nature, nor difciplind 
 hy Cuftom for fuch rough Vifputes* And therefore a well- 
 bred Man would no more [wear or curfe, than he would fight 
 in the Company of Ladies. But left fuch a Nicety or 
 Squeamifhnefs fliould fpoil good Company^ the La- 
 dies themfelves are taught to [wear and curfe like fo 
 many Grenadiers ; and that not only when they are in 
 a Heat and a Paffion, but when they are fedate, and 
 it.paiTes for Diverfion. Accordingly in thefe Songs, 
 the Name of 0) the Lord, and (t) our God is fometimes 
 taken in vain. Sometimes they [wear (u) by God, 
 fometimes (x) by the Wounds of drift, fometimes (y) 
 
 (q) June, 1703. (»•) Short View of the Stage, p. 59. 
 
 <;) Auguft, 1708. \t) Auguit, 1708. (a) November, 1710. 
 (x) Augutf, 1708. and November, x 708, twite, (yj December* 
 1710. " 
 
 by 
 
%8 The Great Abufe of Mufich Part II. 
 
 by tht. Hooks or Nails that faftned him to the Craft, 
 fometiities by (z>) their &>*//, fometimes by (a) their 
 jF*/M, or good Faith, fometimes (b) by their Troth, and 
 fometimes by (c) all that's good, and fometimes by (J) 
 a Jft/r, (0 by J$f#} ^d (f; by Bacchus. 
 
 Sometimes they are taught to curfe that (g) the 
 Tlague, and (h) the Pox may light upon, or take other 
 PerTbns or Things that (0 they may be danin'd, and 
 (k) the Curfe may light upon their Friends'. Some- 
 times they wifh of others', that (I) the Devil may take 
 them, and on fuch an Occafion the Compofer to carty 
 on the Defign hath taken care that (m) the Word Devil 
 fliail be repeated four times by the young Lady, as that 
 whereirithe charming Muflck confifts, thereby to wear 
 cffthe:Horrour, which fuch an Expreffion fhould 
 leave on another Occafion. And at another time they 
 wifh that they themfelves might (m) be ftruck dumb, 
 which indeed would be a Mercy, unlefs they imploy'd 
 themfelves better than in learning fuch Songs. In 
 00 one Song there is this Expreffion, Curfe on the Un- 
 believer, thereby burlefquing the Scripture 9 %nd making 
 the Nature of Faith to confift only in believing the 
 brave Exploits of the Duke of Marlborough. Now tho' 
 this Curfe may reach but a few j yet there is QO ano- 
 ther, which takes in a greater Number, and cannot 
 but be very diverting, when it comes from a Lady's 
 Mouth, it being an Expreffion, wherein her own 
 Sex is fo nearly concern'd. 
 
 (zj November, 1710. (a") Auguft, 1708. January, 1706. 
 Anno 1704. A Mosk Mdrefs to the French King, (b) September, 
 1709. (0 December, 1705. (d) May, 1708. (e) April, 1706. 
 May, 1708. (J) November, 1709. (g) November, 17 10. 
 (h) November, 1708. Augult, 1707. twice. December* 1709, 
 February, 1709. April, 1710. Auguft, 1710. (i) November, 
 1709, twice, (k) March, 1709. (I) April, 1706. (m) April, 
 1706. (n) Augutf, 1708. (0) Auguft, 1704. (p) December, 
 1704. 
 
 I 
 
 
Chap. 7. The Great Abufe ofMufick. 159 
 
 I wifli Unhappinefs on all ( Men) 
 
 Who whiningly perplex 
 Themjelves hereafter on that Score (of Love) 
 And may that Man he damn'd, that's more. 
 
 That ever trufts the Sex. 
 
 I fhall not curfe with the Poet ; but it is to be wilh'd, 
 that every one, who fings fuch Songs, was obliged to 
 pay for them according to the Statute againft fuch 
 Profmenefs ; and that thzCompofer and Poet were oblig'd 
 to give Satisfa&ion to the Ladies for fo horrid an Af- 
 front put upon their Sex. It is ftrange how any Per- 
 fon can fing fuch Words, which muft one Day be re- 
 pented of, or take pleafure in that, for which he muft 
 afterward be forry. This Confideration fliould fpoil 
 the Mufick, and render it harfh and difpleafing. 
 
 Another Vice which I fhall mention is Pride. This 
 in Scripture is reprefented as (^ ) a grievous Crime, 
 VfhichGodrefe/ls, which goeth before Defiruclion, which 
 caufeth Contention and Shame, which is hateful both to 
 God and Man, and which formerly caft the fallen An- 
 gels out of Heaven. In thefe Songs the young Mi fs is 
 exhorted (r)to call Pride to her Aid, as if it would not 
 come faft enough of courfe • which in (s) another 
 Song is reprefented as a Guard to prevent the Corrup- 
 tions of frail Nature. One of (t) their Expreffions I 
 fiiall make bold to tranfcribe at large, 
 
 — —-Pride, 
 
 A noble Guilt, fence Angels fell, 
 To be like them our Heaven denfd. 
 
 (q) I Pet. $. 5. Pro v. 16. t8. andi$. io. and u. 2. and 8.13. 
 Pfai. 101. 5. Ifa. 14. ii, 12, 14. (r) June, 1703. (s) Sep- 
 tember, 1707. (t) Auguft, 1704. 
 
 Hers 
 
1 60 The Great Abufe ofMufick. Part II. 
 
 Here is at once a triple Difcharge of Artillery 
 againft Heaven, to ftorm it by Force, and dethrone 
 the God, who dwells there. 
 
 Fir ft, }n vindicating the fallen Angels, or ( to fpeak 
 in other Words,) in excufing and pleading for the Devil. 
 Such, who make Hymns in his Praife, may perhaps 
 think themfelves oblig'd to vindicate him at another 
 time. The Scriptures tell us, that as for the Angels, 
 which kept not their fir ft Eft ate,, but left their own Habita- 
 tion, God reftrved them in everlafting Chains under Dark- 
 nefs, unto the Judgment of the Great Day. . Now, what 
 was all this for ? If we; will believe the Poet, it was 
 a noble Action which they did, and confequently nd 
 Crime at all. In fhort, they were condemn'd. for 
 their Pride (as the Poet owns) for their Rebellion a- 
 gainft God, and afFefting to be like him. This is the 
 Feet's noble A&ion. The Horror, of the Words will 
 not admit a long Refle&ion, and therefore I only beg 
 the Reader to join with me in this Petition, 
 
 From fuch profane And blafphemous Exprcjfions^ Good Lord 
 deliver us, 
 
 Seco?idly, As the Poet excufeth the fallen Angels ,• 
 fo confequently he refle&s on God's Juftice in infli&ing 
 fuch a Punifhment on them. They did a noble A&i- 
 on, and it was imputed to them as a Guilty and they 
 were caft out of Heaven for it. According to the 
 Toet's Language, it was fo noble as to deferve our Imi- 
 tation, and it will be our Honour to be like them, 
 tho' we are punifh'd for it. Horrid Impiety ! Are 
 thefe Songs fie to delight us ? Could the Devils fing 
 according to our Scale of Mufick, they muft be oblig'd 
 to the Poet and Compofer for furnifhing them with fuch 
 a Song, fince I think, that they could hardly have iim 
 vented the like. It is finely worded, to comfort them 
 in their Chains, and vindicate their paft Behaviour. 
 
 The third Stroke in thefe Lines is the extenuating 
 the Torments of the Danin'd and the Joys of Heaven, 
 by comparing them to the Lofs or obtaining of a Mi- 
 
 ftrefs - 
 
Chap. ^. The Great Abufe of Mufick. 161 
 
 ftrefs. What is Hell according to this Defcription? 
 It is to be like them our Heaven deny' J. To be debarr'd 
 from all fenfual Pleafures and Enjoyments. Accord^ 
 ing to this Account the Blejfed Angels are in a fad Con- 
 dition, for they neither marry, nor are given in Marriage^ 
 and are in the fame State with the Devils. If we be- 
 lieve the Poets, then notwithstanding the different No- 
 tions in Scripture to the contra ry 3 they are both de- 
 ny'd Heaven alike. And what is Heaven, according 
 to the Poet ? It doth not come up to the Turkijh Pa- 
 radife, to be enjoy'd after Death. The Poet s teach the 
 young Ladies that they fhould not wait fo long. They 
 tell them of a quicker PaiTage to it. Enjoy your 
 Pleafures ; gratify your Lufts and Paffions, and you 
 are in Heav'n. Live like Brutes, and you are the 
 Glory of your Sex. This is admirably well fuited to 
 deftroy the Scripture Notion of Good and Evil, together 
 with the Notion of Virtue and Vice ; and the Poets may 
 quickly deprive God of his Deity and Authority, and 
 even of all Refpe(5t, if they can but prove him a Liar. 
 That the Defign of thefe Songs is wholly to extir- 
 pate all Senfe of Religion and Honefty, to banifh all fe- 
 rious Thinking and Refledion, and wholly to lull the 
 Confcience alleep, is evident from what hath been al- 
 ready mention'd, and therefore I fhall only add two 
 more Expreffions to the fame Purpofe. 
 
 (u) Womens Souls, that live by Rules, are Fools* 
 (#) How happy are we 
 
 That from Thinking are free, 
 
 That curbing Difeafe of the Mind! 
 
 In (hort, if we look only into the laft Year's CoU 
 leUions, and omit ail thofe things which are already 
 mention'd, we may farther obferve/ That the Ladies 
 
 (u) Auguft, 1708. fa) December, 1709. 
 
 M may 
 
1 6 a The Great Abuje ofMufich Part IL 
 
 may the better -be taught how to ridicule the Scripture 
 Expreffions of Damnation and Atoning for our TrmJ- 
 gYeffumsi they are ridiculoufly ufed in (y) the Revel- 
 iings of an Ale-houfe ; That they may flight and defpife 
 the Vengeance of God, the Word (z,) damnd is put 
 into their Mouths on trifling Occafions ; That they 
 may have no Value for the Joys of Heaven, a Sonata is 
 
 (a) ftyl'd, a thing divinely rare ,• and that they may 
 have as little Fear of the Devil, or his Suggeftions, 
 
 (b) his Name is us'd for Mirth and Diverfion. 
 
 I have ftiewn how ufeful our prefent Mufick is like- 
 ly to prove for the Advancement of Religion among 
 the y cnng Ladies. I fhall now prefent the Reader with 
 the.GW Manners, which may be learn'd from it. Fine 
 Language is a great Improvement, and very much 
 talk'd of. The Muficlans teach it to the Ladies, and 
 therefore will, no doubt, oblige them with fuch 
 Words as are extraordinary. I fhall omit their rude 
 and fcurrilous (c) treating of the Univerfities, and the 
 Education there. If the Ladies pleafe to complement 
 their own Sex in the fame Language, they need not 
 want (d) a Song calculated for that Purpofe. 
 
 How vain and falfe a Woman is, 
 
 Is every Day perceived * 
 Yet fuch th y Inchantments of the Fair, 
 And Men fuch (illy Ideots are, 
 
 They daily are believ'd. 
 Frequent Examples fure might ferve 
 
 To hep us in our Senje ; 
 But Hell and they fuch Trains have laid, 
 That we can nter be wifcr made, 
 
 But at our own Expence. 
 
 1 ■ . ■ . , ^ 
 
 Ov.Aj?ril, .1710. (z) February, 1710. April, 1710- W De- 
 c mbei, j 71a. (b) November, 17x0. (c) November, 1709, 
 (J) December, 1704. 
 
 The 
 
 I 
 
Chap. 7. The Great Abuje ofMufick. 1 6 3 
 
 r The reft of the Song hath been (e) already tran- 
 fcrib'd, and needs no Repetition. One Sight of the 
 Monfter is enough. But if the London Ladies (who 
 in this Refpsct have an extraordinary Advantage, are 
 willing to oblige their Mothers with a Song, they can 
 foon have a Compliment ready., which muft be 
 thought well worth the Money beftow'd in their 
 Daughters Learning. 
 
 (f) Hoiv happfs he that weds a Wife 
 Well prattis'd in the London Life ? 
 . For London Wives coquet by Rule, 
 Difcreetly pleafe the Man they fool, 
 
 - 
 Thus we fee that neither Religion nor Manners can 
 fet any Bounds to our Poets, and no Song is fo bad, 
 but a Mufician can be found, who will without fcruple 
 fet a Tune to it. And therefore until thefe Irregula- 
 rities are reform'd, all that Mr. Collier and others have 
 written againft the Play-houfe may be equally apply'd 
 to our prefent Mufick. The whole Collection of Songs, 
 if they were printed together without Repetitions, 
 might be leifurely read over in lefs than two Hours 
 time ,• fo that the Reader may guefs how much our 
 Mnfick wants to be reform'd, when in fo little a Quan- 
 tity there are found fo many Irregularities. There is 
 not one Song in Ten free from Exceptions. I have 
 been large in the Quotations, that I might not be 
 tax'd for faying what I could not prove, or cenfur'd 
 for quoting them imperfedly and by halves. But tho* 
 I might have added more ; yet I fear, that I have 
 trefpaffed upon the Reader's Patience, and therefore- 
 crave his Pardon, which if he is pleas'd to grant, I fliali 
 have no Occafion to offend again in the fame nature. 
 
 I mail now for a Condufion of this Chapter go back: 
 into the laft Century, and give the Reader a Taft of aa 
 
 (e) At the Lrf Reference, (p) (f) March, i7C5- 
 
 M % Oit 
 
1 64. The Great Abufe of Mufick. Part II. 
 
 Ode upon the Death of Mr. Henry Furcel, printed in 
 the Year 1696, fet to moll incomparable Mufick for 
 the Occafion by Dr. B low, wherein he hath (hewn the 
 Judgment and Ingenuity of a moft compleat Artift, and 
 to his greater Credit left out one hlafphemom Epithet , 
 and inferted another lefs offenfive, by calling Mr. Pur- 
 eel the mat chiefs Man, whereas inftead thereof the 
 Foet had twice call'd him the Godlike Man. This is a 
 Piece of Modefty peculiar to himfelf, for which he 
 deferves the Character of, 
 
 Kara avis in terns , nigrcque fimillima cygno. 
 
 But to return from the Mufician to the Poet. If ever 
 he will be ferious,, certainly it muft be on fuch an Oc- 
 cafion ; and if the Thoughts of Deaths and that which 
 follows after cannot prevent fuch profane Extrava- 
 gancies., there is nothing that can. 
 
 In the Beginning of this Ode the Poet goes on ac- 
 according to the ufual Fancy, in comparing of every 
 thing with God, and the Joys of Heaven, that the 
 Hearer may entertain mean Thoughts of both. Here 
 the- Nightingale is defcrib'd with her heavenly Notes, 
 and Mr. Purcel is twice called the Godlike Man. The 
 End of the Ode is more remarkable, ^nd therefore I 
 fhall venture to tranferibe it at large. 
 
 JVe beg not Hell cur Orpheus to refiort \ 
 
 Had he been there, 
 
 Their Sovereign 's Fear 
 
 Had fent hint &bck before. 
 The Fower of Harmony too well they knev \ 
 He long e^er this had turid the jarring Sphere, 
 
 And left no Hell below. 
 
 According to this Defcription the Torments of the 
 Eamn'd are very inconfiderable, fince they may be 
 aliay'd, or wholly remov'd by luch Mufick as we have 
 
 in 
 
Chap. 7. The Great Abufe of Mufick. 165 
 
 *n this World, And indeed as it is now manag'd., it 
 may properly be reckon'd the Joy of Devils, and the 
 Grief of Angels, 
 
 The heavnly ^uire, who heard his Notes from High f 
 Let down the Scale of Mufick from the Sky ; 
 
 They handed him along, 
 And all the way he taught, and all the way they fang. 
 
 According to this Defcription our Mufick on Earth 
 excels that of the Angels in Heaven. They are fitter 
 to be taught their Gamut ; than to vie with our Ma- 
 fters: And there is this Reafon for it ; their Mufick 
 confifts of fingle Hallelujahs ; but we have a full Com* 
 fofition of Smut and Vrofanenefs. 
 
 Ye Brethren of the Lyre, and tuneful Voice, 
 Lament his Lot. 
 
 And why ? Becaufe it- is a fad, dull and melan- 
 choly Place, to which he is gone. This is the Post's 
 Defcription of Heaven, 
 
 But at your own rejoice. 
 
 Now live fecure, and linger out your Days, 
 The Gods are pleas' 'd alone with Pureed Lays, 
 
 Nor know to mend their Choice. 
 
 The Poets, Compofers, and Muficians need not now 
 be apprehenfive of going to Heaven. I doubt that 
 there is too much Truth in this Expreffion \ tho' there 
 is little Caufe to be fecure when they think on it, or 
 to rejoice at it. 
 
 M 5 Ch 
 
 AP, 
 
1 66 The Great Abufe of Mujkk Part II. 
 
 Chap. VIII. 
 
 The ill Confequences of fuch profane and 
 zmmodefi Songs. 
 
 AS the kte Songs of all forts among us are vicious 
 and profane in the higheft Degree ; fo the na- 
 tural Confequences of them are as dreadful. 
 
 Firfty There is Reafon to believe, that it occafions 
 the Ruin of many Thoufands of Souls y and plunges 
 them into everlafting Mifery. Whiift fo many Mil- 
 lions play cardefly at the Brink of the Pit, andfufpecl: 
 no Panger, it is impoffible that many fhould not fall 
 in. The Songs are full of deadly Poifon, and the Mu- 
 fick gilds them over, that they may pafs unfufpe&ed, 
 and more effectually deftroy fuch as are deluded by it, 
 It conveighs through the molt fafcinating Pleafure of 
 Senfe, the moft dangerous Impreffions to the Mind, 
 efpecially of young Perfons, which are feldom worn 
 off by the Addition of more Years, the Finenefs of 
 the Air frill atoning for the Foulnefs of the Words. 
 There is nothing therefore, which can prevent this 
 dreadful Confequence, uniefs the Grace of God pow- 
 erfully interpofes, which it is a Preliimption to. ex- 
 pect, whiift we thus do defpight unto it. This the 
 Poets, own, and therefore to till up the Number of 
 their Impieties, are fo dreadfully profane, as to turn 
 it into Ridicule, left the Apprehenfion of the Danger 
 jliould make others avoid it. I fhall tranfcribe one of 
 their Songs to (hew what Pains they take in fearing the 
 C;??j<krice on this Occafion. 
 
 r) fbm's 
 
Chap. 8. The Great Abufe of ' Mufich 167 
 
 (a) There 9 s no Penal Laws that can curb me^ 
 Whate % er I devife, 
 Seems good in my Eyes, 
 And Religion neer dares to diflurb me, 
 
 Nofawcy Remorfe 
 
 Intrudes in my Courfe, 
 Nor impertinent Notions of Evil : 
 
 So there* s Claret infiore, 
 
 In Peace I've my Whore, 
 And in Peace I jog on to the Devil, 
 
 Thefe Allurements may therefore too juftly be rec~ 
 kon'd among the (b) foolijh and hurtful Lufis, which fas 
 the Apoftle faith) do drown Men in Definition and Perdi- 
 tion. And therefore, as we value the eternal Welfare 
 of our Souls, we mould take the Advice which St. Peter 
 fo pathetically gives us : (c) Dearly beloved, I befeech 
 you as Strangers and Pilgrims, abfiain from thefe flejlily 
 Lufis, fince they war againfi the Soul. 
 
 The fecond Confequence of thefe Songs may be the 
 pulling down of God's Judgments on this Nation for 
 fuch abominable Impieties. Never was any thing of 
 this Kind fo daring and provoking. If we go on to 
 worfhip the Devil, and afcribe to him the Honour 
 which is due to God alone, how can we expeft but 
 God mould vindicate his Honour in our Confufion. 
 If thefe things are not punim'd by Man, it is to be 
 fear'd that God will arife and avenge his own Caufe^ 
 fince we are fallen into the Times which (a) thzPjajm 
 mifi defcribes, wherein the foolijh Man is daily blafpbe- 
 ming of God, and the Preemption of them that hate him , 
 increafth more and more, God hath many Ways to af- 
 
 (a) The Provok'd Wife, Vage ffi (h) I Tim, 6, $>, 
 (cj 1 Per. z. 11. (d) Pfalm 74. 23, 24., 
 
 M 4 ' fli* 
 
1 68 The Great Abuje ofMufick Part II. 
 
 flict us, whilft we treat him in this Manner. As he 
 hath vifited other Nations with the Sword, the Famine, 
 and the Peftilence ; fo thefe things fhould be Warnings 
 to us to turn from our Sins, left God fliould turn his 
 Mercies into Judgments. If we are (e) fuch Fools who 
 wake a Mock at the greateft Impieties, we may juftly 
 fear that (f) God will laugh at our Calamity^ and mock 
 when our Fear comet h ; that at fuch a Time we may call 
 upon him, when he will not anfwer ; and we may feek 
 him early, but we jhall not find him, becaufe we hated 
 Knowledge, and did not chufe the Fear of the Lord. God 
 hath formerly threatened (g) that he would turn the 
 Feafis among the Ifraelites into Mourning, and all their 
 Songs into Lamentation, and there is as much Caufe for 
 him to deal with us in the fame Manner. The fierceft 
 of his Judgments may ( h)^ begin at his Hcufe, and a- 
 mongthofe who profefshis true Religion - y and the Fire 
 of his Jealoufy may burn at his Altar. We are al- 
 moft the only Perfons, (i) whom he hath known a- 
 mong all the Families of the Earth ; and therefore may 
 more juftly punifh us for our Iniquities. How can we 
 expect that God mould be at Peace with us, whilft we 
 provoke him to War ? If we fuffer fuch Infections to 
 run among the Souls in this Nation, how juftly may 
 we fear that God may fend an Infection among our 
 Bodies, and punifli that Part of which we take the 
 only Care. I pray God to divert thofe Calamities, 
 which thefe our Sins have deferved ,♦ and beg of others, 
 that they who defire to prevent fuch dreadful Effects, 
 would endeavour as much- as lies in them to remove 
 the Caufe. 
 
 Thirdly, Another Confequence of thefe Songs is the 
 J)ebauching and Jluining of many Families. This 
 
 (e) Prov. 14. p. (f) Prov. 1. 26, &c. (2) Amos & 10. 
 {b) 1 pet. 4. 17. (0 Amos 3. z. 
 
 Argument 
 
Chap. 8 . The Gteat 4hfe of Mufick 1 6 9 
 
 Argument may teach Parents to beware of them, as 
 they value the happy Setling of their Children in this. 
 World, and would prevent the Shame which too of? 
 ten attends fuch Temptations. 
 
 For the Proof of this, let us confider the Force of 
 Mufick in general, to enflame the Paffions. In this 
 Refpe& the Songs are like Gun-powder, and the Notes 
 like fo many Sparks of Fire defign'd to kindle it. The 
 Manner how the Sounds are cpnveighed to the Ear is 
 unintelligible^ but the Force of Mufick is more won- 
 derful than the Conveyance, efpecially of a Confort. 
 It (jk) ftrangely awakens the Mind. It infufes an un- 
 expected' Vigour. It makes the Impreffion agreeable 
 and fprightly, and feems to furnifh a new Capacity, 
 as well as a new Opportunity of Satisfa&ion. It rai- 
 fes and falls and counterchanges the Paffions at an un- 
 accountable Rate. It changes and tranfports, ruffles 
 and becalms, and almoft governs with an Arbitrary 
 Authority, and there is hardly any Conftitution fo 
 heavy, or any Reafon fo well fortified as to be abfolute 
 Proof againft it. There are fome fwift Notes and Leaps 
 in a Sonata, efpecially in the upper Part, which (hall 
 almoft command a Laughter. There are alfo flow 
 Movements, with Variety of Difcords, which fliali 
 bring down the Mind again into a pleafing Melancho- 
 ly, and all this (hall happen frequently in the Playing 
 pver of the fame Tune\ Now if the bare Mufick can fo 
 tranfport us, what can we exped when fine Voices are- 
 added to xhzlnftruments! when the Words are wanton, 
 when the whole Mufick is light and airy ? when the 
 Paffions are let loofe before-hand, to receive its Influ- 
 ence, when the Ear comes to fuch an Entertainment 
 like a hungry Palate to a Feaft, with a Defign to be 
 gratified } and when the Hearer refolves to lay afide 
 all manner of Care, Bufinefs, or Thought of Religion, 
 
 (k) ColtiWt EJfay on Mufick. 
 
 until 
 
170 The Great Abufe of Mujick Part II. 
 
 until the Mufick is ended. Simp f on gives us this Dire- 
 ction, (I) When you compoje Mufick to Words, your chief En- 
 deavour muft be that your Notes do aptly exprefs the Senfe and 
 
 Humour of them If they be light , fleafant, or lively, your 
 
 Mufick likewife mufi be fuitable to them. If then Ulyjfes 
 <lurft not truft himfelf with the Sirens Voices,, why 
 fhould not we apprehend Danger in our modern A- 
 mufementf ? He knew that if he had not wax'd up the 
 Ears of his Companions, his Philofophy had been quite 
 fpoil'd, and they had been all deftroyed ; and certain- 
 ly our modern Compofitions are as dangerous as any a- 
 mongthe Antients. Our prefent Matters bend their 
 whole Skill to improve only that Part of it which is 
 light and airy, and therefore, in this Refpecfc, raoft 
 ©ffenfive and hurtful. I know, it is ufually affirmed, 
 that the Greeks were the greateft Mafters this Way of 
 any in the World : But I really believe that they never 
 arriv'd to the Perfection of this Age, efpecially in do- 
 ing Mifchief with a Science, which was intended for 
 our Good. The beft Way to be fatisfied in this Particu- 
 lar, is not fo much to regard the Stories father'd upon 
 their Muficians, as to view the (m) Authors who treat of 
 their own Mufick. In them we may obferve, that they 
 had not an exacl Notion of the Diftance in their Tones 
 and H emit ones y and if they madefome greater and fome 
 lefs than others, (as is commonly believ'd) their Mu- 
 fick muft either in many Places be out of Tune, or they 
 inuft always clofe in the fame Key. The Chromatick 
 and Enharmonick Scales (as contriv'd by them,) were ut- 
 terly immufical. They had alfo feven Moods or Ways 
 oiCompofure, two of which are indeed harmonious, 
 namely, the Donor,, which anfwers to our Flat Key ; 
 and the Hypophrygmn, which anfwers to our Sharp Key, 
 
 (I) Compendium of -Mufick, Page 114. (m) Arifonenus, 
 ■£uci:d, Nichomachus, Alypius, GaudeMiu.«, Bacchius, Ari- 
 itidcs (^untiSianus, Martianus Ca^eila, and Ptolomy. 
 
 the 
 
Chap. 8. The Great Abufe ofMnfich 171 
 
 the other five are inharmonical, and three of then} 
 raoft wretched. Befides, they had not a Bafs, which 
 wonderfully adds a Grace and Lufire to the upper Farts , 
 infomuch that a fingle Part is now reckon'd as nothing. 
 The Concords which they had, were without any Taj- 
 fages^ like our Englijh Bagpipes. This was the utmoft 
 Perfection of the Grecian MuficL As therefore that 
 which is truly compos'd doth wonderfully attract the 
 Fancy, and insinuate it felf into the Soul^ fo that 
 which is falfe mull be as difpleafing, and confequent- 
 ly fail of its End. So that fince the Greeks had fb ma- 
 ny things imperfe<5t in their very beft Co?npofition, I 
 cannot think that they could fo far prevail on the Fan- 
 cy, as many imagine ,• and if (n) the Heathen Philofo- 
 phers afferted, That the Force of Mufick was very af- 
 fecting, and that it commanded the Audience, and 
 chang'd the Pajfwns into a Refemblance of the Matter 
 before them ; we have far greater to affert the fame, 
 and take as effe&ual a Care as they did, that nothing 
 fliould be heard but what was grave and ferious. We 
 know too well how to accommodate our Notes to the 
 Deiign of the Words, and fuit our Bafs to humour the 
 Vocal MuficL We know every Difallowance, and every 
 Relation Inharmonical. We know where to add a bold 
 Stroke, and where tb be more cautious. We can ufe 
 only thole Keys which are known to be mufical, and 
 which is moft proper to work upon each Tajfion. We 
 know too well how to add afprightly Air, and what 
 Ufe to make of Jguick Notes , or a Divifion of many to a 
 Syllable; and I wifti that we were as well acquainted 
 with the folid as we are with the frothy Part of Mu- 
 fick. As therefore a fine Sonata, fet only for Instru- 
 ments, lhall alter the Tafiions in a Minute, to be either 
 merry or grave, as the Compter pleafes ; fo I am fure, 
 that Notes lofenone of their Efficacy, when added to 
 
 (n) Ariflotelesde Republic^ lib. 8. cap. j. 
 
 Words. 
 
1 7 2 The Great Abufe of Mufick Part II. 
 
 Words. And therefore as Mufick fo ftrangely affe&s 
 the Pajjions, and (0) the Divine Seraphick Lyre (as it is 
 blafphemoufly call'dj hath fo great an Influence on the 
 Mind ; fo when it is added to profane Words, there 
 is a united Force, which entering together at the Ear, 
 doth more irrefiftibly captivate the Paflions, and too 
 often oblige them to furrender without Difcretion. 
 This is own'd in our Monthly Collections , and therefore 
 needs no farther Proof. 
 
 (p ) By fuch fiveet Harmony wire foon betrayed 
 To foew the Weaknefs of fome yielding Maid.' 
 Mufick fuch melting, moving Joys imparts , 
 It gains thefpeedieft Paffage to our Hearts. 
 
 To apply this only to the Love Songs, which are 
 taught th.Q young Ladies by their Singing Ma ft ers. This 
 is what they all learn, and the Subjeft is generally 
 treated home, in the moft tender and paffionate man- 
 ner imaginable. The Notes are fo adapted to the 
 Humour of the Words, as to give them a fpeedy Paf- 
 fage from the Ear to the Heart, and a fix'd Abode 
 there. He is no Mufician, who doth not make this 
 the chief Care of his Compofure, and he who can 
 thus ftrike efFe&ually upon the Paflions, and in this 
 Cafe do the Devil moft Service, is reckon'd the greateft 
 Matter. Now Love hath generally a Party within, 
 and when the Wax is thus prepaid, the Impreffion is 
 eafily made. I am fure that a Chriftian ftands not in 
 need of thefe Allurements. He hath Bufinefs enough 
 to curb his Paflions, and ought carefully to watch a- 
 gainft every thing that tends to enflame them. This 
 lets Fire to a youthful Fancy, improves it in the Skill 
 oflntreaguing; and when the Defire becomes abfo- 
 lute, it many Times forces the Oppofitions of Decen- 
 
 (0) February, 1708. (p) February, 1704. 
 
 cy 
 
Chap. 8. The Great Abufe ofMufick 173 
 
 cy and Shame. Or if the Misfortune doth not go 
 thus far, the Confequences are very unhappy both as 
 to Parents^ Daughters , and Families. Such Sorts of airy 
 Songs make th&young Ladies think betimes of Husbands, 
 and are oftentimes the Caufe of their marrying with 
 their Parents Coachmen or Servants, even before a bet- 
 ter Match prefents. Hence arife fo many ftolen 1¥ed- 
 dings^ in defpiteof Parents, Guardians, and the fevereft 
 Laws to the contrary. A poor Man thinks it a fine 
 think to fteal an Heirefs, and the \ young Lady thinks it a 
 fine thing to fteal a Husband^ andthus they are too of- 
 ten ruin'd together, unlefs the Parents are reconcil'd 
 and prevent it, by putting the Husband into a Way to 
 live, and advancing a Fortune without any Settlement. 
 That Parent therefore, who considers what Difap- 
 pointment of Relations, what Confufion in Families, 
 and what Beggery of Eftates hath rifen from hence, 
 and how efFe&ually this Poifon hath wrought, becaufe 
 fo little fufpe&ed, cannot be too cautious to prevent 
 the firft Occafion. 
 
 Whilft Mifs is learning her wanton Songs, hex Mode- 
 fly is too great to let her Voice be heard, much lefs 
 regulated, in the Prefence of any but her Mafier. For 
 this Reafon they muft be both together in the With- 
 drawing-Room, and then he needs not to be informed, 
 how he may improve this Opportunity for himfelf, if 
 iingle, or for his Friend if married, in Hopes of a Re- 
 ward. When Mifs hath learn'd to Jing, and her Ma- 
 tter hath left her, fhe muft then divert the Company, 
 and the Sparks of fhe Town, with her fine Voice* 
 The Cry is, That Ihe hath learn'd, and then it is dif- 
 obliging to refufe a Taft of her Skill, and her Denial 
 doth but make them the more importunate to hear 
 her. When ihe fings, it muft generally be a Lcvc^fong ; 
 and thus ihe tells thofe things in Verje which would 
 be fcandalous in Profe. This charms the Hearers, and 
 expofes her felf to Temptations, which many times 
 prove fatal to the Honour of her Family. But fup- 
 
 pofing 
 
174- The Great Abufc of Mufich. PartIL 
 
 pofing the Lady to be Virtuous yet we are not certain 
 that all who hear her fing are fo. And tho' flie may 
 command her own Paffions, yet flie is not fure to com- 
 mand the Paffions which are rais'd in another. Or if 
 the Singers and Hearers are all virtuous ; yet the Temp- 
 tations are unhappy, the Paffions are hereby up in 
 Arms, and there is too often a mighty Conteft be- 
 tween Duty and Inclination. The Mind is for fome 
 time over-run with Amufements, and commonly good 
 for nothing, after it hath been diverted withfuch fro- 
 thy Recreations. And there are two unhappy Cir- 
 cumftances, which attend Mufick in general, and 
 caufes it, when corrupted, to be capable of doing the 
 more Mifchief. 
 
 The firft is, The Time when they learn, which is 
 the Time of their Youth. This is the Time when 
 they are moil Mufical, when they have no other Cares 
 to divert their Thoughts, and encumber their Minds, 
 and the only Seafon in which a Perfection in this Sci- 
 ence can be obtain'd. They generally learn thefe 
 things before the Mind can be feafon'd with any Senfe 
 or Knowledge of Religion ; fo that the Devil hath the 
 Advantage of the firft Breaking up of the Ground, to 
 fow his Tares. They have at this Time no Under- 
 ftanding to difcern between Good and Evil, and there- 
 fore take in all without Diftin&ion. They are de- 
 lighted with Singing, Play and Merriment, and 
 therefore greedily catch at all thefe things, when no- 
 thing that is grave, folid or ferious, can be admitted 
 without' Reluftancy. Befides, as for Lov e, they know 
 not yet what it means, and therefore learn the moil 
 fcandalous, fmutty, Love Songs , and many times fing 
 them in Company, without the lead Concern, think- 
 ing them to be the moft inoffenfive. What then can 
 be expe&ed but Ruin, from fuch a Colleton laid up 
 In ftore, againft the Time of Youth, in which the 
 Paffions are moft flaming, Reafon is leaft prevailing, 
 and Temptations moft frequent and prevalent.. 
 
 Tc 
 
 
 
Chap. 8. The Great Abufe of Mufich 175 
 
 To this may be added the Manner of learning a 
 Song. There are fome things, which we hear but 
 once, and then the Impreflion wears off, but a Per- 
 fon who fings, muft be better acquainted with the 
 Words. They muft be learn'd by Heart, they muft 
 be frequently fung, fometimes in Prefence of a Ma- 
 fter, and fometimes alone, and it is not one Scholar in 
 a Hundred, who is capable of Singing at firft fight. 
 Thefe often Repetitions are like the frequent Difchar- 
 ges of Cannon againft a Fort, and will in time oblige 
 the ftrongeft to furrender. It confumes much preci- 
 ous Time, which might be better imploy'd. It fills 
 the Memory, that there is not room for better things. 
 If better things are admitted, one contrary will expel 
 the other, and then either the things thus leaned muft 
 be again forgot, or there will be no Place for a Reli- 
 gious Thought. Thefe things being thus admitted 
 with Delight, will maintain their Ground, and what 
 is thus learn'd, will be fo much the longer retain'd. 
 When we hear a Sermon, we hear it but once, and 
 then the Subject is foon forgot, and I doubt, there are 
 but feWj who recoiled it again : but when we learn 
 a Song, we repeat it an hundred times. Thus the 
 good Seed is negle&ed, whilft the Tares take deeper 
 ; root, and who then can wonder, if fuch things ftiould 
 choak the Word, and render it unfruitful ? 
 
 And now let us fuppofe that the young Lady is fo 
 great an Artift, as to be capable of learning a Song 
 without e the Help of a Mafier, her own Fancy, and 
 the Humour of the Age, will naturally lead her 
 to be acquainted with the new Pieces of Mufick, 
 as they come out. Old Songs are like old Almanacks y 
 good for nothing ,* there are new Improvements every 
 Day. This puts her upon buying or borrowing the 
 Monthly Masks of Vocal Mufick, and reading all the 
 Songs ^ that (he may pick and chufe what fhe likes beft. 
 In thefe Collections (lie is furnifhed every Month with 
 new Matter for Debauchery. There is not one Song 
 
 in 
 
1 76 The Great Abufe of Mufick Part IL 
 
 in Ten tolerably modeft. They feem to outvie each 
 other in Smut and Naftinefs, and I am Cure that there 
 are fome Songs in the laft Year, which in this refpe& 
 exceed any in the former Collections : So that if what 
 Jhe hath already learn'd is not enough to ruin her, fhe 
 may be fupplied with new Matter to do it more ef- 
 fectually. 
 
 Fourthly, This Mufick doth ftrangely promote the 
 Intereft of the Play-houfe. One is an Introduction to 
 the other. They who have a Taft of thefe Airs at 
 home, are willing to go thither, where they are 
 fuppos'd to hear them in Perfection. Thus there are 
 many People, who go thither, as much to hear the 
 Mufick as to hear the Plays ; however partly for the 
 one, and partly for the other. If there was no Mu- 
 fick, there would be but few Hearers, and the Aclors 
 might look out for other Imployments, or elfe have 
 but a fhort Maintenance. As therefore Mufick at firft 
 was defigned for the Glory of God, and the Building up 
 of his Church • fo now it is us'd for his Dishonour, 
 and the grand Support of the Synagogues of Satan. It 
 is like Cannon taken in a Battel, and turn'd upon the 
 General, to whom it did belong. The profane Plays de- 
 bauch the Nation, and the fine Mufick invites People 
 thither. Thefe are Copartners together, and Confecte* 
 rates in the Mifchief, and confequently equally guil- 
 ty ; and what is fpoken againft the Stage, may be as 
 truly apply'd againft the Mufick. I cannot but add 
 (of) the Words of Mr. Collier on this Occafion. This 
 I muft fay, the Performances of this kind are much too fine 
 for the Place. 'Twere to be wijh'd, that either, the Plays 
 were better, or the Mufick worfe. I am forry to fee Art fo 
 meanly profhuted. Atheifm ought to have nothing charm* 
 ing in its Retinue. It is great Pity Debauchery jhould have- 
 the Ajfifiance of a fine Hand to -whet the Appetite, and play 
 it down. 
 
 (q) Short yiew of the Stage, p. 278. 
 
 Fifthly 
 
Chap. 8. The Great Abufe of Muficlz. 177 
 
 Fifthly, This Mufick doth by degrees wear off a 
 Senfe of Religion, make Men light and airy, and mind 
 nothing of a future State. I am not acquainted with 
 the modern Compofers of the Age, and therefore can- 
 not give the Character of their Morals ; but if the 
 Lion may be known by his Paw, or their Converfation 
 by their Notes,- the mod of them are full of JSFoife, 
 Rattle, Hurry^ and Rhodomontado, and there is very 
 little Solidity to be found in any ,- neither mould I 
 wonder, if fome grow melancholy, and others di- 
 ftra&ed. I know of no Remedy, but a Senfe of Re- 
 ligion • and whilft the Mind is thus clog'd with other 
 things, there is no room for a good Thought to inter- 
 vene. That which is moft natural, will take root 
 deepeft, and thrive longeft. Our Memories are not 
 infinite, and therefore the fuller they are of Vanity, 
 the lefs they can contain of true Piety. Our BkJJ'ed 
 Saviour tells us, (r J that no Man can ferve two Mafterr, 
 for either he will hate the one, and love the ether * or elfe he 
 will hold to the one and defpife the other. Ye cannot ferve 
 God and Mammon, This is- evident from common Ex- 
 perience. How many do only ufe Mufick to filence the 
 Noife of their Cares, and make themfelveslefs fenfible 
 of the Troubles which attend this Life. How many ufe 
 Mufick to allay their Sorrow for Sin, to drown the Noife 
 of Confcience, or divert a Religious Thought I Mufick 
 is now us'd as an Antidote againtt Melancholy, and in fome 
 Cafes may be proper > but if we are not very cautious, 
 or if we admit fuch Songs as are profane, they will lay 
 all ferious Refle&ions afleep, and ftrangely bewitch the 
 Soul, fo as to mind nothing elfe. There is a Arrange 
 Pleafure, not only in hearing the Performance, but even 
 in the Study of the Mathematical Part thereof, in view- 
 ing of Scores, and compofing of Tunes, and thefe things are 
 like Fire or Water, good Servant *, but badMafiers. They 
 are fine Diverfions, but oftentimes unhappy Allure- 
 
 I ■ I i I »l I II II III » — ■>! II I -*- - ~T "•• 1 
 
 (?) Mat. 6. 24. 
 
 N ments, 
 
1 7 8 The Great Abufe ofMufick Part II. 
 
 men^s 5 . and if we beftow more Time upon them than 
 is absolutely neceffary to refrefh the 5<w/, when tir'd 
 with other things, we (hall find our felves ftreightned 
 for want of Time, to difcharge fuch Duties as are 
 .more material. 
 
 But the Confequence of our Songs in reference to 
 Religion, wiii be more evident, if we take a view of 
 the meaner fort of People in all Parts of the Nation, 
 among whom there are fuch an innumerable Parcel of 
 profane and immodeft Songs and Ballads difpersM, fet to 
 fuch Miifick which is fuitable to their Capacity. It is 
 lamentable to fee that dreadful Ignorance, which is 
 among them. There is little Senfe oi Natural Religion 
 in many, and lefs of that which is reveal'd in moil 
 There is fuch a Corruption in their Converfation, that 
 nothing* kerns diverting, but what is obfcene. I fhall 
 not determine, whether their Tempers are made fo, 
 or whether their natural Tempers are increas'd to a 
 higher Degree by fuch Songs as fwarm among them. 
 Take it either way, the Confequence is bad enough. 
 We fee, how fond they are of thefe Amufements ,• and 
 that which is moft filthy is moft pleaiing among them, 
 Befides, it makes all Endeavours for their Amend- 
 ment ineffe&ua]. Their Hearts are full of Vanity, fo 
 that there is no room for a ferious Thought to enter, 
 and they are fo imploy'd in, that which is evil, that 
 there is no Leiiure to think of that which is good. 
 The Society for prorating of Chrifi'um Knowledge endea- 
 vour ; d to prevent this^y a due Care to. difbibute pious 
 Books gratis among, the poorer fort of the Nation j 
 but the Ground was fuL^of -Tares grown up beforehand. 
 They learn d from "that Experiment that Piety muft 
 be begun /among the younger fore, before thofe other 
 ^Things are learn'd *, and that until thefe Weeds are 
 rooted out and fully defiroy'd, they will infallibly 
 choak the good Seed, and render it unfruitful. 
 . , There is another Effect of this prof me. Mufick too 
 evident to be omitted, viz,, the taking off our 
 
 Thoughts 
 
Chap. '8. The Great Abufe. ofMufich 1 79 
 
 Thoughts from that Mufick which is really divine. 
 Since Songs have been fo much in fafhion, Pfalms, 
 Hymns and Anthems are kick'd out of doors. And 
 fince our late Songs have been fo horridly profane and 
 blafphemous_, nothing elfe can be appro v'd of; which 
 I take to be the great Reafon, that Dr. Blow's mod 
 excellent Compofures of this kind met with fo cold a 
 Reception, as wholly to difcourage him from printing 
 the Divine Mufick, fet Services, and Anthems % which he 
 intended. The Subjects he chofe were the moft mod eft 
 and inoffenfive., which our lewd Age afforded, and 
 therefore difliked, tho' twas truly faid of the Mufick, 
 
 {&) we fee 
 
 Whole Reams imprinted, not one Note like thee* 
 
 While the Jews of old had their Mufick in the Tern* 
 fie, I really think, that they defir'd no other Diver fion 
 of this kind. It was thought fufficient to charm the 
 Ear with the Praifes of its Maker, and the only Melo- 
 dy was their Hallelujahs. They knew nothing of the 
 Fancies and Inventions of Greece. There was' no 
 Theater among them, nor any of thofe dangerous Amufe- 
 ments to be met with. For this Reafon our Saviour 
 and his ^pofiles throughout the New Tefiament fay no- 
 thing of their Mufick, but what feems rather to com- 
 mend it. They all join'd together to fing (0 an Hymn 
 at the time of the laft Paffover. When (u) Paul and- 
 Silos were in the Stocks, they diverted themfelves with 
 Singing ; but it was with Singing Praifes to God. Such 
 a Subject feems defign'd both for their private and 
 publick Recreations. Accordingly St. James gives a 
 Direction to be always obferv'd, (x) Is any Man merry ? 
 Let him fing Pfalms. St. Paul (y) (hews us our Duty in 
 
 (s) Mr. Brown, Organifiof Chrift Church, in his Rem prefix 'd. 
 ft Dr. Blow'* Amphion Anglicus. (?) Matt, z6. ?o. 
 
 in) Atts 16. z<>. (x) James $. 15. (y) Colcfr. 3* 16* 
 
 - "N %- pub- 
 
1 80 The Great Abuje ofMufich Part IT. 
 
 publick. Let the Word of Chrifi dwell in you richly in all 
 IViJdom, teaching and admonijhing one another in Pfalms 
 and Hymns , and fpiritual Songs, Jinging with Grace in your 
 Hearts unto the Lord. And he alfo gives us a Direction 
 for cur private Mufick, that (z.) we fhould be fill'd 
 with the Spirit.' Speaking to our felves in Pfalms and 
 Hymns, and fpiritual Sengs, fi n giwg with Grace in our 
 Hearts unto the Lord. This they pnC&is'd fo well in 
 private, that they were willing afterward to fhew 
 their Skill in the publick Affemblies, tho' not in a re- 
 gular Method ; and this the Apofle blam'd, that 
 (a) when they came together, every one of them bad 
 a Pfalm-. However we may obferve, that when the 
 Jews had nothing of light and wanton Mufick^ that 
 which was grave and ferious continued in Efteem. 
 But when the carnal Ifrael began to indulge themfelves 
 in thofe Pleafures/ which the spiritual knew nothing of, 
 then their Zeal for finging to the Praife and Glory of 
 God, did daily decline. 
 
 But the Hifiory of Mufick in our own Nation will 
 furnifh us with a moft remarkable Account of this 
 Nature. The moft antient Mufick, which pretends 
 to any thing of Art among us., is our Cathedral Ser~ 
 'vice. This was at leaft cotemporary to the Cathedrals 
 themfelves, if not with the firft Planting of Chriftia- 
 nity among us. After this we receiv'd the Pfalm Junes 
 from foreign Countries in a fingle Part, which was 
 call'd the Tenor, and I fuppofe that at that time our 
 Cathedrals themfelves had no Ccnfort. As foon as the 
 Excellency of a Confort was known, our Forefathers 
 tcok a mere particular Care to apply it to Divine Mu- 
 fck, and cur Cathedrals were quickly improv'd there- 
 by. The next Care was for the Singing of Pfalms in 
 Confort throughout the Nation ; and accordingly fuch 
 Perfons who had Skill in Composition, added three 
 
 (z) Ephef 5. i8> 19. (a) 1 Cor. 14. z6. 
 
 other 
 
Chap. 8. The Great Abufe ofMufick. 1 8 1 
 
 Other Parts to the Tenor, or (ingle Tunes of the Pfalms j 
 fome of which were firft printed with the Authors 
 Names by Parjons, and after that a fargreacsr Cclleefhp: 
 was made by Ravenfcroft. Thefe things being thus fet- 
 tled, the next Care was> that the Nation might be fur- 
 nifhed with Divine Hymns, that they might ffaJfe God, 
 either together in a Confort, or at home by themfelves, 
 feveral of which were fet to Mufick by Sir IVilliam 
 Leighton and Dr. Campion. The Deiign of this Care is 
 fully exprefs d in the Title to the P films in Engtifi Me- 
 ter, namely, to be fung by the People in Churches, and al- 
 fo in their private Houfies, for their godly Solace and Com- 
 fort, laying afide all ungodly Songs and Ballads, v>hich 
 tend only to the nourishing of Vice, and 'corrupting of Tout h. 
 Mufick being thus devoted to the Service of God, he 
 was pleafed to manifeft his Approbation thereof by a 
 wonderful Improvement of this Science, and giving us 
 a better Skill in Compofureth&n we formerly had. This 
 is evident from Morle/s Introduction to Mufick, and efpe- • 
 cially from Mr. El-way Bevins Colleclion of Canons, as 
 well as from the Mufick of thofe Days compar'd with 
 the former. God having thus improv'd their Skill, 
 they thought it their Duty to return a fuitable Ac- 
 knowledgment in ufmg the fame to promote his Wor- 
 fhip ; and the prefent Age (if we were not ungrate- 
 ful) might own it felf oblig'd to Dr. Gibbons, Dr. Ro- 
 gers, Dr. Child, and others, for their full Services, and 
 their excellent, folid, and grave, as well as harmonious 
 Anthems, confiding of feveral Canons^ intermix'd with 
 other Variety, which are fung at this time in molt of 
 our Cathedrals. ' While the good Seed was thus fowing, 
 the Enemy was not wanting to call in the Tares among 
 it. He knew, that if he could corrupt this Science, he 
 might enlarge his Kingdom of Darknefs, or at leaft in a 
 great meafure prevent a Conqueft. Accordingly we 
 quickly hear of Songs. Thete at firft. were fober and 
 modeft ^ but they were foon fucceeded by others, 
 which w r ere lewd and profane. However our "antknt 
 
 N % Mil- 
 
i 8 7 The Great Abufe of Mufick Part ID 
 
 Muficiam endeavour'd to counterplot even this Device 
 of Satan, by competing eafy Tunes to fuch pious Words, 
 which might be difperfed throughout the Country, 
 and were known by the Name of Chriftmas Carols. 
 The Subjects, which they treated on, were fome of 
 the principal Feafis of our Church, fome Parts of the 
 Hiftory of our BleJJed Saviour, or elfe fome fious Pre- 
 cepts and.Ejaculath?7s. But thefe things were too foon, 
 laid ahde., and the Intereft of Satan daily increased. 
 This might plainly mew us the fatal and almofi? irre- 
 coverable Confequence of tolerating the leaft^a/Hn 
 Mufick. However, there were ftill fome Attempts 
 to regain the Ground, which had been loft. Dr. Child 
 printed a Book containing twenty jhort Anthems, which 
 he had composed to Words taken out of the Pfalms in 
 Prof. The two Brethren William and Henry Lawes 
 printed feveral excellent Tunes, which they had fet to 
 a neiv Tr, inflation of the Vfalms in Verfe. They being 
 deaci, Rkhsird Bering printed a Book of twenty five 
 very fine Anthems, but all in Latin, fome in two, and 
 others in three Parts, all of them except one being of 
 his own Compofing. After this Mr. John Play ford prin- 
 ted a Volume of Anthems in the Year 1 674, fome in La- 
 tin and fome in English. When thefe Endeavours were 
 ufed to employ this Skill, to the Service of God, God was 
 pleas'dtoblefs the fame with a wonderful Improvement, 
 by the indefatigable Pains of If n. John Blow, and Mr. 
 Henry Puree!, and accordingly the Fir ft Fruits hereof 
 were render'd to him as an Acknowledgment in thofe 
 excellent Hymns call d Harmonia Sacra, which were fo 
 juftly admir'd, that in a little time they were follow'd 
 by another Part not inferior to the firft. And now, 
 when we might have expected Divine Mufick to thrive, 
 jt languifiies on a fudden. The Humour of the Age is 
 turn'd from every thing that is folid to that which is 
 vain j and our grave Mufick vanifhes into Air. In the Pri- 
 mitive Church 1 as St. Paul faith) every one had a Pfalm 
 or an Hymn, but now the Expreffion is only, Sing us 
 
 ft 
 
Chap. 8 . The Great Abufe of Mufick 1 8 3 
 
 a Song. When the Children of Jfrael were carried into 
 C 'aptivity ,- the very Heathen defir'd them to •/•<•£ lm of 
 the Songs of Zion ; bat fliould a Man before profefs'd 
 Chriftians attempt to ling fuch Words as are divine, he 
 would be ridicul'd for his Pains, and thought not fit 
 for any Company For this Re^fon, when ehere was 
 . an Attempt made for a Supplement to the fecond Part 
 of the Harmonia Sacra, there were but two Hymns 
 printed in the fame 3 neither do I know of any wnich 
 lately met with Encouragement, except The Divine 
 Companion, which was printed anno 170 1, confifting of 
 eafy Hymns and Anthems for the.Ufe of the Country, 
 which how bears a third Edition, in which many 
 Tunes are added, which gives us fome fmall Hopes, 
 that Divine Mufick may be again reviv'd. 
 
 However., when it was funk fo low, Mr. Cavzndifi 
 Wet don of Lin coins Inn endeavcur'd to raife it, and for 
 that End form'd a Society to fing Hymns and Anthems 3 
 and fpeak other Poems and Orations upon fome of the 
 Attributes of God, hoping that by this means fome o- 
 ther Way might be found out to fix it upon a better 
 Foundation. But this Project foon faifd. The Vhy- 
 houje had got the Afcendant,, and crufiYd all that flood 
 in Oppofition. Soon after this began the Monthly Col- 
 lection of Vocal Mufick mention'd in the two former 
 Chapters j and from that time to this (excepting the 
 laft Edition of the Divine Companion) we have neither 
 Hymn nor Anthem printed. We have frequent Songs in 
 praife of the Devils, and in vindication of their Fall ; 
 but nothing in praife of God, cr to magnify our dear 
 Redeemer, except what is defign ? d for young Beginners . 
 Kay, there feems a farther Defign than all this in our 
 prefent Compoj ure, namely, by Notes newly invented 
 todeftroy the Knowledge of the old, that fuch whb 
 learn our prefent Songs may be as far to leek in cur 
 ' awtknt Divine Mufick, as if they knew nothing at all. 
 -The common Notes in our Church Mufick-2IQ M'mms ami 
 Semibreves } inftead of thefe we have -Crotchets, JW 
 
 N 4 *£' 
 
1 84 The Great Abufe of Mufick Part II. 
 
 'vers and Semiquavers : And as the quicker Notes in- 
 creafe, fo the Defign of the Compofirs is, that the o- 
 ther may be fung To much the flower, and confe- 
 quently make the Ant lent Mufick feem dull and heavy, 
 which of itfelf is of a far different Nature. For this 
 Reafon they tell us, Mufick is improvd • away with the 
 old, it's good for nothing. Thus nothing is admir'd but 
 what is new, and nothing hath the Air of a new Com- 
 pojition, but what is profane or lewd. I doubt not but 
 the fet Services of Gibbons, Rogers and Child, may ftand 
 the Teft, for Truth of Compofition 7 ('and perhaps for 
 Air) with our modern Comfofures. The Superftrufture 
 which they build upon the Bafs, is firm if not fine. 
 They have (hewn us the Way to improve our Mufick, 
 and had we taken their Solidity with our Air, our Songs 
 might have been better, and our Compofure not worfe. 
 However, fince the Finenefs of our Mufick is fo much 
 cried up by its prefent Admirers, I think it the more 
 neceffary to give the Reader fome Account of it in 
 the next Chapter, and conclude this in Anfwering 
 the common Objections which are made*againft what 
 I have mention'd. 
 
 I am hot infenfible, that what I have iaid will be 
 liable to Mifconftru&ions. The Wits of our Age muft 
 cenfure and ridicule every thing which feems to crofs 
 their Humour. But notwithftanding the utmoft Ef- 
 forts of fuch who are Lovers ofPleafure more than Lovers 
 .of God, I cannot but hope, that there will be fome 
 Method found put to retain and improve the Pleafure 
 of Mufick, abftra&ed from the profane Part thereof. 
 
 In the inean time, for Men to fay that they compofe 
 for a Livelihood, that Money is their Bufinefs, and 
 % hey muft live by their Endeavours, is as good a Ple& 
 fat Pick-pockets and Highway '-men as for them, fince 
 they many times fteal and rob only to fupply their Ne- 
 ceffities. I really think that their Intereft would be 
 greater, if t\\t\r Songs were more modcft. Can we ima- 
 gine that a Garden thrives the better becaufe it is full of 
 • '- * ' Weeds? 
 
Chap. 8. The Great Abufe of Mufich. 1 8(- 
 
 Weeds ? How many fobqr, religious Perfons are 
 there in the World, whofe Inclinations lead them to 
 Sing according to Art, and are not willing to learn, 
 becaufe they cannot meet with any Songs, but fuch as 1 
 make them blujh inftead of fing ? What Expence is 
 the Mafier at in his Collections of Muficky to buy fuch 
 Sengs which he may be aftiam'd to teach, and others 
 are afliam'd to learn ? The v re is hardly one Song in 
 ten fit for his Purpofe. Honefiy is certainly thebeft Po- 
 licy ; and inoffenfive Words are the only Expedient to » 
 retrieve the Credit of our prefent Composures. I would 
 by no means detract from the Dignity o^ Mufich. it felf, 
 but rather add to it j I am not for fupprefling but re- 
 gulating this Science ; and if this could be done, I doubt 
 not but it will increafe. If no Mufich was printed but 
 what is divine, here is a large Field for Improvement 9 
 A^hich of late hath been negle&ed, the Harveft might 
 be proportionable, and both Printers and Mafiers reap 
 the Advantage. Let them truft Providence in this Me- 
 thod, and whilft they fincerely feek the Kingdom of God 
 and his Righteoufnefs in the firfi Place, they have (b) a 
 fure Promife, that all other Things jhall be added to them. 
 There would be more Books fold, and more Scholars 
 taught, efpecially of the better Sort. I doubt not but 
 every Collegiate and Cathedral Church in thefe Kingdoms, 
 and alfo many private Perfons, would furnifh them- 
 felves with all the Mufich printed on fuch Subje&s. 
 Singing would then bean Exercife fit for the Lords-day, 
 when People have moft Leifure, and can beft meet 
 together, and this would wonderfully increafe and 
 promote the Science , beyond all other Methods what- 
 soever. I am not in the lea ft for leffening the Intereft 
 pf the Muficiansy but only preventing their being Par- 
 takers with other Men in their Sins, fhewing them where- 
 in their real Intereft confifts, both temporal and eter- 
 
 (b) Matth. 6. 33. 
 
 nal, 
 
T$6 The Great Abufe of Mufich Part II. 
 
 nal, and putting them in a Method, whereby they 
 may glorify God, and do Good to the Nation whilft 
 they live here, and alfo be eternally happy when they 
 fiiall be here no more. 
 
 Others fay, that nothing elfe will fell : But this ftill 
 makes the Matter worfe. Where did the Fault lie at 
 firft ? Men have naturally vicious Inclinations, and 
 our Voets and Muficians fo far comply with them, that 
 they are now become degenerated and ftupid, and have 
 no Relifh for that which is fober, chaft and virtuous. 
 The Difeafe is bad, and they have made it worfe. 
 Certainly it is high time for them to endeavour an A- 
 mends for the wrong which they have already done, 
 and (like Orpheus with his HarpJ reduce thefe favage 
 Btafis into better Manners. If they have debauch'd the 
 Age, it is high time for them to ftrive to reform it. 
 I doubt not but the Collections would fell the better, if 
 all that is profane and immodeft was laid afide. The 
 Book call'd,7l?e Divine Companion doth already bear the 
 Third Edition. Mufick will always have a Charm to 
 attract Mankind, and they who buy the worft Songs y 
 would as certainly buy the be ft. They who furnift 
 themfelves with the whole Colleclions, would not leave 
 off when the Words are better ; and many others, 
 who are now afliam'd to buy, would be glad to lay 
 out their Money, when it could be done : without an 
 Affront to Religion, Virtue, and good Manners. 
 
 Some fay that People do not mind the Words but 
 the Mufick : But this is falfe. People generally 
 mind both, efpecially that which they fhould not 
 mind. The Defign of the Compojer is to ufe fuch Notes 
 which may more ftrongly imprint the Words upon 
 the Fancy, and at the fame time raife their Paflions ; 
 and to fay that our Compofers cannot do that which they 
 defign, is too grofs a Reflection on their Skill, and 
 an undervaluing of the Great Improvements which they 
 pretend to. 1 he Mufick fixes the Words, and tho* 
 the Delight at prefent takes off the Horror, and Senfe 
 
 of 
 
Chap. 8. The Great Abufe of Mufick 187 
 
 of the ill Confequences ; yet the Foifon works more 
 ftrongly than if it was perceiv'd. As Matters now 
 Hand, (c) the Sengs are rampantly lewd., and irreligi- 
 ous to a flaming Excefs : Here we have the Sprit and 
 Effence oiVice drawn off flrcng-fcented, and thrown into 
 a little Compafs, and fuch horrid Profanenefs which will 
 hardly bear the Rehearfal. Now that thefe ftrong Po- 
 tions may the better go down, (d) the very Mufick is 
 contrived to excite a fportive Humour, to fpread a 
 a Gayety upon the Spirits, to banifli all Gravity and 
 Scruple, and to lay Thinking and Refledion afleep. 
 It is contrived to warm the Paffions, and unlock the 
 Fancy, arid makes it open to Pleafure, like a Flower 
 to the Sun. It helps a lufcious Sentence to Aide. It 
 drowns the Difcords oiAtheifm, and keeps off the A- 
 verfions of Confcience. It throws a Man off from his 
 Guard. It makes Way for an ill Impreffion, and is 
 moft commodioufly planted to do Mifchief. If we 
 y/ill believe the Apoftle, thefe flefhly Lufts do war a- 
 gainft the Soul. The Mufick carries on a falfe Attack 
 on the one fide, and the Words enter by Surprize on 
 the other. And therefore to fay, that the Words can 
 do no Hurt, becaufe at prefent they are not minded, is 
 the fame as if we fhould fay, A Houfe cann't be robb'd, 
 becaufe the Thief fteals privately in, and is not fuf- 
 pected. 
 
 Some will be apt to fay, That there were always 
 fuch Abufes in our Songs , and therefore it fignifies no- 
 thing to find Fault with them. This is fo far from be- 
 ing an Excufe, that it makes the Cafe fo much the 
 worfe. Preferi f ten in Evil is no good Argument. It 
 is Time to fupprefs it when it pretends to fuch a Plea 
 to fupport its Caufe. The (e) old World had gone on 
 a great while in its Wickednefs, but becaufe they did 
 
 (0 Collier's Short View of the Stage, Page z8o. (d) Ibid. 
 Tage 2,78. CO Gen. 6. 3, 5 5 6, 7. 
 
 not 
 
1 88 The Great Mufe of Mufick PartlL 
 
 not turn from it, at laft they were all deftroy'd with 
 the Flood. The (f) Amorites provok'd God to Wrath 
 from one Generation to another; but when their Ini- 
 quities were full, they perifh'd by the Sword. The 
 (g) Jews were the Children of thofe who kilTd die Pro- 
 phets ; but when they had fill'd up the Meafure of 
 their Fathers Iniquities, the Roman; came upon them, 
 plunder'd their Cltyt burn'd their Temple, and took a- 
 way both their Place and Nation ,• and our Saviour 
 told them, that for this Reafon they could not efcape 
 the Damnation of Hell. Thefe Sins became more hei- 
 nous becaufe they have been often repeated ; and the 
 Length of Time adds very much to their Aggrava- 
 tions. In fuch a Cafe we have Caufe to fear, that as 
 our Provocations are greater, fo when God enters in- 
 to Judgment, it will be the more fevere. If he hath 
 fpar'd us fo long, why fhould we provoke him to An- 
 ger ? The jlpoftle argues this Matter very fully, 
 (hyDvffifeft thou the Riches of his Goodnejs and Forbearance^ 
 and Long-fuffering, not knowing that the Goodnefs of God 
 kadeth thee to Repentance ? But after thy Hardnefs and 
 impenitent Heart , treafureft up unto thy f elf Wrath again jt 
 the Day of Wrath, and Revelation of the righteous Judg- 
 ments of God ; who will render to every. Man according to 
 his Deeds, To them who will obey Unrig hteoufnefs, he will 
 render Indignation and Wrath, Tribulation and Anguijh, 
 upon every Soul of Man that doethevil, of the Jew firfi, and' 
 alfo of the Gentile, becaufe there is no Refpecl of Perfons 
 with him. Befides, thefe Abufes grow worfe and 
 worfe. Every Age furpaffeth the other, and we have 
 exceeded them all. The Adoring of the Dtvil % the 
 Traifing him for his Rebellion, the Reflecting on the At- 
 tributes of God, are fuch flaming Impieties, that former 
 Ages dar'd not to venture upon, and future will be 
 
 (f) Gen. 15. 16. (g) Matth. z$. zp. to the End. (*) ^om. 
 a. 4. 5, 6, 8, 9, ii. 
 
 aftomfh d 
 
Chap. 8. The Great Abufe ofMufick. 1 89 
 
 aftonifli'd at. And fince Length of Time hath pro- 
 duct fuch monft/ous Provocations, it is high Time 
 to fupprefs them, left God fhould vifit the Sins of our 
 Fathers upon us, and alfo punilh us for our own Im- 
 pieties, as we do juftly deferve. 
 
 I doubt not but there are many Friends to Profane- 
 nefs^ who will fay, that I infift too much upon little 
 Niceties. But I fuppofe, that no one will think eve-^ 
 ry thing which I have blam'd to be Nicety. I am fure 
 that there are many things profane, fcandalous and 
 blafphemous, to the higheft Degree. I grant. that 
 there are fome things which are ( not of fo horrid a 
 Nature, and which many Perfons make but a Jeft of. 
 However, lam apt to think, that thefe things ought 
 to be expos'd, as well as others. A fmall Wound may 
 kill a Man. A fmall Leak may fink a Ship. A fmall 
 Spark may burn a Houfe ; and thefe little Niceties may 
 deftroy both Soul and Body in Hell. Sure it is a bad 
 Sign, to plead for Sins, and fay they are but little ones, 
 and endeavour to turn every thing into Ridicule 
 which tends to fupprefs 'em. The leaft Sin contracts 
 an infinite Guilt, and juftly deferves everlafting Tor- 
 ments. The leaft Sin is again ft the Authority of God, 
 his infinite Goodnefs an&Holwefs; and it certainly ag- 
 gravates the Crime, when for his Sake, we will not 
 abftain from fuch little Niceties. Where things are 
 doubtful, it is fafeft to avoid them, but much more 
 where there is aftrong Prefumption, and nothing but 
 Cuftom to plead for them. We contemn the Authority 
 of our Law-giver in one &'»,as certainly as in many,and 
 therefore St. James faith, (/) He thatjhall keep the whole 
 LziVy and yet offend but in one Pointy he is guilty of all. 
 The leaft Sin fears the Conscience, takes off from the 
 Horror of Death, judgment and Hell, and thus in Time 
 ufhers in the reft. The leaft Sin makes a Breach ip 
 
 (i) Jaaaes z. 10. 
 
 the 
 
190 The Great Abufs of Mufick. Part II. 
 
 the Wall, and gives an Opportunity to the greateft t< 
 enter in. The Thieves who are executed, begin nc 
 at firft with great but fmali Theft* ; and our Son 
 grew not on a fudden to their prefenr Height of P) 
 fanenefs : So that I think a Chrifttan cannot be too cai 
 tious even againft that, which is cali'd, A little Nicety. 
 
 In reckoning up a large Catalogue of Oaths , I have 
 referr'd tofome Places where the Word Faith isus'd a- 
 lone; F and to others, where the Reader may find for 
 other Expreffions which are too much us'd in comm< 
 Difcourfe. Now the Word Faith, us'd in this Manner, j 
 cake to be rank Swearing, I.know that the common Uf< 
 of fome Oaths takes offthe Apprehensions of them ; fo 
 that many People are guilty before they are aware, 
 and others think them to be no Sins, but are very ape 
 to excufe and plead for them. However, none of thefe 
 external Circumftances can alter the Nature of Good 
 and Evil. Vice is not at all the better, tho' it hath 
 many Followers, and as many to fide with it. What 
 the Serif ture condemns, we can never excufe. Now, \ 
 Chrift faith (Jk) that for every idle Word that Men JhaU 
 [peaky they Jhall give an Account at the Day of Judgment^ 
 For by our Words we Jhall.be jufiified, and by our Words:\ 
 we Jhall be condemned. And certainly this Text is more 
 comprehenfive in its Meaning than many do imagine, j 
 
 The Word Faith, ufedin this Manner, is the fame; 
 2isBy my Faith ; and the fame may be faid of all the o- 
 ther Oaths, where other Words or Syllables are either 
 chang'd or left out. They can have no other Meaning,- 
 and the Alteration is no more an Excufe, than it would . 
 be for a Roman Catholick to affirm that he eats no Meajt .1 
 in Lent, becaufe it was mine'd before he fwallow'd it. 
 In all Languages there is a Figure caird Ellip/is, which 
 is fpoken or in moft Grammars, but in all Books of Rhe- 
 tprick. This is a Leaving out of fome Words in a Sen- 
 
 (k) Matth, 12. 36, 37. 
 
 ten 
 
 . 
 
Chap. 8. The Great Abufe of Mufitk. 191 
 
 tence^ which mult be added to make the Senfe com- 
 pleat, and is always imply'd, where the Senfe is im- 
 ported:. Now the Word Faith ftanding thus alone is 
 Nonfenfe, and therefore the other Words are imply'd to 
 make Senfe of it. When it is thus explained, there is 
 no Way to excufe it from being an Oath. We find in 
 Latin, (I) feverai Words of this Nature, which in our 
 Grammars are reckon'd among the Adverbs of Swearing. 
 If it be objected, that the Word Faith is no Oath, but 
 the Words, By my Faith, is an Oath, I may affirm, for 
 the fame Reafon, that the Words of our Saviour, 
 (m) Holy Father, keep thofe whom thou hafi given me, is 
 no Prayer $ but if we had tranflated it, O holy Father, 
 then it had been a Prayer. According to the Scrip- 
 ture Expreffions, fome particular Words may be Oaths, 
 tho 5 the Formula Jurandi, thefe little Particles are left 
 out, and muit be fupply'd by the Figure Ellipfis. 
 Thefe Particles among the Greeks are either m* or n«- 
 Now when God faid to Abraham, (n) Surely Blefjing I 
 will blejs thee, thefe Particles were omitted ,• and yet it 
 is there faid, that God fware by himfelf, becaufe he 
 could /wear by no greater. The Word in Greek is 'AubJ, 
 Amen, and is reckon'd as an Oath, becaufe it is one of 
 the Names of Chrift, who (0) is call'd the Amen, the 
 faithful and true Witnefs, the Beginning of the Creation of 
 God. If it is faid, that in the Word Faith is not meant 
 God or Chrift, I muft fay the contrary. It plainly re- 
 fers to the Object of our Faith, and confequently toe- 
 very Perfon mention'd in our Creed. Our Blejfed So- 
 viour hath decided this Cafe, faying, (p) Whofoever 
 fhall fwear by the Altar fwear eth by it, and all things there- 
 on. And whofoever jhall fwear by the' Temple, fwear eth by 
 
 (I) Pol, that is, Per Pollucero. jEdepol, that is, Per aedern 
 Pollucis. Hercle, that is, Herculem ; and Mehercule, that is, 
 Ita me Hercules adjuvet. (m) John 17. 11. (n) Heb. 6, 13. 
 (0) Rev. 4. 13. Q) Matth. 23. 20, 21, 22.. 
 
192 The Great Abufe ofMufick Part II. 
 
 it, and by him that dwelleth therein. And he that jhall 
 [wear by Heaven, fwear eth by the Throne of God, and by 
 him that fitteth thereon. And thus Chrifiians, when 
 they fwear by their* Faith, are guilty of Swearing by 
 that God in whom they believe ,• and when they fwear 
 by their Troth, they (wear by him in whom they truft. 
 I (hall only add what an antient (of) Divine of our Na- 
 tion faith on this Occafion. How darefi thou, whome- 
 ver thou art, to fwear By the Mafs, By thy Faith, By 
 thy Troth, By our Lady, By St. George, or the like ? 
 Are thefe thy Gods whom thou haft made to ferve them ? or 
 darefi thou to give the Worjhip due to God unto any but unto 
 him ? Did the Lord threaten Ruin upon Ifrael, becaufe they 
 fwore by their Idcls in Dan and Beerfheba, faying, 
 (r) They that fwear by the Sin of Samaria, and fay, 
 Thy God, O Dan, Hveth, and the Manner of Beer- 
 fieba Hveth, even they mail fall, and never rife up a- 
 gain : And darefi thou fwear By the Mafs, which was 
 the Sin of England, and is the Sin of Rome ? Did the 
 Lord tell Judah, that (f) her Children had forfaken 
 him, becaufe they fwore by them that were no Gods i 
 And darefi thou fwear By our Lady, By St. George, By 
 St. John, By St. Thomas, or the like, which are no Gods ? 
 Do ft thou not fee, that thus [wearing, thou forfakefi God, 
 
 and bringeft Ruin upon thy f elf 1 In one word, thou that 
 
 commonly fwear efi by any thing that is not God, tell me, 
 'what thinkefi thou ? Dofi thou therein fwear by God or 
 no? If fo, then thou takeft his Name in vain, and he 
 will not hold thee guiklefs. If not, then thou forfakefi 
 God, in that thou fwear efi by that which is not God. Per- 
 haps fuch Oaths are not punifh'd by the Laws of the 
 Land, tho' all profane Oaths are puniftiable ; however 
 the Defeft of our Laws, or the Negled of the Exe- 
 cution, makes not the Sin the more excufable in the 
 
 (j) Airay'j Lectures on the Philippians, Cbap. 1. Ver.S. Tage 
 joo. (r) Amos 8. 14. (f) Jerem. j. 7. 
 
 Sight 
 
Chap. 8. The Great Abufe of Mufick. 193 
 
 Sight of God : But when they are not punifhed by . 
 Men in this World, then God feems to referve the im- 
 mediate Execution of Vengeance for himfelf in the 
 other. 
 
 The laft Excufe which lean think of, is, that fuch 
 Expreffions in our Songs are only borrowed from the 
 Heathen Authors, and the Poet defigns no more than an 
 Imitation of them, which he thinks to be the more 
 excufable, becaufe he follows the Examples of* all the 
 Grammar Schools. This may be admitted in Schools for 
 two Reafons, which will not hold good in the other 
 Cafe. In Schools they learn Latin and Greek y and there- 
 fore it is requifite to ufe thofe Authors, and be ac- 
 quainted with their Style, who wrote in thefe Lan- 
 guages, when commonly fpoken in their own Coun- 
 try. , By this means the Scholars have a Standard of 
 fuch Books which may be depended upon for their 
 Imitation. That they may underftand thefe Authors, 
 there muft be a competent Skill in the Hiftory of thofe 
 Times, the Account of their Gods, and the Manner of . 
 their Religious Worfhip, to which they fo often allude. 
 Befide, this Knowledge is neceffary for the better un- 
 derftanding of the Primitive Fathers, efpecially their 
 Apologies for the Chriftian Religion, and their Confuta- 
 tions of the Tagan Idolatry, By this means we know 
 that the Heathens are not falfly charg'd, and we reatt 
 the antient Monuments of Chrifiianity with more Pro- 
 fit and Pleafure. And the Primitive Fathers being very 
 convenient to be read by fuch who apply themfelves 
 to the Work of the Minifiry, no one can blame this 
 neceflary Introdu&ion thereto in the Grammar Schools. 
 But as the Poets do not teach Latin or Greek either to 
 the Country Clowns, or to the young Ladies, or train 
 them up for thefe other Studies -, fo this Excufe is no- 
 thing to their Purpofe. However, everything which 
 we find in the Heathen Authors, is not fit for our Imi- 
 tation in other Cafes. Let us believe that our Poets 
 defign no Harm, but only follow the Cuftorri of the 
 
 O Age 
 
194- The Great Abufe ofMufick Part II. 
 
 Age in Imitation of the Greeks and Latins 9 and let us 
 go as far in their Vindication as we can ; yet at laft 
 it muft be own'd, that in all Cafes Cufiom is no good 
 Plea. If all the World did worfhip Baal, it would 
 not excufe Elijah. If the Cuftom is bad, we ought 
 to break it, and we are fufficiently forewarn'd by Qod 
 himfelf, that we muft not follow a Multitude to do evil. 
 The Scriptures ought to be our Guide and Direction. 
 As wfchave fo perfect a Rule ; fo we ought to abide 
 thereby, and imitate nothing which is contrary there- 
 to. And it is much more commendable to take the 
 Pfalms of David for our Pattern than the bell Ljrhk 
 Poets. When we read a Heathen Author, we look upon 
 him as a Heathen $ but when we read a Chrifiian Au- 
 thor , we look Upon him as a Chrifiian. The Heathens 
 invented ftrange Stories of their Gods, and reprefented 
 them as lewd and debauch'd ; but what horrid Lan- 
 guage would this be to a Chrifiian s Ears, efpeciaily 
 from a Chrifiian s Yen or Mouth ? In the Time of a 
 publick Calamity, Plautus wrote his Comedy call'd 
 Amphltrion, to appeafe the Wrath of Jupiter^ and con- 
 cludes with this Expreffion, Jovis jummi caufa clarl 
 .plaudite. Now in this Comedy he brings in Jupiter de- 
 filing Alcumena in the Shape of her Husband, and Mer* 
 cury as a Procurer or a Pimp in the Shape of Sofia the 
 Servant; but will this excufe our Poets, when in Imi- 
 tation thereof they reprefent our God as the Author of 
 Sin, and delighting in Iniquity ? The Heathens charg'd 
 their Gods with many moft fcandakus Actions ; but we 
 know that our God is holy, pure, jufi and good. The ' 
 Heathens ador'd Cupid and Venus as the God and Goddefs ! 
 of Love ; and Bacchus as the God of 'Wine, and then it 
 was no wonder if they did write in praife of Fornica- 
 tion, Adultery or Qrunkepnefs. But we have not fo learn d \ 
 Cirri ft, neither are we allow'd fuch a Poetical Liberty. 
 Had our Poets made their Addrefies to the Rimifli 
 Saints, as they do to the Heathen Lids, the whole | 
 Nation would cry out aeainft them as addicted to Po- . 
 
 feryl - 
 
Chap. 8. The Great Abufe ofMufich. 1 9 5 
 
 pery, and there is as much Reafon to cenfure them as 
 addi&ed to Paganifm. I know it may be faid, that 
 there is not the like Danger from the one as from the 
 other, and indeed it is well that there is not ,• but I 
 am fure, that no Thanks are due to the modern Poets 
 for the Mercies of this Nature, which we do enjoy. 
 A Man may for this Reafon write in vindication of 
 the Turkijh Religion, and plead, that he only did it in 
 Imitation of the Commentators on the Alcoran; or 
 write in vindication of Popery, and fay, he only did it 
 in Imitation oiEellarmine, as well as extol the Heathen 
 Gods, andexcufeit, becaufe it is only in Imitation of 
 the Greek and Latin Poets, The only real Excufe is, that 
 they think the Poifon is not ftrong enough to kill, and 
 therefore they can more freely give it. Kfowever, we 
 cannot think it fafe to take Poi/ln for the fake of the Ex- 
 periment. We are not fure that the Antidote will al w ays 
 anfwer the Defign ; but we are fure that the Poet gives 
 us none at all. Now tho' we are under no Danger of 
 Paganifm ; yet there is a Danger of an IndifFerency to 
 all Religions : and tho' we are not Heathens, we may 
 be Atheifts. The Blow which doth not kill, may 
 wound, and the Devil hath Variety of Methods to de- 
 ceive and deftroy us. So that fince the Poet hath no 
 Neceflity to let his Fancy run this way, but may chufe 
 whatever Subjed he thinks fit, he is therefore the more 
 inexcufable when guilty. However, if we muft imi- 
 tate the Heathen Authors, I think it very mean, bafe 
 and unworthy, that we muft content our feives with 
 the Dregs of Ignorance, and the Scum of thofe Ages, in 
 which God for their Sins had given them over to a Re- 
 probate Senfe. The moft early Ages can afford us bet- 
 ter Examples : And I wifh our Poets would imitate 
 the antient Greek Tragedians or Pindar, efpecialh; in 
 what they write concerning Natural Rdigior A ^ and 
 take for their Pattern the beft of Heathens, until they 
 can be prevail'd upon to write like Cb r jftyt &r. 
 
 O z Chap. 
 
I 96 The Great Abufe ofMufich Part II. 
 
 Chap. IX. 
 
 The Corruption of our Mufick by mean 
 Compofures. 
 
 HAving feen howfcandalous our Songs are in rela- 
 tion to Religion and Modefly, it will not be amifs 
 to inquire, whether there is any Improvement in the 
 Mufick it felf, which may make it fo taking. 
 
 It muft be confefs'd, that whilft Mufick was chiefly 
 imploy'd in this Nation for the Glory of God^ God was 
 pleas'd to fhew his Approbation thereof, by wonder- 
 fully improving the Skill of the Ccmpofers, infomuch 
 that I believe , no Art was advanced from fo mean a 
 Beginning to fo vaft a Height, in fo fliort a Time as 
 this Science in the laft Century. Our Mufick began to 
 equal that of the Italians, and exceed all other. Our 
 Purcd was the Delight of the Nation, and the Wonder 
 of the World, and theChara&er of Dr. Blow was but 
 little inferior to him. But when we made not that 
 life thereof which we ought, it pleas'd God to mew 
 his Refentment, and put a Stop to our Progrefs, by 
 taking away our Purcel in the Prime of his Age, and 
 Dr. Blow fbon after. We all lamented our Misfor- 
 tunes, but never ccnfider'd them as Judgments for the 
 Abufe of this Science ; fo that inftead of growing bet- 
 ter we grew worfe and worfe. Now therefore Mufick 
 declines as fait as it did improve before. 
 
 It was an old Observation of {a) Alftedws, That 
 Mufick receives its great (fi Per feci ion from the End or De- 
 sign thereof, and infers, that hence it is apparent, that 
 
 (aj Tempi urn Mujicum, chap»$ t nUe $. 
 
 thofe 
 
Chap. 9 • The Great Ahufe of Mufich 197 
 
 thofefimple Men, who ahufe Vocal and Instrumental Mufick 
 to nourifb the Pleafures of this World y whilft they fing and 
 fet Songs wholly obfcene, are nothing lefs than Muficians. 
 For tho* the Form of a Song occur there ' y yet the End which 
 perfects the Science is not difcern'd. And the Tranjlator 
 (Jb) writes' like a Prophet. Mufich hath already flown to 
 a great Height in this Nation : For I a?n psrfwadcd y that 
 there is as much Excellency in the Mufick which hath been 
 and is now compofed in England, as in any Part of the 
 World, for Air y Variety , and Subftance. But I heartily 
 wijh, that after this great Spring and Flood , there be not 
 (in our fucceeding Generations) as low an Ebb. For if the 
 ferious and fubfiantial Tart of Harmony be neglecled,, and 
 the Mercurial only ufed, it will prove volatile, evaporate, 
 and come to nothing. This we find to be too true by 
 woeful Experience ,• infomuch that Mr. Henry Hall, 
 late Organift of Hereford f whom I take to have been as 
 great a Judge as any Man in England, excepting the 
 two before mention'd) complains of it in thefe 
 Words {c) : 
 
 Duly each Day our young Compofers bait us 
 With mofl infipid Songs y a?id fad S O NA TA S. 
 Well were it if our Wits would lay Embargo's 
 On fuch Allegros and fuch Poco Largos ; 
 And would enacl it y there prefume not any 
 To teiz,e Corelli, or burlejque Baffianr, 
 And with Divifions and ungainly Graces, 
 Eclipfe good Senfe y as weighty Wigs do Faces ; 
 Then honejt Crofs might Copper cut in vain y 
 And half our Sonnet Singers fiarve again. 
 
 (h) Preface, Anno 1664. 
 
 (tf) Verfes printed in the Front of Mr. Puree! V Orpheus Bri- 
 tannicus. 
 
1 9 8 The Great Abuje of Mufich Part II. 
 
 And (d) in another Place : 
 
 Long have we been with Balladry opprefs'd ; 
 Good Senfe lampoon d, and Harmony burlefqud. 
 Mufick of many Parts has now no Force : 
 Whole Reams of Single Songs become our Curfe, 
 With BafTcs wondrous lewd, and Trebles worfe. 
 But ft ill the lufcious Lore goes glibly down, 
 Andftill the Doubl' Entendre takes the Town. 
 They print the Names of thofe who fet and wrote *em 3 
 With Lords at Top, and Blockheads at the Bottom* 
 Whilft at the Shops we daily dangling view. 
 Falfe Concords by Tom Crofs engraven true. 
 
 To this I fhall only add what Mr. Brown, the Or- 
 ganift of Chrift-Church Hofpital in London, writes on 
 the fame Occafion. ( e) 
 
 Themightieft of them cry, Let's pleafe theTown : 
 (If that be done they value not the Gown.) 
 And then, to let you fee 'tis good and taking, 
 *Tis foon in Ballad howVd, ere Mob are waking, 
 (O happy Men, who thus their Fames can raife, 
 And loft not e\n one Inch 0/Kent-ftreet Traife ! ) 
 But yet the greateft Scandal's (till behind ; 
 A bafer Dunce among the Crew we find: 
 A Wretch b twitch 'd to fee his Name in Print, 
 Will own a Song, and not one Line his in t j 
 I mean of the Foundation, Sad's the Cafe ! 
 (f) He Trefclp writes, no matter who the Bafs ! 
 
 (d) Vevfes prefixed to Dr. Blow'* Amphion Anglicus. (e) I- 
 bid. (f) Thus it is in July, 1708. Song 3. Auguft, 17,8. Song 
 I and z. February, 1709. Song 1. July, 1709. Song U No- 
 vember, 1710, Song 3. December, 1710. Song 3 . And Febru- 
 ary, 1710'. Song 5. 
 
 7»fi 
 
Chap. 9 . The Great Abufe of Mufick. IJJ 
 
 Juftlihfome over-crafty Ar 'chit eel , 
 
 Firft forms the Garret, then the Houfe erect. 
 
 Such Trajh', we know, has pefter'd long the Town, 
 
 But thou appear, and they as fcon are gone. 
 
 To take a View of thefe Compofithns, it muft be 
 confider'd, that there are fever al things,, which all 
 will allow to be neceflary for a good Compofo-, *vi& 
 A natural Genius, a fuitable Air, a good Score or Pattern, 
 a conftant Application, a folid Judgment ■, and %n Inten- 
 tion of Mind; and if either of thefe is wanting, the 
 Compofition cannot be excellent. 
 
 A natural Genius in a Compofer is the fame as a natural 
 Genius in a Poet . It is not acquir'd, but given. Ma- 
 rty can write true Verfe, tho' few make hns Poems. 
 Such a Fancy is not obtain d by Indufiry, but is a Talent , 
 Which we receive from God, and therefore it is no 
 Wonder, if God withdraws fuch a Favour, whilft we 
 do fo publickly abufe it. Our Muficians would do 
 well to confider and apply to themfelves, what God 
 faid of Judah, (g) She did not know that I gave her Corn, 
 and Wine and Oil, and multiplied her Silver and her Gold, 
 which they prepaid for Baal. Therefore will I Return, and 
 take away my Corn in the Time thereof and my JVine in the 
 Seafon thereof and will recover my Wooll and my Flax, gi- 
 ven to cover her Nakednefs. And now will I dif cover her 
 Lewdnefs in the Sight of her Lovers. 
 
 As for a fuitable Air, it is abfolutely neceffary in a- 
 ny one who would raife the Faflions, and accommo- 
 date Notes to Words. Our prefent Compofures have too 
 much of Brisknefs, and little Serioufnefs left, except 
 in adoring a Miftrefs, or invoking the Devil. In other 
 Cafes, it feems to be wholly evaporated, and the fine 
 Air is turn'd into Smoak and Tempeft. 
 
 (g) Hofea 2. 8, 9, 10. 
 
 O 4 As 
 
1QQ The Great Abufe of Mufick Part II, 
 
 As for good Scores or Patterns, we have certainly 
 the beft that ever we had, namely, Mr. PurceVs and 
 Dr. Blow's Works, added to the vaft Quantity of Ita- 
 lian Mufick, daily brought over into this Nation, 
 
 As to conflant Affile ation, it is beft known to the 
 Comfojers themfelves. 
 
 As for good Judgment, the Reader may guefs at it by 
 the Song* which they choofe for their Subjects. Here 
 they daily fhew, that they have not Senfe enough to 
 difcern between Good and Evil ; and if they have hardly 
 any Notion of Religion or Morality , we muft not ex- 
 pect a [olid Judgment in other things. The Defign of 
 the Phy-houfe is to caft a Mift over the Understanding. 
 The Comfofers are wholly devoted to them. And as he 
 who toucheth Pitch must be defiled therewith , fo it is a 
 Wonder if thefe Men are free from the Infe&ion, and 
 never taken in the Snare which they prepare for others. 
 However, to give them their Due, I heartily wifh, 
 that either their Skill in Choofing pf fit Subjects was 
 greater, or elfe that their Skill in Comfofing was lefs. 
 
 Laftly, As for Intention of Mind. Mufick is a Ma* 
 thematical Study, and he who would place the Notes a- 
 right, ought to be as thoughtful as if he was finding 
 put and demonft rating a new Problem in Geometry. A 
 Comfnfer muft confider at once the Nature of his Key, 
 the flarmony pf the Parts, the PaJJages of the Concords, 
 and the Air of the Tune, He ought to bring in his 
 Difcords handfomly, and carry them off as finely. He 
 pught to prepare for every Clofe or Cadence, and both 
 introduce and carry on fomething of a fancy, which 
 is new, and hath a peculiar Excellency in it. But 
 here \ think mod pf our prefent Engliflj Mafi'ers are 
 ftili to feek. Scribimus indoBi dotlique. The Play* 
 houfe, #nd the Mufick compos'd for it are defign'd to 
 lay all Thinking and Reflection afleep! And as our Ma- 
 fitrs are wholly become their Servants, fo they are de- 
 bafed into the Bargain, and feldom ufe that Freedom 
 pf Thought which is neceflary for the Profejfor of 3 L/- 
 faral Se ienee. * He 
 
Chap. 9. The Great Abufe of Mufick. ao 1 
 
 He that would have the Opinion of any honeft and 
 impartial Judge, or would from his own Experience 
 befenfible, how Mufick is of late declin'd, needs only 
 to have fome of our Monthly Collections performed at 
 the fame time with fome of Mr. Parcel's or Dr. Blow's 
 Compofition, and he may foon perceive the Diffe- 
 rence. In thefe eight Years laft, there are about 
 fifty Compofers of Mufick $ none of thefe are equal with 
 the other two. About ten of them may be reckon'd 
 of a fecond Rank ; the reft are generally flat and mean, ' 
 their Movements forc'd, their Fancy ftraind, and their 
 natural Genius feems fometimes fitter for the Church , 
 but compelfd to ferve the Play-houfi. 
 
 I do not pretend to vindicate the Songs in Mr. Pur- 
 cel's Collection, as that the Excellency of the Tunes can 
 make Amends for the Wantonnefs or Profanenefs of the 
 Wprds, which favour too much of the Humour of the 
 Age. But I think it is the more inexcufable, that 
 we fhould be doubly teaz'd with lewder Smgs and 
 meaner Mufick. New Compositions juftle out the old ; 
 and therefore unlefs we can do fomething equal to the 
 other, it is better to do nothing at all. indeed, next 
 to thefe Authors, fome of our prefent Composures are the 
 beft of any, which were ever made in England, (Di- 
 vine Mufick excepted ) but that cannot excufe our glut- 
 ting the World with fo many new Collections of mean 
 and falfe Mufick. When we have tafted dainty Fare> 
 we muft be content with worfe, becaufe there is a 
 Neceffity to preferve Life. But the Ear and Fancy , 
 which have been diverted with better, cannot be 
 brought down to relifli that which is worfe, becaufe, 
 if we do not like it, we may as well let it alone. What 
 therefore Horace obferv'd of Poetry, is as true of Mufick, 
 (h) Some things may do well enough, if they are but 
 
 [b) Horat. de Arte Poetic a. 
 — - Certis Medium & tolerabile rebus 
 Re&e concedi. Mediocribus effe Poetis, 
 $pn homines, non dii, non conceff* re coiumnae. 
 
 indifferent^ 
 
2o 1 The Great Abufe of Mufick Part II. 
 
 indifferent, but it muft not be fo in this Cafe. Every 
 Song fhould be an Original, and have fomething pecu- 
 liar to fhew the Judgment of the Compofer. Mufick 
 (J) was invented to refrefh and delight our Minds ; 
 and therefore if it L not as good as the beft, it fhould 
 be laid afide like the word. And certainly our Com- 
 fofers ftiould either alter their Subjects, or take his Ad- 
 vice, which is (k) to refolve not to do any thing againfi 
 the Grain, but firft to fhew their Compofitions to feveral 
 Mafters y before they are expos'd to publick View, 
 and let them lie by for nine Years Space. I am fure, 
 that we do not want any more. We have too much 
 already, except the Words were better • and I am apt 
 to think, that our Mafters will never fhew more Skill 
 in the Choice of their Notes, until they fhew more 
 Judgment in the Choice of their Words. 
 
 I could give the Reader feveral Inftances offalfe Com- 
 fofition in the Monthly ColleBions, and even in two 
 Parts, when it is fo much the worfe, and might have 
 hQQn more eafily avoided. There are fome Inftances, 
 where the Key is miftaken in the very Beginning, as if 
 a Man fhould fet out for a Journey in a wrong Road, 
 or knew not whither he was going till he came to his 
 Journey's End. There are others, where accidental 
 Flats and Sharps are introduc'd without any Relation 
 to their Key or Cadence, which follows after ; and 
 without any Defign which might juftifie the fame. 
 
 (i) Horat. De Jrte Poetica. 
 
 Sic animis natum, inventumque Poema juvandis, 
 Si paiilum a fumino difceilit, vergit ad imum. 
 
 (k) Ibid. 
 
 Tu nihil invita" dices, faciefve Minerva. 
 
 Id tibi judicium ell & mens : Si quid tamen olim 
 
 Scripfe»is, in Metii defcendat, judicis aures, 
 
 Et patris, & noitras, nonumque premutur in annum; 
 
 Membrauis intra politis delere licebit 
 
 Quod noil edideiis : nefcit vox miffa reverti. 
 
 There 
 
 j 
 
Chap. 9. The Great Abufe ofMufick. 103 
 
 There are others, where the heavy Motion of the 
 Bafs hath clogg'd the Performance. There are others 
 where Clofes have been made without any Prepara- 
 tion, or with that which is next to nothing, or where 
 the Ear is furfeited with more perfect Concords than fhe 
 can digeft. I might add fome other Inftances,, where 
 the Fuges or Flights of Mufick are miferably murder'd, 
 and poor Fegafus having expanded his Wings, flicks in 
 the Key, as in the Mire, and cannot get out. I could 
 give an Inftance where the Baft aiming at 2, Clofe, 
 which was at that time impra&icable, and being di£- 
 appointed, makes no Motion at all ,• in the fame.Man- 
 ner which the Author of Hudibrafs defcribes, 
 
 Like Mules, which if they han't their Will 9 
 To keep their own Pace fiand fiock fiiU. 
 
 I might add other Inftances of Paflages in Mufick, di- 
 rectly contrary to the Rules and Reafons of Compofi- 
 tion, and other Places full of nothing but Noife> Rattle 
 and Hurry. I could add Inftances, where the Key is 
 clogg'd by the Bafs dwelling continually upon it, fo 
 that the Variety of Mufick is loft, and the Refle&ion 
 of Horace may juftly take Place. (I) 
 
 Citbartfdus 
 
 Ridetur, Chorda qui femper oberrat eddew. 
 
 But I muft forbear j becaufe thefe things are not ob- 
 vious to the Capacity of every Reader ; and lhall end 
 all with one Example. 
 
 He who hath read any Syfiem of Mufick, cannot but 
 obferve this Rule. That the laft Note of a Strain or 
 Tune, being the Mteft Concord, and that on which the 
 Mufick fo much depends, fhould be fet off with the 
 
 (/) De Arte fyetici. 
 
 greateft 
 
ao4 The Great Abufe of Mufick. Part II. 
 
 greateft Luftre. For this Reafon, the Ear fliould not 
 be cloy'd with perfed Concords, but led into the Clofe 
 with other Notes. 'Here Difcords were not only al- 
 low'd, butofexcellenrUfej and (m) two Sevenths to- 
 gether were always admir'd. Inftead of this, an in- 
 genious Mafier hath oblig'd us with ( n) two Eighths. 
 This he repeats in the fame tune in Notes at length; 
 and alfo two Months after in another Tune fet in the 
 fame Key, to ihew the Excellency of it ,• and indeed 
 hefeems to have two Defigns at once, which is to 
 make a Country-man gape/ and an Artift biufh. The 
 Strain is fo remarkable that I have fubfcrib'd it, and 
 crave Leave to addrefs the Reader, in the Words of 
 (o) Horace ; 
 
 SpetJatum admijjl rifum teneatis amici ? 
 
 Thefe are gay Stroaks with a Witnefs t, as gay as a 
 Knot of Ribbons on a. Footman's Shoulder ; And fince 
 they are the Effe&s of an Attendance on the Play-houfe, 
 they may ftand as a Badge of the Honour. 
 
 But the greateft Jeft of all is, that in the midft of 
 all thefe Blunders and falfe Concords, the Mafier s conti- 
 nually boaft of the great Improvements of Mufick ; and 
 fpeak with as much Affurance and as much Truth, as 
 others do, when they tell us, that the Play- houfe is the 
 School for Reformation of Manners, This Pride and Ar- 
 rogancy hath made Dr. Blow's and Mr. Purcel's Songs to 
 be almoft laid afide ; tho' we have not one Song in Six 
 
 (m) Simpfon's Compendium, Page 11. 
 (n) March and May, 1704 
 
 \Je£$* 
 
 % 885 8 
 
 (0) Dt Arte Poetic*. 
 
 now* 
 
Chap. 9. The Great Abufe ofMufick. 205 
 
 now printed, which a Mafter can with any Confi- 
 dence teach his Scholar, and all the reft which he buys 
 are wholly ufelefs. It was therefore truly obferv'd of 
 Mr, Pur eel, and continues to be true ftill, (p) Tha; 
 
 The leafi Motett which from his Hands we (how, 
 Exceeds our very be(t "Performance now* 
 
 And of Dr. Blow, (q) 
 
 This Book alone will eternize thy Fame, 
 Such Compofitions ftill are fining there. 
 By what fome do, we thought forgotten were. 
 
 Thus we fee, that as the Muficians carry on the De- 
 fign of the Play-koufe, to introduce only a fportive Hu- 
 mour in the World, and lay afide all ferious Thinking 
 and Refle&ion ,• fo their Compofures flievv that they 
 themfelves are taken in the Snare which they lay for 
 others i And as it vifibly affe&s their Mufick, fo I wifli 
 it may not as fenfibly affeft their Morals, 
 
 However, it is a hard Cafe, that Mufick ftiould be 
 murder'd by thofe who pretend to improve it ; that 
 Amphion fhould be wounded by his Friends and Admi- 
 rers, who pretend to have fo much Command over 
 their brutifh Paffions, through the Help of the Science 
 which he practis'd : And that thefe Gentlemen, who 
 have no Occafion of the Swords which they wear, 
 (except it be to pick the Duft from the Keys of aS/>i- 
 net, or point to the Notes- inftead of a Straw, when 
 they teach the Toung Ladies to fing) fhould grow fo 
 boifterous on a fudden, as to break por Orfheus's Head 
 with a Club, for want of a Fiddleftick. 
 
 (p) Preface to Mr, PurceP* Orpheus Britannicus, ly Mr. Hen- 
 ry Hall, Organijl of Hereford, (f) Preface to Dr. Blow's Am- 
 phion Anglicus, by Mr. Richaid. Brown, Organijl of Chrjft- 
 Church hofpital in London. 
 
2o6 The Great Ahufs ofMufick PartIL 
 
 HAP. 
 
 X. 
 
 The Corruption of our Mufeck by the 
 Organifis of Cathedral and ^Parochial 
 Churches. 
 
 AS Mufick is thus debased and abm'd, foit might be 
 expe&ed that it was done by fome Enemies to 
 this Science. But that is impoffible. He who knows it 
 loves it, and he who knows it not, is not in a Capaci- 
 ty to corrupt it. Bcfides, as Mufick is thus apply 'd to 
 the promoting oiVice and Profanenefs ; fo ic might be 
 thought, that this was occafion'd by fome profefs'dE- 
 nemies to Religion , who never frequent the Worfliip of 
 God, or have any thing to do with the Singing of his 
 Fraifes in the publick Congregation. But this is not 
 the Cafe. The Members of our Church have Reafon 
 to complain with holy David, or rather with her Lor d 
 and Mafier, when betray 'd by Judas, (a) It was not an 
 open Enemy that reproached me, then I could have born it ; 
 neither was it he that hated me, that did magnify himfelfa- 
 gainft me y for then peradventure I could have hid my felf 
 from him, or the better beware of fuch a one ,• but it is 
 a Man who feems to be our Companion, our Guide, and 
 our own familiar Friend ; in Company with whom we 
 conftantly walk into the Houfe of God. They who eat 
 of the Churches Bread, do employ their Time and 
 Pains to her Difhonour. The Organifis of Cathedral 
 and Parochial Churches., do us the moft Mifchief. 
 They who guide the Congregation in Singing Traifes 
 to God, do afterwards compofe Tunes for the Syna- 
 gogues of Satan, revel at a Tavern or an Ale-houfe, in 
 
 (a) Pfal. 55. 1 1. 
 
 Serving 
 
Chap. 10. The Great Ahufe ofMufick. 207 
 
 Serving the Devil, and teach fuch Songs as are Incen- 
 tives to Frofanenefs, Atheifm, and Debauchery. Befides, 
 how many Singing-Men at Church meet there hardly for 
 any thing except to make Affignations for another 
 Place ,• whilft the carelefs and flovenly Manner of 
 their Devotion (hews us that their Hearts are there al- 
 ready, and that they defire nothing more than the Li- 
 berty to be gone. How many have there been ( and 
 I wifh may not be ftill) who ferve rlrft at the Church, 
 and then at the Flay-houfi $ firft Singing Hallelujahs to 
 God, and then fpending the Evening in the Worfhip 
 of the Devil ? Such Menasthefe fpend Part of the 
 Lord's Day in his Service, becaufe they are confin'd to 
 it $ but fpend the greateft Part of the Week, when 
 they have their Liberty, to promote a contrary Inte- 
 reft. They fing Hcfmnah to Chrift, for the fake of the 
 Loaves, and after that betray him to be crucified. This 
 is a ftrange Following the Lord and Baal a Serving of 
 God and Mammon, a Reconciling of Chrift with Belial, 
 and Light with Darknefs. Bleffed be God, there are 
 fome Org^i/^ now alive, who have notprofan'd their 
 Skill by compojing for and ferving another Master^ nor 
 polluted themfelves with thefe horrid Impieties ; and o- 
 thers formerly guilty, who (as I hope and believe,) 
 are turn'd from it •• and I defire of God to open the 
 Eyes, and awaken the Confciences of the reft, that 
 they may fee their Sin, and be guilty no more. Can 
 we think that God will be always thus mock'd and af- 
 fronted i I would not hinder any Man from fhew- 
 ing his Skill in cvmpofing, or improving thereof. But I 
 think it Pity, nay a great Shame and Scandal, that 
 they mould compofe any thing except that which is 
 Divine. If they are willing to ferve the Church of 
 God, they fhould ferve that alone ; but if they thinfc 
 the other to be better, let them quit their Places in the 
 Church, and attend upon the Vlay-hottfe. Such Men 
 may precend to be for the Church, becaufe from hence 
 they have Part of their Wealthy but their Pretences 
 
 are 
 
ao8 The Great Abufe of 'Mufick. Part II. 
 
 are no more than Lies, their A&ions coritradid their 
 Words, and fliew that they are of the Synagogue of Sa- 
 tan. What a Satisfa&ion would it be to them, if they 
 did at laft retrieve the Honour of their Profeffion, 
 bring Divine Mufick into Efteem again, and thus re- 
 cover the Cannon from the Hands of the ' Enemy ? 
 Whatever is loft by this Method in the prefent World, 
 may be abundantly made up in the other. If the Ta- 
 lents, which God lent them, were imploy'd for the 
 Doner's Ufe, they may at laft be prais'd with a Well 
 done, good and faithful Servant, and be remov'd from a 
 Choir on Earth to fing perpetual Hallelujahs with the 
 Saints in Heaven; or otherwife their Mufick maybe 
 turn'd into Alourning, and their Mirth into eternal La- 
 mentation, 
 
 And now, if thefe Corruptions had kept without the 
 doors of the Church, xhzGzk had not been fo deplorable : 
 but the greateft Misfortune is,that it is too often carefs'd 
 within. The fame Organ, w T hich in Time of Divine 
 Service plays Pfalms compofed for the Worfhip of God, 
 ftiall for a private Diverfion play fuch Tunes, which 
 were compos'd for the Support of the Play-houfe, and 
 perhaps the lewd and profane Songs to which fuch 
 Mufick is fet, may at the fame time be fung in the 
 Church. Thus an Inftrument defign'd to raife our De- 
 votion on the Lord's Day, is often a Caufe of profaning 
 the Place on the other Days of the Week. The young 
 Ladies learn to play their Jigs, their Songs, and every 
 thing which is light and airy, upon the Harpfichcrd. 
 When they have a Notion thereof, they muft go to 
 Church, to hear it perform'd upon a better Inftrument, 
 where the Concords may be more fully heard, and the 
 Sound will hold as long as the Artift pleafes, without 
 the repeating of the Stroke. Befides, the fame Rea- 
 fon, which caufeth thi? Abufe in private, caufes it 
 alfo in the publick Worfhip of God. The Organift 
 even then ftrives only to divert his Scholars, mind his 
 Jntereft, and play in fuch a manner, as fliall pleafe 
 
 them 
 
Chap. 10. The Great Abufe of Mufick. io§ 
 
 them beft. Should he play a whole Jig, it might be 
 difcovered, and therefore there muft be the Scraps 
 of feveral jumbled together without Method or Or- 
 der, whiift his Fancy runs from Tune to Tune as a Bird 
 flies from Tree to Tree, for fear of being caught. 
 Thus we ferve the God of Order with the utmoft Con- 
 fujion. It is lamentable to confider, that when a Man 
 comes to Church for the Good of his Soul, in hopes 
 that every thing there fhall increafe his Devotion, the 
 Mufick ferves only to increafe his Diftra&ion,* and he 
 can fcarcely ever hear any thing from the Finger of 
 the Organift, which tends to Gravity and Sobriety y but 
 a wanton light Air, as if defign'd to fpoil the Endea- 
 vours of the Minifier in all the Offices of our excellent 
 Church, and banifh from the Houfe of God every fe- 
 rious Thought. Our antient Church Mufick is loft, 
 and that folid grave Harmony, fit for a Martyr to de- 
 light in, and an Angel to hear, is now chang'd into £ 
 Diverfion for Atheifts and Libertines, and that which 
 Good Men cannot but lament. Every thing which is 
 ferious, is called in Dcrifion, The old Cow Path, and re- 
 pfefented as dull and heavy. Our Organ is us'd only 
 as a Tool tp promote the Intereft of the Harpfichctd and 
 Spinet. On thefe are taugHt only the Play- houfe Tunes , 
 and the Mufick at the Church is only an Introduction to 
 the other Place. If any one complains of this Aoufe 
 to the Parifliioners, their Anfwer k, that they do not 
 underftand it : ( And who does, as it is now manag'd ?) 
 I know not iny fober Perfon, vvho can underftand 
 any thing in it, except a Jargon of Confufion, without 
 Head or Tail, including all the Keys of the Gamut in a 
 promifcuous manner, without any Cadence or Conne- 
 xion, intermix'd fometimes with a wanton airy Fan- 
 cy, and at others With a heavy fordid Performance^ 
 £nd all this occafion'd by extempore Maggots in all the 
 Voluntaries and Interludes, whiift the Man is conceited 
 of his own Parts, becaiife no one elfe understands 
 what he would be at, and fcorns^ to pra&ife fuch 
 
 P things 
 
f\o The.Gr cat Abuje ofMufick. Part II. 
 
 things as are tried $nd approved of by the beft Ma- 
 ilers. They have their Salaries for performing at 
 Church whatever they pleafe; this they think they are 
 fure of, and therefore they muft fpend all their Time 
 in learning of Songs and other Tunes to teach their 
 Scholars. Bring them fuch Mufick> they fhall pre- 
 fently learn it, and take it as a Favour. But bring 
 them a grave Voluntary or an Interlude, it is cried out 
 againft. as an intolerable Burden ; that the Service of 
 God may (b) confift of that, which cofi them nothing,. 
 Now there is not one Organifi in Ten, excepting thole 
 in Cathedrals, who knows how to fet a Rafs to a Treble, 
 or a Treble to Bafs, or indeed where to place an accidental 
 Flat or Sharp according to the Rules of Mufick, or the 
 Nature of his Key. Thefe Men fhall fometimes mew 
 Tunes of their own Compcfures, and juftify them with 
 an Affurance peculiar to themfeives. Thefe fhall dif- 
 claim againft all Ufe ofDifcords in other Mens Works, 
 and introduce fuch in their own Performances at 
 -Church, which are the wprft of all, and can ferve for, 
 nothing, but to expofe their Art. He who cannot by 
 Study compofe two Parts, fhall entertain the Audience 
 with an extempore Performance of his own in four ; and 
 then they may exped as much to the Purpofe, as if 
 one who could not talk Senfe in private, mould give 
 them an extempore Oration from the Pulpit. Befides, 
 thefe Men teach others all the Week to fing and to 
 flay upon Inftruments, They teach nothing but our 
 modern Songs and fuch like Fancies. Of thefe their 
 Heads are full From thefe they haye all their F/w#~ 
 rifljes, which they ufe at Church. Out of the Abundance 
 of the Heart the Fancy is acted, and the Fingers play $ 
 and die Mufick in the Houfe of God, is exa&ly like the 
 {c) Dithyrambick Vtrfes, compofed by the Heathens in 
 
 (h) 2 Sam. za. 24. (c) A Hodge Patch of feveral forts of ^'erfes 
 conjufedly mingled together: Of which the Reader vwy haze an Account 
 in Ariftotele de Aite Poetica, or fee fever a I Inflames in Seneca \t 
 Tragedies. 
 
 Honour 
 
Chap. I o. The Great Abufe ofMufich 1 1 1 
 
 Honour of Bacchus, and fung at their drunken Revels. 
 How long then muft thefe beft things be thus corrupted* 
 How long muft it be before we (hall be able to fpeak 
 in the Words of a former (d) Canon upon the forbidding 
 the like Abujes. Heretofore Stage Plays and Mummeries 
 were brought into the Church by a moft lewd Example, fo 
 that 'there needed ^Canonical Provifion, by which this moft 
 *oile Abufe might be abolijhed $ and therefore we rejoice , that 
 now, (as we hope) it is caft out of this Place* 
 
 But ftill others fay, that they don't under frand it. No. 
 If they did, they would never endure it. When Di- 
 vine Service in the Church of Rome was lock'd up in an 
 unknown Tongue, it was high time for a Reformation ; 
 and when the Organifis affe& to be fo myfierious, and 
 run upon their own Fancies, it is time to regulate 
 the Abufe. There are but two things, in which People 
 are pleas'd with what they do not underftand, the one 
 is the Art of Legerdemain, and the other is the Church 
 Mufick. Now if one is prevented, left by fuch Tricks 
 we mould lofe our Money • the other fhould be pre- 
 vented, left by Playing we lofe our Devotion. Perhaps 
 they will fay, that they have not Time to impioy 
 themfelves in thofe things, which are grave, folid, fe* 
 rious, and fit for ; the Church, becaufe their Intereft 
 confifts in Learning and Teaching things of another na- 
 ture all the Week : And I muft confels, that I defpair 
 of giving a fatisfa&ory Anfwer to this weighty Ob- 
 jeclion. 
 
 However, That others may be more competent 
 Judges of Church Mufick, I mall lay down two Rules, 
 which I fuppofe no Body will deny, by which every 
 thing of this nature may be tried. 
 
 Firft, M\ Church Mufick ought to be for the Glory 
 tfGod. 
 
 (<0 Concilium Colonienfe, Anno 1536. Part 3. Chap. 6, 
 
 p 2 Stcmi* 
 
a 1 2 The Great Ahufe ofMufick Part IT. 
 
 Secondly, All Church Mufick ought to be for the Edifi- 
 cation of the Hearer. 
 
 Firft, It ought to be for the Glory of God. For this 
 Reafon it was long fince determine in (e) a General 
 Council, that it flwuld be grave and ferio'us. Now .let 
 every Man who hears the Voluntary before the fir ft 
 Lejjon, or after Sermon, and the Interludes between the 
 Lines in Singing of Pfalms, confider, whether they an- 
 fwer this End or no ? or whether they are full of 
 Jtfoife, .Rattle, Hurry, , and Confufion, and efpecially after 
 Sermon, only defign'd to turn the Houfeof God into a 
 Tky-hwje. 
 
 ; Secondly, it ought. to be for the Edification of the 
 Hearer, When therefore the Clark names the Pfdlm, 
 the Organift ought fo to play the Tune,; that it rnayi 
 be plainly underftood ;., and the Interludes,, that th«8 
 Congregation may know when to begin, and when to 
 leave off But now the Notes are play'd with fuch 4 
 Rattle and Hurry inftead of Method, with fuch Diffe- 
 rence in the Length of equal Notes, to fpoil the Time, 
 and difpleafe a Mufician, and fo many Whimfeys inftead 
 of Graces, to confound the Ignorant^ that the Defigrt 
 is loft, and the Congregation takes their Tyne, not from 
 the Organ, fince they do not understand it, but from 
 the P.arijh Clark, or from one another , which they 
 could better have done, if there was no Organ at all; 
 This makes many fay, jthat the Organs, as they are 
 now managed, do fpoil Parochial Singing. And it is 
 very obfervable, that in mod Places, inftead of reap- 
 ing any Advantage from the Organ, there are dually 
 the feweft Times, and the worft performed by the 
 whole Congregation. If therefore (f) the Light that is 
 in us be Darknefs, how great is that Darknefs ? And if 
 that which fhould dire&us, increafeth the Confufipn, 
 it is high time to think of a Remedy. 
 
 (e) See Condi. Conftant. 6, Can. 75. (f) Matth. 6. i*. 
 
 Neither 
 
Chap. I o. The Great Abufe ofMufichi 1 3 
 
 Neither is this a iingle Opinion, that Church Mufick 
 is thus abus'd -> but it hath been antiently condemn'd 
 in General Councils. To omit thofe which I have men~ 
 tion'd already. One of them (g) hath thefe Words : 
 
 We command, , that the Mu/ical Singing in the Churches be 
 diftinU and different , mowing the Heart to Devotion and 
 Compunction • and therefore thofe things were not to be heard 
 in Churches, wider pretence of Mufical Singing, which 
 were -wanton and lafcivious. And we therefore flay they,) 
 are unwilling that an immodefi or wanton Melody Jbould be 
 'heard from the Organs in the Church, but a Sound altogether 
 fweet, which may repefent nothing but Divine Hymns and 
 fpiritual Songs. ' Nay, the Council of Trent it felf (Jh) 
 decreed, that all impure, lascivious, amorous and fecu.- 
 lar Mufick, favouring of Levity and Folly, jhould be exclu- 
 ded the Church, and the Melody of Organs in the.Tempitis 
 jhould be fo ufied, as not to fir up Wantonnefs rather than 
 Devotion. Our Church at the Reformation feems fully to 
 approve of this Canon, and endeavour'd that it ftiould 
 be obferved among us, tho' it was negle&ed among 
 them. They continud the fame Corruption in de*- 
 fpight of their Laws, which was our Care to prevent. 
 This made a Complaint among fome, mentioned in 
 one of our Q) Homilies, that they could not hear thiiike 
 piping, finging, chanting, and^play'ing upon the Orga?isi > 
 that they had: before. Mufick they had, bur not the 
 like. Theirs was frothy, ours 1 was folid ; theirs was 
 wanton, ours was grave. However our Church \ an- 
 fwers in thefe Words : But we ought greatly to rejoice, 
 and give God thanks, that our Churches are delivered from 
 thefe things, which grieved God fo [only, and filthily defiled 
 his holy Houfe, and his Place of Prayer ; for which .he hat-b 
 jufily deftroyed many Nations, according to the Saying of 
 
 — ' H< — — — : — -j 1 — — 
 
 (g) Concilium Senonenfe, Can. 17. (h) Concil. Trident, 
 Sejf. zz. Decret. deobfervandis & evitandis in cekbratione MiiTx. 
 (j) Homily of the lime and Place of Tmyu, Pan*, 
 
 P : &n 
 
a i 4. The Great Abuje of Mufick. Part II* 
 
 St. Paul, f *0 If any Man defile the Temple of Qod, 
 him will God deftroy. And this we ought greatly to 
 praife God for, that Juch fuperfiitious and idolatrous Man- 
 ners, as were utterly naught, and defaced God's Glory, are 
 utterly abolifoed, as they mofi juftly deferred $ and yet thofe 
 things, that either God was honour d withy or his People 
 edified, are decently retained, and in our Churches comely 
 fraclis'd. If then we ought to rejoice, and praife God 
 for the Removal of thefe Corruptions, what oorrow an4 
 Concern (hould we exprefs for their Return ? That 
 which our Homilies commended, is now ridicul'd ; 
 and that which they complained of, is now introduce. 
 Tho* we had not the like Piping $rid Playing upon tbt 
 Organs then ; yet we have trie like Piping and Playing 
 upon the Organs now. Our Artifts boaft themfelves 
 that they imitate the Italian Fajhion, an4 which is 
 worfe, take their Patterns, not from the Churches, but 
 from the Play-houfes, and fuch like Diversions. And 
 therefore in moft Churches where we have Organs, the 
 conftant Pra&ice in Divine Service is contrary to our 
 own Homilies. 
 
 And now who cannot but lament the Great Abnfe of 
 Jnflrumenul Mufick in the Worfhip of God, fo contrary 
 to the Nature of Religion in general, and the Doftriae 
 of our Churcti in particular, to which every Clergy- 
 man fubfcribes at his Ordination ? If in all our (I) in- 
 different: Actions we (hould aim at the Glory of 'God \ 
 how fad is it to coniider, that they who are thus con- 
 cern'd in his Church, which is the Place of his imme- 
 diate Prefence, have even there another Defign in 
 view. When Jacob in his Dream (m) beheld the Lad- 
 der from Heaven, he was afraid, and faid, How dread- 
 ful is this place ? This is none other than the Houfe of God, 
 and this ts the Gate of Heaven. And when we confider 
 that the Church is the Church of God, and all which is 
 
 . .. ■ 1 -*— , _ 
 
 
 (k) 1 Cor, ^ %7. (l)i Cor. 10. 51. (m) Gen. 28. 11, \6 t i> 
 ! laid 
 
Chap. I o. The Great Abufe ofMuJich. 0. I 5 
 
 faid Or done therein, ought to direct us in our Way to 
 Heaven, it may juftly make us the more uneafy, if 
 anything is admitted there, which mould be unser- 
 viceable, or rather an Hindrance to fo great an End. 
 We are forbidden (n) to bring the Hire of a Whore, or 
 the Price of a Dog into the Houfe of the Lord our God, for 
 any Vojv, for even both thefe are an Abomination unto the 
 Lord out God. The Reafon why the Hire of a Whore is 
 forbidden, is becaufe the Calling is utterly unlawful. 
 The Reafon why the Trice of a Dcg is forbidden, is 
 becaufe the Magicians in Egypt worfhip'd a Dog for a 
 Deity, and therefore it was profan'd. Thus as to Mu- 
 fick: We muft have nothing here perform'd, the 
 Words whereof are profane or obfeene, becaufe -they are 
 unlawful * neither mould we have any thing which is 
 light and frothy, becaufe fuch Airs have been profan'd 
 for the promoting of Vice and Debauchery : and tho' 
 they are more excufable in other Places ,- yet here 
 they may be reckoned an Abomination So the Lord our God. 
 In the Church we are to praife God with all fuch Inftru- 
 ments and Organs, and therefore the Defign muft not 
 be to fet off our own Skill or Performances, to cre- 
 ate wanton or light AfFe&ions,, or to mew how finely 
 we could touch an Inftrument if we were in a Play- 
 houfe ,• but it ought to be perform'd with all the De- 
 cency, Gravity, and Devotion imaginable, as if we 
 were fenfible in whofe Prefence we are, and in whofe 
 Service we are engag'd. When our Bkjfed Saviour 
 was on Earth, he was never but once (0) mov'd into a 
 Paffion, which was, when he faw the Temple of God 
 profan'd. Then he overthrew the Tables of the Mony- 
 changers, and the Seats of them that fold Doves, and when 
 he had made a Scourge of fmall Cords, he drove them all 
 cut of the Temple, and faid, Take thefe things hence-, wake 
 not my Father's Houfe an Hcufe of Merchandife. Info- 
 
 (TiJDeut.2^ 18. (0) John z, 13, to 17. 
 
 P 4 tmic'i 
 
o. 1 6 The Great Abuje of Mujick. Part II. 
 
 jnuch. th&^his Difciples remembre4 that it was written of 
 hint) The Zeal of thine Houfe hath even eaten me up. On 
 all other Occafions he was meek and lowly in Heart 3 but 
 pn this his Paflions were rais'd to a greater Height, 
 and the Lamb of God became the Lion of the Tribe of 
 Judah. If then he was fo angry at this Profanation, 
 tho' only in the outer Court, we have reafon to be- 
 lieve, that he will refent the applying of fuch things 
 to vain Ufes, which were devoted by himfelf to his 
 more immediate Service. The Pharifees had many 
 things to plead for this their Cuftdm. The Doves 
 were there fold, that the People might have Sacrifices 
 ready pn all Occafions. The Money-changers were 
 there, that there might be no Hindrance in Buying of 
 Sacrifices, for want of leffer Coins. But none of thefe 
 Excufes were admitted then, for converting any Part 
 pf the Temple tp any other but ,a facred Uih ; and no 
 Excufe can be admitted now for profaning an Infirtt- 
 ment defign'd for God's Worfliip, and more efpecially 
 in the Time of Divine Service. Such things dp too 
 often bring Church Mufick into Contempt and Dif- 
 efteem, until Men (p) abhor the Offerings of the Lord 3 
 and vilify the thing it felf for the lake of the Perfor- 
 mer?. ' f js true indeed that the Abufe of a thing doth 
 not take away the lawful Ufe of it ,• but the Genera- 
 lity ar<3 not apt to diftinguifh between the one and the 
 other : an$ when Organs are abus'd, the Nation is fen- 
 fible by woeful Experience, that there are not want- 
 ing thofe, who would pull them down. There are 
 many Merit" who cry out againft Church Mufick, be- 
 caufe ic is light, frothy, and wanton ; and therefore 
 if fuch is ftiU the conftant Practice, in defiance of all 
 Complaints, it gives a greater Strength to the Obje- 
 ction ; we flbar pen our Adverfories Swords to wound 
 pur pwjl Sides, we furnifh, them with a daily Supply 
 
 ■«-. — — , v. p.' ■„ , "— ; 
 
 Q> i Sim. z. 17, 
 
 of 
 
Chap. 1 1 . The Great Abufe of Mufick. a 1 7 
 
 of Arrows to (hoot againft us. Our Organifts will 
 deftroy our Mufick, and they whofe Maintenance is 
 infomemeafure by it, do prove the greatefilnftruments 
 of bringing it into Contempt. Why then fliould we 
 pccafion more Complaints againft this Wantonaefs? 
 Why fliould we not confider, that the Houfe of God is 
 not the Place / for it, and the Time of Divine Service 
 is not the Time for it ? (q) What Fellowship hath Rigid- 
 teoufnefs -with Unrighteoufnefs ? and what Communion hath 
 .Light with Darknejs ? And what Concord hat hChfifi with 
 Belial ? or what part hath he that believeth with an Infidel ? 
 <And what Agreement hath the Temple of God with Idols ? 
 Or what Refemblance fhould Church Mufick have with 
 the Mufick of the Tlay-houfe ? If we offer to God that 
 wnich is devoted to his Enemy, how can we imagine 
 that he will accept of it ? Where did he ever require 
 fuch things at our Hands ? j And therefore tho* Infiru- 
 mental Mufick., and efpecially Organs^ are lawful in the 
 Worftiip of God ; yet the modern Abufes #re intole- 
 rable. 
 
 — ■*- 
 
 (<0 1 Cor 6. 14, 15,16. 
 
 Ch 
 
 A P. 
 
 ^Divine Mufick is the befi of all in its very 
 Composition. j and capable of a much greater 
 Improvement. 
 
 AND now let us confider, whether Divine Mu- 
 fick is fo mean and fordid in it felf as it is re- 
 prefented to be. I know, it is objected, that Divine 
 Mufick is nop fp airy and pleafant as pur other, and 
 
 efpe- 
 
1 1 8 TbeGreat Abufe of Mufick Part II. 
 
 efpecially our later Compofitions. To this it may be an- 
 fwer'd, that what is wanting in the Notes is abundant- 
 ly made up in the Words. However, I fliall only 
 (peak of the Notes themfelves. And here I muft grant 
 that the Air is different in Divine Mufick, but nothing 
 inferiour to the other. The Air of Divine Mufick is 
 contriv'd to charm the Soul into Sobriety and Gravity, 
 and to fix her with Delight in Meditation upon the 
 tnoft noble Obje&s. The other is defign'd to banifh 
 all Thought and Scruple, and tranfport us with the 
 Delights of this World. The one would transform us 
 into Angels, the other into Brutes. The one is de- 
 fign'd to improve our Faculties, the other to deftroy 
 them. The one is defigtfd to make us ferious, the.o- 
 ther to make us merry, or rather to make us mad. 
 The one will exalt us up to Heaven, and the other 
 may fink us down to Hell. So that if we prefer not 
 Divine Mufick, the Fault is not in the Mufick it felfj 
 but in our vicious Inclinations, which 'corrupt the Tafi 
 of the Soul, fo that like a fick Palate it can relifh no- 
 thiflg-thftt As whofefom, orindeed fevoury -; but longs 
 for inch things which would deftroy its very Confti- 
 tution ; and certainly fuch a Temper ought to be cor- 
 rected, and not to be indulg'd. 
 
 The Excellency of Divine Mufick is fully confirmM 
 to us, by the (a) judicious Dr. Blow, who not only 
 tells US, that his Church Services and Divine Compofiti- 
 ons, are upon Arguments incomparably better, but 
 that the Employment of this Divine Science hath been aU 
 ways chiefly defignd to enflarne the pious and devout. To 
 thefe Compofitions (faith he) in Truth 1 have ever wore ef- 
 pecially confecrated the Thoughts of my -whole Life. All the 
 reft I confider but as the Blojfoms, or rather the Leaves ; 
 thofe I only efieem as the Fruits of all my Labours in this kind. 
 With thtm I began my fir fi youthful Raptures in this Art : 
 
 ■ > i — '•—* i — — — — — 
 
 (a) Amphion Anglicus,' printed anno i?o&. in the Bedictfwn. 
 
 With 
 
Chap. 1 1. The Great AbufevfMuficha\<) 
 
 With them I hope calmly and comfortably to finifh my Days* 
 I may farther add, that the Pains which Dr. Blow and 
 Jtfr. Parcel took in Church and Divine Muftck, was that 
 which improv'd their Skill to fo high a Degree, and 
 made them fo eminent in their Pjofeffioa ,• which may- 
 be prov'd from the many Church Services, Hymm and 
 Anthems compos'd by them. And as in all other Parts 
 ofMufick they excelled all others ,• fo in this they have 
 fliewnthe greateft Skill of their, Art, and even excell'd 
 themfelves, 
 
 I might £dd many Inftances to prove, that the bell 
 Comfoftrs are fuch who are moft usfd to Divine MttficL 
 li we look farther back, we may be convinced by 
 Dr. Gibbons , Dr. Child, and Dr. Rogers. If we keep 
 our felves within the Compafs of our own Memory, 
 the late Mr. Henry Parcel, tho' dead, is a famous and a 
 Jiving Inftance. Dr. Blow, and Mr. Henry Hall, have 
 not left their Equals behind them ^ and Mr. Jeremiah 
 Clark's beft Compo/ition is extant in the Harmunia $acra, 
 but efpeciaily in the Supplement to the Second Part, and 
 bis greateft Blunders may be feen in the- Monthly CqU 
 lecJions. 
 
 The very meaneft of our 'Compo/ition in Chttrch Ma^ 
 fick is our Pfalm Tunes, which, however, needs not to 
 be rejected, if we cohfider them as an IntroducJionto a 
 Cmfort, and adapted to the Capacity of the meaneft 
 Learner, and if they are fung in (h) true Time, (wfaich 
 indeed is almoftloft, becaufe, at firft imperfe&ly un- 
 derftood, and fince wholly negledredj is not without 
 a fuitable Variety. I grant that the Country Farmers 
 are not here taught (c) to fmg Divifans and Semiqua- 
 vers, as they are in our Monthly Collections ; neither are 
 
 (b) Some Pfahns were compos'd in Common Time for Common Oc' 
 cafions, others ajfeft a Triple Time fsr Tf)ankfgivings \ and others a 
 [flower Meafurewitb Semibreves, intermixed for Mournful Occasions* 
 (c) June, 1708. Song 3* 
 
 00 our 
 
iio The Great Abufe of Mufich. Part II. 
 
 (d) our fweetejt Words attended with the rankefi Dif- 
 cord, carried off with a grofs Difallowance. Thefe 
 Things pafs irt Songs, tho' the Pfalms will not bear 
 them. However, what is wanting as to Figurate Def- 
 cant, may ftand the Teft for true Counterpoint, efpeci- 
 ally if we confider the Eafe to the Learner^ and the 
 Fulnefs of the Con fort, and do not expe& What the De- 
 fign of the Compofers will not admit of '. In thefe 
 Pfalms, Mr. Thomas Tallis hath given us a Canon of two 
 Tarts in one ,• and when I fee fuch an Inftance in any of 
 our modern Songs, I ftiall futely own the Skill of that 
 Compofer to be equal to his. Mr. Puree fs Te Deum and 
 Jubilate, for St. Cecilia's Day, is mention ? d in the Prt- 
 face, as the principal and beft of all his Works, and 
 contains, in fome Places, fuch Strains which the beft 
 Anift muft admire, and other Sounds which cannot 
 but take with common Hearers. Another of (<?) his 
 Set Services'is inimitable, in refpeA to the Fulnefs of 
 Tarts, the Greatnefs of Thought, the Number of Fuges, 
 and Variety of Canon: And raoft of his Anthems may vie 
 with the beft Mufick of the Age. His firft Hymn irf the 
 Harmonia Sacra, is compos'd to a Ground, and his firft 
 Hymn in the Second Part, will command Grief, which 
 ischang'd in the End to as great a Rapture of Joy. 
 His Hymn, Awake, and with Attention hear, raifes and 
 depreiles the Paffions- at a wonderful Rate, gives an 
 Emphafis to every Word, and hath the greateft Variety 
 of Clofes that perhaps was ever feen in a fingle Piece. It 
 will be very difficult to produce a Song in two Parts, of 
 our late Compofers, (tho' in them they have ftiewn their 
 greateft Skill) equal to the Hymn, Awake, my drowfy 
 Soul,. i£ two Places are excepted, for which I fuppofe 
 the Printer ought to be accountable. .1 muft alfo give 
 the fame Chara&er of the reft, which"(p the PMiJher 
 
 (d) February, 1708. Song z. Line % 6. Bar ult.. (e) JaB, Mi 
 fiat, (f) To the Reader. 
 
 hath 
 
Chap. 1 1 . The Great Abuje of Mufick. 0,2 1 
 
 hath done. Thefe Divine Hymns are the mofi prefer En- 
 tertainment for the Devout 9 which, as they make the 
 fweetefi, and indeed the only Melody , to a religious Ear 5 
 yi are they in themselves the very Glory and Perfeclion ofMu- 
 fick. What Pity, therefore is it, that thefe Compofi- 
 tions are no more regarded ? Our Affe&ions ftand in 
 as great need of Helps to raife our Devotion, and fix 
 our Thoughts on heavenly Things, becaufe of their 
 natural Averfion, fothat fome Care ought to be ta- 
 ken to influence them aright. There fliould be fome 
 Thoughts for the Good of the Church, and all fliould 
 not be employ'd for the Good of the Play-houfe. We 
 promis'd in our Baptifmal Vow, to renounce the Pomps and 
 Vanities of this wicked World, and all the finful Lufis of 
 the Flejk, and therefore have little Reafon to add our 
 Affiftance in promoting the one, and inflaming the 
 other. 
 
 But if we did fuppofe that Divine Mufick was not im- 
 prov'd, yet it is the moft capable of Improvement in 
 every Part. Iamfure that our Fore-fathers thought 
 fo. We know not how far God may add to the Talents 
 which are devoted to his Service, and what Advances 
 may be made, by his Blejfmg on fuch Endeavours. 
 He may caufefuch Matters to excel all others in their 
 Art, as much as in their Defigns. 
 
 But that we may the better judge of our Divine and 
 other Mufick, it will be neceffary to confider, That 
 the fulleft Mufick is the beft. A Ccnfort of two Tarts is 
 better than a Jingle P^rt alone. Three Parts are better 
 than two, and four Parts are better than three. In two 
 farts we can hear but one Concord to the Bafs. In three 
 Parts we can hear but two, and in four Parts we can 
 hear all three. This fhews the Judgment of the Compo- 
 fer, becaufe he can attend to all thefe things at once, 
 andfometimes carry on the fame Air and Humour^ in 
 every Part. He therefore who is acquainted with a 
 Conjort of two Parts, is not greatly delighted with the 
 $neft Voice or Hand alone. And he that is acquainted 
 
 with 
 
$a a The Great Ahufc of Mufidk PartlL 
 
 With a fuller Confer* is not pleas'd with two tarts, etf* 
 cept, for the Sake-of Variety, to add a greater Luftre 
 to the fuller Mufick, which doth afterward folio w* 
 Now in this, our Compofition of Songs is extreamly de- 
 fective. There is not above one Song in ten, which 
 Conflfts of more that! a ftngle Voice to a thorough Eafs, 
 In the Collection oikbo^Q three huinifed and fifty Soug* § 
 for thefe eight Years laft paft, we have not one in thre* 
 more Parts for Vocal Mufick, except feVenteen fkwi 
 Catches. We have but thvQQ Songs, which corifift off 
 two upper Parts, andohly fifteen where a Vocal Bafs is 
 added to the other. I fhall not fay that the Reafon of 
 fo much fingle Mufick is, becaufe our Majters canno* 
 bear a ferious Study, but keep themfelves utter Stran- 
 gers to Thinking and Refle&ion ; I rather believe 
 jchat there is another Defign. The Muficistns compofe 
 for the Play-houfe. Now if they did compofe in many 
 £arts, the' the Mufick would be finer, the profane and 
 lewd Words would be lefs understood, and confequent- 
 fy not fo capable of doing Mifchief, and therefore our 
 Mufick muft be mean, left our Manners fliouid be o~ 
 therwife. 
 
 But our Cathedral Service, when well perform'd, ex- 
 ceeds all our other Mufick in this Refpe#. Here we 
 have the utmoft Variety of Parts that can be brought 
 in to make it delightful. Many of our Anthems and 
 fet Services are full, confifting of four Parts join'd with 
 the Orgin. Others have a pleafing Mixture, always 
 concluding with one full Chorus, but oftentimes inter- 
 mix'd with more, according to the Management and 
 Defign of the Compofir. 
 
 Secondly, Let us confider, that the beft Mufick con-* 
 fifts of moft Variety. I cannot therefore but obferve, 
 by the by, that our Matters do greatly expofe them- 
 felves in their Collections, fince they fcarcely fet any 
 thing, except Love Songs. The Number of them is 
 forfeiting, and it is high time to think upon new Mat- 
 ter. But ogiitting the -Words, Iftiall now fpeak of the 
 
 Nous 
 
Chap. 1 1 . The Great Abufe of Mufick aag 
 
 Notes themfelves. We may be delighted to hear a 
 Nightingale fing in a Wood ; but this will not go down 
 when we expe&a Con fort oiAfufick. We are content- 
 ed at home with a (ingle Difti of Meat ; but when 
 we are invited to a publick Dinner, we expeft another 
 Entertainment. Now the Ear fliould be treated as 
 nicely as the Palate, and indeed it is the fineft Senfe of 
 the two. For this Reafon^ no Muftcd Variety, for- 
 merly in Ufe, ihould be reje&ed, but more fhould be 
 cjaily invented. What Variety our Songs are capable 
 of, I fhall not pretend to determine,* but I am fure 
 that Divine Mufuk is as capable of the fame. No 
 Paffion of the Mind can be rais'd by the one, but 
 what in a different Manner can be employ'd in the 
 other. We have our plain Pfalm Tunes in one Method, 
 Laives his Pfalms in another, and our chanting Tunes in 
 a third. We have our fet Services, our Hymns and our 
 Anthems y and all of a different Air. Befides, in ouvfet 
 Services and Anthems, we find a wonderful Variety ; 
 fometimes in Counterpoint, fometimes with Fuges, and 
 fometimes with Canon. Sometimes we have a fingle 
 Part, fometimes two, fometimes three, fometimes 
 four, five or fix Parts. There is hardly a Rule in our 
 Introductions to Mufick, but feveral Examples thereof 
 may be found in. our Anthems 3 and there are many 
 Rules which have no Examples to be met with in o- 
 ther Vocal Mufick. Our Church hinders not the Compe- 
 ar from exerting his utmoft Skill in the Praife and -Glo- 
 ry of God. The Words of a Hymn or Anthem are more 
 various than thofe of a Song. Sometimes Prayer, and 
 fometimes Praife ; fometimes Ccnfejfion, and fometimes 
 Thankfgiving -, fometimes afFe&ing us with Sorrow, and 
 fometimes with Joy. We have both our Amen and our 
 Hallelujah. And therefore, as the Excellency of Mufick 
 confifts in Variety, and our Divine Mufick will admit of 
 the utmoft, which Art and Fancy can invent ,• fo if our 
 Mafters would employ their Thoughts this Way, I 
 doubt not but they would foon improve the Science^ 
 
 and 
 
 - 
 
224 The Great Abufe ofMufich Part II. 
 
 and excel what is now printed/ both .as to true, folid, 
 and delightful Conipo(iiion. 
 
 Among the Varieties which have been brought into 
 our Mufick, the Divifitonsoi many and fhort Notes to a 
 Syllable is the molt obvious to every Hearer. Thefe 
 muft be allow'd to be fome of the fined Graces to out 
 modern Performances. They are defigri'd to ftrike 
 upon the Paffions, and increafe our Rapture, and 
 when they are Well compos'd and well perform'd, they 
 fet off the Voice in a moil excellent and extraordinary 
 Manner. Now as Divine Mufick ought equally to af- 
 fe£ the Paffions, fo it will equally admit of this Me- 
 thod ; andtherefore we find a wonderful Variety of this 
 Kind, both in our Harmonia Sacra, and alfo in our lat- 
 ter Anthems. 
 
 Another Improvement of Mufick is by the Ufe of 
 Difcords. Difcords, when artificially handled, are re- 
 ally the Graces of Mufick. They are like fome fharp 
 Sawcesy which whet the Appetite, and make the 
 Meat relifh the better: Or like Shadows in a Picture, 
 that the Features may be the more difcernable. The 
 handfome- Management of them fhew the Art of the 
 Compofer, and add a greater Luftre to the following 
 Concords : For which Reafon, Simpfon, Parcel, and o- 
 thers, treat fo largely of them. All Concords in a Song 
 is like an Entertainment confiding only of Sweet-meats, 
 which may furfeit, and yet not fatisfy or fill the Appe- 
 tite ; but Difcords, when well prepar'd for, and clean- 
 ly carried off, do introduce a :p leafing Variety. The Ita- 
 lian Compofition (efpecially their Sonatas) is very emi- 
 nent in this Refpedh From thence Mr. Parcel feemf 
 to have taken this his Majler-piece, in which he hath 
 been fince inimitable. And it is faid of him with Ad* 
 miration in a Poem prefiVd to his Works ; 
 
 Hoiv could he make, thofe Contraries combine ? 
 And out of Difcords cuUfuch Sounds divine! 
 
 In 
 
Chap. 1 1 . The Great Abuje of Mufick. 225 
 
 In our late Compofitions of Songs, we have many 
 Tmes without any DifcorJ at all, except what happens 
 in a fingle Tranfition, which is next to nothing. The 
 lejfer Fourth preparing for a Clofe fomuch formerly in Uk, 
 is hardly vifible in any of our Scores ; and there are ve- 
 ry few Infiances, where Dlfcords are carried on finely 
 in Syncopation to leal the Ear to the following Concord, 
 This Art hath languifh'd fince the Death of Dr. Blow. 
 No, Muficians muft be confin'd to no Rules, perhaps 
 neither of God nor Man. We have fcarcely an ingenious 
 Inftance of this Nature once in two Years ; and Dif- 
 cords, s when they lie in the Way, muft be tenderly 
 manag'd, like an Afs mumbling of Thifiles. But the 
 Reafon is plain. When Difcords are rightly us'd, they 
 have a pieafing Serioujnefs or Gravity upon the Fancy. 
 The Movements in both Parts muft be folid, in order 
 to carry on the fame Humour. This is contrary to the 
 Intent of the Play-houfes, and muft therefore be laid a- 
 fide by their humble Servants. Nothing that is grave 
 muft be there perform'd ; fo that fince hardly any 
 thing is compos'd, but what is for their Ufe, this 
 Variety which is in our Mufick, is almoft loft, and the 
 beft Part thereof is chiefly negle&ed. In this RefpecSr. 
 I believe our Divine Mufick to be capable of greater 
 Improvements than' hath been yet made, or other 
 Mufick is capable of ; and therefore I fhall add a few 
 Inftances at the End of this Book, and wholly fubrhit 
 them to better Judgment. 
 
 Another Improvement of Mufick is by Fuges, or car- 
 rying on of Points, when one Fart leads, and another 
 follows in Imitation of it. We have wonderful Varie- 
 ties hereof in our Instrumental Muftck, efpecially of ma- 
 ny Varts. We have fome Inftances in a fingle Fart or 
 Song join'd to a thorough Bafs • and in the Monthly Col- 
 leclions, our two Fart Songs of Treble and Bafs have as 
 much Variety as can be expected. But fince the beft 
 Inftances of this Nature are in three or four Farts, which 
 our Songs are never fet in, it muft be own'd at laft that 
 
 Q they 
 
17& The Great Abufe of Mufich PartIL 
 
 they are defective ; and the Method of Double Fuging 
 is never to be found among them, and can be heard 
 only in the Performances defign'd for Cathedrals. 
 
 Lajlly, Another Improvement of Mufick is by Canon. 
 All our Introductions to this Science (peak hereof as the 
 higheft Degree, Culmen and Perfection of Compofition. 
 Mr. Panel (g) faith of Dr. Blow, that as his Character 
 is fufficiently known by his Works, fo the Gloria Patri, 
 which hetranfcribes, being a Canon of four Parts inone 3 
 is enough "to recommend him for one of the greateft 
 Majltrs in the World. And (Jo) another gives him this 
 Character, 
 
 . Others in Air have to Perfection grown $ 
 But Canon is an Art that's thine alone. 
 
 To fpeak the Truth, Dr. Blows Excellency in Ca- 
 non hath been inimitable, except by Mr. Parcel and 
 Mr. Hall, and by them only in their Church Mufick. 
 And as the former of thefe fpeak largely of it, at the 
 End of Playford\ Introduction ; fo he refers the Reader 
 to view the Score in Mr. Elway Bevins Collection of Ca- 
 nons for the Improvement of his Judgment therein, in 
 which there are the moil admirable Inftances of all 
 Sorts. I do not fay, that it is always the beft Air ; but 
 I am fure that it fhews the molt folid Judgment and fe- 
 rious Thought. Dr. Blow and Mr. Parcel givQ us ma- 
 ny Examples of it in their judicious fet Services for the 
 Cathedrals j and I believe that they never fet any with- 
 out feme Inftances of this Nature. This is the Corn- 
 won Mufick to our Gloria Patri in all OMiCompofitions. 
 However, this is now wholly laid afide, nay, ridicul'd 
 and exposed. The Pveafon is plain. Our Artifis do 
 not love to takefo much Pains ,• and there is a Gravi- 
 
 (g) At the End of Playford'; Introduction, (b) Mr. Henry 
 Hail, jy the Verfes phited before the Ainphion Alliens. 
 
Chap. 1 1. The Great Abufe ofMufick. 11 J 
 
 ty in ic which they cannot endure. A common Catch 
 ("which is the meaneft of this kind) is the greateft Per- 
 fection to be met with in our Monthly Collections, tho* 
 in the Divine Companion, lately printed, there are 
 . (i ) fourteen Canons judicioufly handled. But if we de- 
 fire a more excellent Performance, we mull have Re- 
 courle to the antient, grave Services of our Churchy 
 where both Canon s and Fugesoi all Sorts, in three and 
 four Parts, are commonly intermix'd with Variety of o- 
 ther Mttfick. And therefore notwithstanding the Im- 
 provements which this Age boafts of in their Songs, k 
 is very obfervable, that the greateft Skill in Compofition 
 is only to be feen in that Mufick y which is divine. 
 And I cannot but think, that our Canon it felf may be 
 farther improv'd. 
 *■■ ... . ... — . , 1 1 — — *— » 
 
 Qi) From Page 147, to Page 155, and in Page 161. 
 
 Chap. XII* 
 
 The meanefi of %)ivine Mufich exceeds all 
 other in its good Effetls, and if rightly 
 managd and improvd^ may be of excel* 
 lent Ufe to reform the Nation. 
 
 HAD the Compofition of Divine Mufick been inferior 
 to the other, yet it might have been thought, 
 that no Chriftian would have attempted for that Reafon 
 to lay it afide, or introduce any other in its ftead, 
 and that luch a Defed would have been fupplied by 
 the Conferences thereof: But fince the Performance is 
 not fo mean as prejudiced Perfons are apt to imagine, 
 it is the greater Wonder j thatitisfonegle&ed, 
 
 Q? The 
 
a a 8 The Great Abufe of Mufick Part IT. 
 
 The Reverend Dr. Sherlock having (a) proved the 
 Force which Sounds, and efpecially Mufick, hath to 
 work upon the Paffions, makes this Inference. Now, 
 if there is a natural Sympathy between Sounds and Paffions^ 
 there Is no doubt, but true devotional Mufick will excite 
 or heighten our devotional Paffions, as we daily fee and 
 complain, that wanton" and amorous Airs are apt to kindle 
 wanton Fires. For Nature will aft like it felf y whether 
 we apply it to good or bad Furpofes. If there is no Force in 
 Mufick to % give a good or bad TinBure to the Mind, why 
 do Men complain of wanton Songs ? If the Mufick doth 
 no Hurt, they may blame the Poet, but neither the Comfo- 
 fer nor Singer. But if fuch Mufick doth hurt, we ought 
 certainly to turn the Stream, and apply the Science to that 
 which is Divine, which will have as great an Influence 
 upon a devout Mind, to make it better, as the other hath 
 upon a bad one, to make it worfe. 
 
 The chief Defign of Divine Mufick being to praife 
 that God, who by his Wifdom form'd the Tongue and 
 Ear, and by his Goodnefs gives us frequent Occafions 
 for this Duty ; the Effect thereof is commonly the rai- 
 fing in the Soul fuch Affections of Love, Joy, Reve- 
 rence, and Admiration, which are the proper Paffions 
 of Devotion. Its Delight doth naturally trAnfport us 
 into religious Raptures, when with our Souls we mag- 
 nify the Lord, and with our Spirits we rejoice in God our 
 Saviour. The Harmony here below puts us in mind of 
 that perpetual Confort, which is above, and makes us 
 long to be Members of that Heavenly Choir. It enables 
 us to pra&iic the Duty, which the Jpojlk recommends, 
 of fetting our Affuj ions on things above, and taking them 
 off from the things which are here on the Earth. It 
 ftrangely charms all our fenfual Paffions into a Calm, 
 it quiets all their Storms and Tumults, it generally 
 leaves no jarring Difcords, no folicitous Cares, no Dif- 
 
 (a) Sermon on St. Cecilia'/ Day. 
 
 contents. 
 
Chap. 1 1. The Great Abufe ofMufick. 129 
 
 contents, no Jealoufies, no Envyings to diicompofe the 
 Harmony of our Souls, which muft be all Love, all 
 Peace, and all Joy to ilng with a true Divine Melody 
 the Prai/ex of God, And as Religion may be term'd ?&e 
 tuneful Fofture of the Soul, and its moft perfect Concord 
 'with God ; fo fuch Tunes and Concords will increafe 
 and a&uate our Devotion, tho' they cannot create it. 
 
 If on the contrary we are willing to affe& our Souls 
 with Sorrow and Anguijh, and bring them to Repen- 
 tance at the Senfe of Sin, and the Thought of our wn 
 Unworthinefs, there are other Methods to exprefs the 
 fame accordingly. As in Mufick there are two Keys, 
 either flat or fharp ; fo we may compofe fuitable Hymns 
 either for Frayer or Praije, and a skilful Artift can make 
 ufe of either Key for what Deflgn he pleafeth. He can 
 raife the Faffions, or make them calm, nay, raife con- 
 trary Faffions at different Times, and frequently in the 
 fame Lejjbn : So that no one but an Artift can guefs of 
 what wonderful Ufe Divine Mufick may be (if rightly 
 ordered) in our Journy to Heaven. 
 
 Befides, the good EffeBs of Divine Mufick are evi- 
 dent from many Places in the Country, where the In- 
 habitants learn to fing Ffalms -in Confort, tho* from a 
 mean Artift : And if it is thus with Vfalms, themeaneft 
 Part of Divine Mufick, what might we expert from 
 finer Compofures, taught by fuch, who are better skill'd 
 in fo noble a Science ? 
 
 Common Experience tells us, that fuch a Singing of 
 Ffalms in many Country Places hath wonderfully in- 
 creafed the Congregations. Many come thither on 
 thefe Occafions, who never came before, but liv'd 
 like Heathens, without God in the World, and were in- 
 deed afham'd to come. Thefe Men have afterward 
 had a true Senfe of Religion, and been ufeful to per- 
 fwade others into the fame Methods, ar _>rding to 
 the Saying of that excellent Poet, (£) 
 
 (b) Herbert in bis Divine Poems. 
 
2 30 The Great Abufe of Mufick Part II. 
 
 A Verfe may catch him who a Sermon flies y 
 And turn Delight into a Sacrifice. 
 
 The Minifier by this means converting with them, 
 hath alfo taught them how to behave themfelves de- 
 cently and in order, whilft they are in the Houfe of God 9 
 and keep up that Uniformity, which our Church requires, 
 and is fo commendable in it felf. Thus they are taught 
 the Refponfes, they become better acquainted with the 
 Difcipline of our Church, and more firmly fix'd in her 
 Communion. The Reading afterwards each other Verfe 
 in the Pfalms improves their own Skill, and makes 
 them more willing and defirous to give their Children 
 and Families a better Education. This hath oftentimes 
 produced a Harmony of Affe&ion as well as Voices be- 
 tween the Minifier and Parijhioners ; and in fome Pla- 
 ces hath occafion'd a greater Reformation of Manners^ 
 than could other wife have been expe&ed. From fuch 
 fious Ejaculations as are in the Pfalms being often re- 
 peated and fung, do proceed [ukablQ AffeBions. Hence 
 it is common for fuch Societies to make Ordinances of 
 their own againft Swearing, Curfing, Drunkennefs, 
 Quarrelling, and the like Vices. To thefe they pay 
 more Regard than to the Statutes of the Land, and 
 more certainly inflict the Penalties of their own ma- 
 king, than thofe of the Law. By this means a pro- 
 fane Offender is convinc'd of all, and is judg'd of all, 
 and quickly either afham'd of his Company, or a- 
 fham'd of his Vices. By this means they are more eafily 
 form'd into Religious Societies for the Edification of each 
 other. By this means they who never perform'd any 
 Duty on the Lord's Day except the publick, have 
 brought into their Families the private Exercifes of 
 Devotion, and they who formerly worfhip'd God at 
 borne, have adde4' this Duty of Singing his Praifes 3 
 which before was omitted. And by this means fuch 
 who before Ipent the lora] s Day jdly, or in Taverns and 
 
Chap. 1 1\ The Great Ahufe ofMufick. a 3 1 
 
 Ale-houfes, have pioufly join'd together in the Church 
 after Evening Service, and fpent a confiderable Part of 
 the Day in fo heavenly an Exercife. 
 
 Befides, when they fing Glory to God on high, it (c) 
 ufually produces on Earth Peace and Good- will among 
 Men. The Concord and Harmony of Voices infufeth a 
 ftrange Concord and Harmony into Mens Minds, and 
 makes them forget all former Jars and Enmities. They 
 who join together with one Voice, are ufually of one 
 Heart and of one Soul. By an Union in this Duty they 
 have endeavour'd to keep the Unity of the Spirit in the 
 Bond of Peace and Righteoufnefs of Life. And fince it is 
 thus, who can tell what bieffed Effects the promoting 
 of fuch an Exercife might have at this time among us ? 
 
 For the particular Proof of this, I fhall cite at large 
 the Words of an ingenious Au tbk, in an (A) excellent 
 Trad lately printed on this Subject. cc If you ask, 
 ic what Wonders this Charmer hath wrought in our 
 " Age and Country, we have Inftances that (under 
 <c fo general a Corruption of Manners, and Deluge 
 cc of ProfanenefsJ may pafs, if not for Miracles, yec 
 <c at leaft fubfervient to the great Defign of Miracles, 
 cs viz. the Advancement of Piety, where fhe had any 
 cc Footing left ,• and Revival of Religion, where fhe 
 cC feem'd to be expir'd. But this muft be understood, 
 " where PSALMODY' her felf has been reviv'd and 
 cc improv'd to fome Degree. 
 
 w A worthy (e) Divine, who amongft his other 
 cc pious Endeavours has exprefs'd no fmall Zeal and 
 (C Skill in recommending and promoting this Reli- 
 tc gious Exercife, has alfur'd us, That through the Fond- 
 ec nefs of the People for PJalm Singing, many have recc- 
 c verd their Reading, which they had almoft forgot, and 
 
 many have learn d to read, for the fake of (inging Pfalms^ 
 
 cc 
 
 CO' Luke 2. 14. (d) An EfTay for the promoting of Pfal- 
 mody. Anno 17 10, Chap, z. Page 6. (e) Dr. Bray. 
 
 Q 4 CC where 
 
3 3 ^ T^ Grea* ili«/J? of'MuJick. Part II, 
 
 f * si^ere it has been practised to fome Advantage in the Per* 
 <c formance. 
 
 cc 'Tis like wife certain, that in bis own Country 
 ft Parifh, the young Men that us'd tc * er in the 
 cc Church-yard, or faunter abcu: the i.Ji nbouring 
 cc Grounds, and not come into Church, till the Di- 
 cc vine Service wa c . over ; upon his ordering a Pfalm 
 cc to be fung before Prayers began, they came flock- 
 €t ing into the Church, where, by tbi > Means he had 
 fc 'em prefent both at the Prayers and Preaching. 
 
 <f To this we may add the Teftimony of a worthy 
 cc Minifter, written to the Reverend Dr. Woodward. 
 
 " When I firft came to my Parifh, I found, to my great 
 fC Grief, the people very ignorant and irreligious *, the Place 
 of Divine Worjhip indecently kept $ the Publick Service 
 neither underfiood nor attended * the Minifiration of the 
 Lord 9 sS upper fupported only by the Piety of three or four Com*- 
 * c tnunicants and the Divine Ordinance of Singing Pfalms 
 * c almpfi laid a fide. Now whilfi I confider d, by what means 
 u I might redrefs this general Neglecl of Religion, I was of 
 if opinion, that thefetting up offuch a Religious Society, as 
 f c 1 had known in the City of London, would be very proper f * 
 tc but I feard, it would be impracticable in the Country ; 
 cc fo that at firfi J began to teach three or four Youths the 
 fC Skill of finging Pfalms orderly, and according to Rules, 
 €c which greatly tended, through the Grace of God, to awa- 
 * Q ken their j4ff eel ions towards Religion, and to give them 
 " a Reiijh of it. The Improvement ofthefe in Pfalm Sing- 
 * f ing being foon cbfervd by others, many young Men de<r 
 *' fr'd to be admitted to the fame Infirucl ion ; which being 
 " g rar < u 4> an d l be Number of them increafing daily, they 
 * € readily fubmittid to the Rules of a Religious Society , and 
 <c have cverjince been careful Observers of them. By v>hofe 
 * f means a general reviving of Piety, and a folemn Qbfe*~ 
 ** vance of the publick Ordinances of God, hath been pro- 
 * ducd among us. So that a great number of poor Children 
 \ are new kept at School by their Charity, who are carefully 
 JJ catechized) and m»ny pious Books given to Children and 
 
 %c others. 
 
Chap. 1 2. The Great Abufe ofMufick 033 
 
 ct others. And to the Joy of all pious Souls , our Shepherds 3 
 " Plowmen, and other Labourers at their Work, perfume 
 *' the Air with the melodious Singing of 'PJ alms- >: , 
 
 44 'Twas by the fame pious Artifice that the Divine 
 a Herbert rais'd his honeft Farmers to thofe elevated 
 ** Degrees of Piety, fonwhich the Memory both of - 
 " himfelf and his Parifhioners will be for ever fweet. 
 " It is commonly known*, that at the Ringing of a 
 'i Bell they would leave their Ploughs, and come to 
 f Church. Perhaps this other Truth is not fo well 
 I known, That thofe who could not come without 
 \ extraordinary Inconveniency, would take the fame 
 cc Signal of the Bell, to fing in the Field a Pfalm or 
 " Hymn to their Creator and Redeemer. 
 
 4C The fame Proofs of its Efficacy are ftill found, 
 " where 'tis decently and frequently pra&is'd, ac- 
 " cording to the juft Remark of the forecited Do&or, 
 41 That every one may obferve, that in Churches where 
 44 \F Calms are heft and ofteneft fungi thofe Churches are aU 
 ? ways beft filPd. 
 
 Tp thefe ample Teftimonies I (hall crave leave to 
 add part of a Letter, which I formerly received from 
 an Ingenious and a Religious Clergy-man on this 
 §ubje£t. 
 
 " Befides, the Gobdnefs of Divine Mufick in its 
 " own Nature, as being a Duty, and the Delightful- 
 ct nefs of it to all good Men, I have many other 
 cc Reafons to induce me to promote and encourage it 
 u as much as poffible: The chief of which take as 1 
 " follow. 
 
 44 Firft, It is a Means to bring all young People 
 u to the Church, who are either engag'd in it 
 u themfelves, or delight to hear it, whereby they 
 " have an Opportunity of hearing Sermons, which 
 41 many times have a good Effed upon their Lives. 
 4t This I have found by my own Experience, having 
 41 feldom a Congregation lefs than fixty, when my 
 J! Predeceffor feldom had more than fix. 
 
 * Second. 
 
334 TbeGreat Abufe of Mufich Part II. 
 
 " Secondly, It gives me an Opportunity of taking 
 tc better Notice of the Lives and Manners of the 
 " younger People, by being more frequently con- 
 €C verfant with them (which in Country Places is a 
 ct difficult Matter, they being for the moft part fofar 
 <c diftant, and continually engag'd in the Bufinefs of 
 " their Callings) whereby I have procur'd a more 
 Cl confiderabie Reformation of Manners in this Place, 
 *' than perhaps is decent for me to tell. 
 
 " Thirdly, It gives me an Opportunity, by finging 
 ct Pfalms, &c to poffefs them with awful and reve- 
 " rential Thoughts of not only this, but other Du- 
 u ties ; and this I have done with good Succefs, 
 c€ which, if you are ever pleas'd to change with me 
 u on a Sunday, your felf will obferve^ the Society of 
 €€ Singers being in all Refpe&s the moft regular Part 
 4t of the Congregation. 
 
 ** Fourthly, It is a Means to promote Love and 
 44 Friendlhip, which it hath fo effe&ually done in this 
 " Parifti, that fince there have been a Society of Sing- 
 " ers, there have fcarce been any Difference known 
 * e among us. 
 
 ct Befides, it doth not a little contribute to the pre- 
 u venting of Schifm, and fixing them in the eftabliflied 
 * c Church j and I may add one Advantage to my felf, 
 w viz,, the cheerful Payment of their Tythes, upon 
 " which account I have had no Trouble, to the great 
 " wonder of my Neighbours. 
 
 I fhall therefore conclude this Chapter with the 
 Words of (e) the aforemention'd Author. I may add the 
 concurring Evidences of all who endeavour for the Reforma- 
 tion of Manners , That they have found Ho Methods more 
 effectual for reviving a lively Senfe of Religion, than the 
 Tratlice of Pfalmody, not only in this Kingdom, but in 
 neighbouring Countries. 
 
 (e) AnEiTay, &V. frge^. 
 
 C H A P. 
 
 I 
 
Chap. 13. The Great Ahufe ofMufich 235 
 
 Chap. XIIL 
 
 The Conclufion. 
 
 HAving in the former Chapters fliewn the fad Ef- 
 fects of our Common , and the Defign of Divine 
 Mufick y I hope it will not be taken amils, if I freely 
 write my Thoughts on this Occafion, and offer fome 
 Propofals, which I conceive may be fcrviceable to re- 
 gulate the Abufesy and promote the antient Defign of 
 this moft noble Science. 
 
 The firft thing which I humbly offer, 
 is to fuch who have Authority in Cathe- Advice i. To 
 dral Churches, that they would endeavour '%£$*% 
 %he Improvement of the Choir, and advance Cathedral 
 this Science to a greater Perfection. There Churches. 
 are feveral Methods, whereby it may be 
 done, which I fliall not prefume to mention, but mail 
 only (peak of one, viz,, the taking effectual Care that 
 fee Services and Anthems are constantly and devoutly 
 performed. It is mention'd in our Kubrick after the 
 third Collet!, both for Morning and Evening Prayer , 
 That in J^uires and Places where they fing, here Jhall fol- 
 low the Anthem. This I take as an Intimation that it 
 {hall be conftantly performed ; and tho' it hath been 
 cuftomarily omitted before the Litany, yet it is pity 
 that it mould be omitted at any other Time. It is 
 Ufe alone which makes Perfection, which improves 
 our Skill, rectifies our Ears, and tunes our Voices : 
 For want of this it hath fometimes happen'd, that An- 
 thems are but meanly fung, or perhaps out of Turn 
 with the Organ y orone/V* out of Tune with the reft ; 
 and it is hard to determine, whether a Hearer is more 
 pleas'd with a good Performance, or difpleas'd with 2 
 mean one. Such things as thefe prejudice many^ 
 
 ,, againffc 
 
236 "The Great Abufe ofMufich. Part II. 
 
 againfl: our Cathedral Worfhip, who would otherwife 
 be Admirers of the fame. And as thefe Places were ac 
 firft defign'd for the Improvement of Divine Mufick $ 
 fo the firft Care muft begin there, if we exped a fuit- 
 able Succefs. 
 
 As to the Organiftsy the firft thing ne- 
 2. To the ceffary in this Cafe to make a good Mufi- 
 Organifts. c ' tan ' 1S t0 be a good Chriftian. This Will 
 become them much better than the vain 
 Flourijhes of airy Heads and wanton Hearts. This 
 will make them fit for fuch a Station, give a due Re- 
 lifli to all their Performances ; and not only qualifie 
 them for a Confort here on Earth, but alfo for perpetual 
 Hallelujahs in the Kingdom of Heaven. That Man 
 who is light and frothy himfelf, will affe# fuch Mu- 
 fick as is light and frothy like himfelf ; and that Man 
 who is grave and ferious, will alfo affe& fuch Mufick 
 which is of the fame Nature. He who hath not a 
 Senfe of Religion is very unfit to dired others in the 
 Exercifes thereof. In the old Law, he who did but 
 touch any of the holy or confecrated things, ought to 
 be holy ; and much more ftiould they be fo, who are 
 every Week converfant therein. This, in general, is 
 the Way to give no Offence, either to the Jew, or to 
 the Gentile, or to the Church of God. But befide, a 
 Senfe of Religion in general, there are fome Particu- 
 lars, which fuch a Man fliould be more efpecially af- 
 fe&ed with. He ought to confider the Nature of that 
 God whom we ferve, that he is infinitely great and 
 glorious ; that he is jealous of his Honour, a Rewar- 
 der of thofe who ferve him aright, and a Punifher of 
 fuch who bring his Ordinances into Contempt ,• and 
 therefore what we do in his Service, fhould be per- 
 / form'd with Reverence, and with godly Fear. An Artift 
 fliould not approach this Infirument only to divert his 
 Hearers ; but like a Creature, who is over-aw'd with 
 the Majefty of his Creator, and who thinks that God as 
 well as Man, takes Notice of that which is there per- 
 formed. 
 
Chap. 1 3. The Greixt Abufe ofMufick. a 37 
 
 form'd. This Notion will check the Fancy, and keep 
 it in due Bounds, that it rove not after the Vanities of 
 this World, but be more intent upon the heavenly HaU 
 lelujahs, in the World to come. Such a Man fliould 
 alfo confider, that the Church, where he is, istheHoufe 
 of God, the Place of his more immediate Prefence. It 
 is not a Place for Diver fion but Devotion 9 where every 
 thing muft be fuited accordingly. Such a Man fliould 
 alfo confider, that the Mufick in the Church is a Part of 
 Divine Service. Our Voices and Inftruments muft all be 
 devoted to the Honour, the Praife and Glory otGod, and 
 that which is otherwife is not fit to be there. In a 
 private Mufick Meeting, the Defign is to make the 
 People merry with the Performance; but in the Time 
 of Divine Service, the DQfign muft be to make them fe- 
 rious and devout : And it argues a great Want oi Judg- 
 ment, as well as a great Want of Religion, when he who 
 fets up for an Ani[t cannot diftinguifh between the 
 one and the other, and fuit his Mufick accordingly. 
 
 Secondly, It will be neceffary in Church Mufick, to 
 have nothing in Voluntaries but what is grave and feri- 
 ous. The Afoftle gives us this (a) general Dire&ion 
 for the Church, Let all things be done decently, and in Or- 
 der. I would not be thought to exclude any of that 
 graceful Variety, which may conduce to fuch an End, 
 but only to take Care that this is the main Defign. 
 There is no Variety in an Organ but what may be very 
 graceful. There is nothing in the Rules of Compofition, 
 but what may be here admitted. The Ufe oiDifiords, 
 the Elegancies of Figurate Defiant, the feveral Kinds 
 oiFuges, or the Lengthening them even to Canon, may as 
 well be admitted here, as in any other Mufick. Nay, the 
 fwifteft Notes that can be thought of may be admitted 
 with Judgment and Difcretion, as well as in an Anthem. 
 But ftili Refped muft be had to the Time and Place, 
 and the Mufick fram'd from fuch Materials, ought to 
 
 {a) 1 Cor, 14. 40. 
 
 bo 
 
038 The Great Abufe of Mufick Partll. 
 
 be fuch as is fit for the Houfe of God. There is as great 
 a Difference in Mufick, between that which is ferious 
 and that which is dull, and alfo between that which is 
 fober and that which is heavy, as there is in any thing 
 elfe. An Artift needs not to fhew himfelf melancho- 
 ly, and he hath as little Reafon to fhew himfelf mad. 
 That Apparel may be decent, which is neither gaudy 
 nor fordid. A Building may be well adorn'd, tho* it 
 is not daub'd with Ale-houfe Colours ,* and a Workman 
 may fhew the Finenefs of his Art, tho' it is not laid o- 
 ver with Gold and Silver. Our Church Performances 
 fliould keep between the two Extremes. It is very 
 ftrange, in fome Places after Sermon, to hear the Or- 
 gans play when the Congregation is difmifs'd, as if 
 they play'd them out of a Tavern, or out of an Ale- 
 houfe, or rather out of a Play-houfe. This can be look'd 
 upon only as the Tares y which choak the good Seed, and 
 render it unfruitful. Now our Saviour tells US, that the 
 Enemy, which foived them, is the Devil ; and certainly 
 it is no Honour for any Man to be employ 'd in hisBu- 
 finefs. If an Organifi begins grave, he fhould continue 
 fo ; but when he alters his Air, in a Minute's Time, 
 it is a Sign that the firft was forc'd, and the other was 
 his natural Inclination. Our Sonatas are reckon'd the 
 greateft Perfection of Infirumental Mufick, wherein the 
 Compofer ufeth all the Skill which Art and Fancy can in- 
 vent, toaffe&the Paffions ; firft to make the Hearers fe- 
 rious, and then to alter them into another Temper. 
 Now if we would imitate the ferious Part, there are 
 Patterns enough composed by the befi Mafiers, as fine 
 as the other. But when there is fuch a Variety of 
 Choice, it is very ftrange, that in the Church we fliould 
 affed that Part of Mufick which is moft unfit to be ad- 
 mitted there. Befides, there is a greater Neceffity to 
 obferve this in a Parifh Church. The only Vocal Mufick 
 generally admitted there is Pfalms, which is the plain- 
 eft and floweft Part of any. Now where there is a 
 great Variety of Set Services and Anthems, fome fwift 
 
 Notes 
 
Chap. 13. The Great Alufe ofMufick. 23.9 
 
 Notes may be admitted, that the Mufick may be all of a 
 Piece ; but where there are only Pfalms fung, the Vo- 
 luntaries ought to be move f lain, grave and flow, and in 
 allRefpech agreeable to the firft Rudiments of Comfa* 
 (ition, that fo there maybe an Uniformity. 
 
 Thirdly, It will be neceffary in Parochial Church Mu- 
 fick, to play the firft Pfalm Tune for a Direction to the 
 Congregation, as plain as poffible, that the meaneft Ca- 
 pacity may know what the Tune is. Th$ Notes of a 
 Tune, at the firft naming of a Pfalm, are often plaid 
 with that Variety and Divifion, that none in a common 
 Congregation can tell what is meant ; but he who plays 
 fhall be a Barbarian to others, and they that fing mail be 
 Barbarians to him. In this Cafe, one in the Congrega- 
 tion gueffes it to be one Tune, and another gueffes it 
 to be another. Thus there are many Tunes fung at 
 once, as the People know , and the Organ, which 
 was defign'd to be an Help, is only an Infirument to put 
 all into Confufion ; and at laft tofpoilthe Singing. Such 
 Congregations do not confift of Artifis, and therefore it 
 will be more Credit for him who toucheth the Infiru- 
 ment, to condefcend to their Capacities, by the plain- 
 eft Notes imaginable, than to mew his Skill beyond 
 their Apprehenfion, and fo create a Difiraclion in the 
 Service oiGod. The Defign in the Church is not to a- 
 mufe but to inform. A Minifier might preach a Latin 
 Sermon from the Pulfit, but what would that fignify ? 
 Or he might preach in Englifh, in fuch a lofty Style, 
 that few could underftand him j but certainly it is his 
 greateft Excellency to condefcend to the Capacity of 
 all ; and he who doth this may be fuppos'd able to do o- 
 therwife, if it was convenient. He who is to dire& 
 all ought certainly to be underftood by all, or elfe- he 
 doth not anfwer that Defign- St. Paul gives his Opi- 
 nion, (b) How is it then, Brethren, when ye come toget her y 
 every one of you hath a Pfalm, hath a Doclrine, hath a 
 
 (b) 1 Cor. 14. 26. 
 
 Tongue^ 
 
4-0 The Great Abufe ofMufich. Part II. 
 
 Tongue, hath a Revelation, hath an Interpretation ? Let 
 all things he done to edifying. Here all things mult be 
 done to edifying, and particularly Pfalms; and if fo, then 
 certainly the Dire&ion which (hews what Tune to take, 
 muft ferve for the fame End. Befides, he is (c) more 
 large on this Subject and his Words, with very little 
 Alteration, may be applyed on this Occafion. What is 
 it then ? I will fray with the Spirit, and I will fray with 
 the Under {landing alfo ; I will fing with the Spirit, ! and I 
 nvillfing with the Understanding alfo. Elfe when thou (halt 
 hlefs with the Spirit i or play upon a Muficalln&mmznt, 
 how jhall he that occupieth the Rpom of the unlearned fay, 
 Amen, or join with thee, feeing he underftandeth not 
 what thou doft ? For thou verily giveft Thanks well, or 
 toucheft the Organ" well, but the other is not edified. I 
 thank my God, (Taith the Apoftle) I fpeak with Tongue* 
 more than you all; yet in the Church I had rather fpeak five 
 Words to be underftood, that with my Voice I might teach 
 others alfo, than ten thoufand Words in an unknown Tongue. 
 If therefore the whole Church come together into one Place, and 
 all fpeak with different Tongues, if moft of the Congrega- 
 tion have different Tunes, being confounded by the Or- 
 gan, and there come in one that is unlearn' d, or a Diffen- 
 ter, will he not fay that ye are mad ? . But if all keep 
 with the Organ, and know thereby exadiy what Tune 
 to fing, and what Pitch to take, and there come in a Dif- 
 fenter, or one unlearn d, he is convinced of all, he is judg- 
 ed of all. He looks on our Harmony as a Refemblance 
 oi' Heaven; his Prejudice againft an Organ is removed 
 by Experience, and thus are the Secrets of his Heart made 
 manifefi ; then he will worfhip God in fuch a Manner, 
 and declare that God ts of a truth in fuch a Congregation; 
 And as the Prelude to the Singing ought to be for Edi- 
 fication, fo like wife ought the Mufick to be when join'd 
 with the Voices ; for which Reafon I cannot but re- 
 commend thefe two Particulars. 
 
 CO Verfr 15. 
 
 Firfi, 
 
Chap. 13. The Great Abufe of Mufick. 241 
 
 Fir ft, That in the Interludes between the Lines, Care 
 fhould be taken, that the Congregation fiiould be fenfi- 
 ble when to begin, and when to leave off. For this 
 Reafon, it is neceffary, that an Interlude not only be- 
 gins with fwifter Notes after the End of a Line, but that 
 there is a Preparation made for the firffc Note of the next 
 Line as for a Clofe, and prick'd Interludes for this Pur- 
 pofe. This will prepare them fo as to begin and end 
 together; other/* ife, they being ignorant ofmeafuring 
 the -Time by Beating, and the extempore Organift being 
 not always equal in the Length of his Interludes, there 
 muft be an Uncertainty when to begin. Then one 
 begins before the other, and fo one confounds the 
 other. 
 
 Secondly, That the Notes, which are play'd when 
 the Congregation fings, are the fame with their Singing, 
 as far as the Nature of the Tune will permit, without 
 any Graces or Flourijhes, except what Nature teacheth 
 them all to ufe. When the Notes are play'd with the 
 utmoft Plainnefs, every Movement of the Finger, efpe- 
 cially in the Bafs, directs the Congregation to move on 
 to the next Syllable, and fo they keep Time with each 
 other. But when the Organift takes his own Fancy, 
 this Defign is loft, and the Qu,ick Notes only (hew that 
 he hath fome Notion of the four fir ft Fages in Mr. God- 
 frey Kellers Method for a thorough Bafs, whilft the Inter- 
 ludes and Voluntaries are a plain Difcovery that the reft 
 of the Book is beyond his Understanding. Let us fup- 
 pefe a Company of Ff aim- fingers were met together to 
 fing according to Art, and there came amongft 'em a 
 Man whofe Voice was a loud deep Bafs, as loud and as 
 deep as the Organ, and he fhould fing as the Organift 
 plays, his Voice would certainly put the reft into the 
 utmoft Diforder. And can we then imagine, that 
 thofe Notes, which in this Cafe would breed Confu- 
 fion, can in the other be of any Advantage ? When 
 an Artift runs Divifions on fuch an Occafion, with ei- 
 ther Hand, or rifes a Note in order to a better Grace, 
 
 R th* 
 
o. \2 The Great Abufe of Mujick. Part IL 
 
 t\\Q Congregation keep their own Way, and can never 
 be led into thefc things. Then, tho 9 ths Organljt plays 
 fine, yet he plays Difcords to the Voices, and one con- 
 founds the other. The Singers miftruft that they are 
 out of Tune, and not the Organ ; this difcourages them 
 in the Worfhip of God, and they whofung before the 
 Organ wasere&ed, then lay itafide. If they hearken 
 to the Organ, the Organ puts them out of their own 
 Way, and fo fpoils them ; and if they do not heark- 
 en, it is as good that there was no Organ at all. If the 
 Artifi plays for fuch to fing, who have arriv'd to the 
 greateft Perfection of Art, then it is abfolutely necefia- 
 ry to fhew his Art, and perform his Part in Unifon with 
 the reft : But if he performs before fuch who fing in a 
 plain and common Manner, his Performance muft be 
 of the fame Nature, that fo there may be an Uniformity 
 in the Mufick, and an exatf: Harmony between the Voices 
 and the Inftmment. Such a Method as this, tho' lefs 
 fine in it felf, will be more for the Credit of the Artifi, 
 lie who hears the Organ will readily take his Part : 
 And tho' there is this Addition to the Voices ; yet it 
 will prevent all Confufion, when we come to ferve the 
 
 God of Order. 
 
 Fourthly, It would be very convenient in Parochial 
 Churches, that the Organifi did not play fo loud whilft 
 the Congregation is finging. The full Organ is general- 
 ly too loud for a Congregation, and drowns the Voices 
 that they are not heard. This Method feetiis to be pro- 
 moted by the Makers, who think that the Stops which 
 roar moft will be lik'd beft ; and that by this Means 
 the Organs will be larger, and the Price muft be greater 
 than if they confifted of fofter Mufick. But with Sub- 
 mijfion to the Maker's Interefi, which muft be. upper- 
 moft, it is tne Opinion of all Judges of Mufick, that 
 thefofteft is the beft; and 1 am Aire, in the Cafe T 
 mention, it will be the greateft Help to the Singing. 
 Art was only intended to help Nature, and not to o- 
 vcrbear it. And biftruments weredefign'd to dire# our 
 
 Voices, 
 
Chap. 1 3 . The Great Ahufe of Mufick. 1 4 3 
 
 Voices y not to drown them. The People learn by hear- 
 ing others, and taking their Pitch from others, whilft 
 the not hearing the Voices, is a Detriment to the Sing- 
 ing. The Inftrument as now manag'd is neither a 
 Guide it felf, but an Hinderance to the Voices, which 
 would guide the reft. And therefore I doubt not but 
 if the Faftiion could once be alter'd, the fofter Mu- 
 fick would be more profitable in it felf, and more plea- 
 iing to all. 
 
 Fifthly , It would be very convenient for the Orga- 
 mfts of Cathedrals y but efpecially of Parochial Churches, 
 to ufe fuch Voluntaries and Interludes as have been for- 
 merly compos'd, either by themfelves, or by fome emi- 
 nent Matters, and avoid all extempore Fancies, or ra- 
 ther Maggots of their own. Then they might produce 
 the Score of what was performed for their Vindication, 
 which fhewntoan Artifiy would flop the Mouth of a- 
 ny Gainfayer. David ref lis 5 'd to offer a Sacrifice to God of 
 that which did cofi him nothing. Our Church gives not 
 the leaft Encouragement to her own ' Clergy y to preach 
 or pray extempore, but hath taken all due Care to pre- 
 vent it, and I know not how our Organifis fhould af- 
 fume to themfelves a greater Liberty. In fuch Cafes 
 it is impoffible that the 'Mufick can be true or fine ; 
 and tho' the Addition of the middle Concords may, in 
 fome Meafure, drown the Difallowances in the other 
 Parts j yet there is nothing which can excufe the Mufi- 
 cian, except the Ignorance of the Hearers , which he pre- 
 fumes upon, and therefore takes the greater Liberty 
 at Church, that he may have more Time to be idle in 
 other Places. To compofe a Tune finely, requires 
 great Premeditation and ferious Thought. There 
 are fo many things to be minded at once, that 
 it is impoffible it fhould be done extempore 5 and I be- 
 lieve there is hardly any Mafter who does not find 
 Occafion to corred his flrft Scores ,_ before he ventures 
 them abroad into the World. He who is an Artift may 
 compofe fuch Things fat his own Ufe, according as 
 
 R 2 his 
 
s 44 The Great Abufe ofMufich Part IT. 
 
 his Fancy or Judgment fhall direct him, and may very 
 much improve his Knowledge thereby ; and he who 
 cannot compofe may well be contented with fuch as 
 are done to his Hand. I wonder how any one can 
 perform that in the Church which would greatly ex- 
 pofe his Judgment and Skill if it was feen in Score. It 
 is much more ilrange to me, that in many Parochial 
 Churches, fuch Organifis as know not one Tittle oiCom- 
 po fit ion, and never made a Tune in their Lives, fliall 
 play extempore Voluntaries. I think a Man may as well 
 expe A to hear another read who can't fpell, or to hear 
 him fpell who does not know his Letters. Indeed ma- 
 ny Times there is not a -wanton Air, becaufe there is no 
 Air at all. But yet the very Air is not always excu- 
 fable. There are very often fuch Scraps of Jigs and 
 Country Dances, according to what the Organifi hath 
 been acquainted with the Week before, as is a Trofa- 
 nathn of the Church, and may in Time bring theSer- 
 vicc into Contempt. There ought to be no military Tat- 
 iocs, no light and galliardi&ing Notes, and nothing to 
 raife a diforder'd Thought, or a wanton Fancy. Mu- 
 fick is of excellent Ufe in Holy Offices, but it ought to 
 be well regulated, or otherwife it maybe prejudicial, 
 and the belt Way to regulate it, is to play nothingbut 
 what hath been known and approv'd by able Judg- 
 ments. 
 
 Sixthly, It is Pity, that fuch Organifis do not at all 
 Times confine themfelves to Divine, or at leaft, to 
 grave and folid Mvfick. When they teach to fing pro- 
 fane Sovgs on the Week Days, play upon other Infiru- 
 mevts at a D at; c in g- School, or practice fuch LeJJons at 
 home for their Diverfion, the Brain is full of thofe Fan- 
 cies when they ccme to Church, and then it is no won- 
 der if the Congregation partakes of them. The Air of 
 Divide and other Mulick is very different, nay contra- 
 ry, infomuch that the one doth naturally expel the o- 
 ther. He therefore who would be eminent in the for- 
 mer ought to avoid the latter: So that the Organifi 
 
 ought 
 
Ghap. 1 3. The Great Abufe ofMu/ick. 245 
 
 ought to choofe which of thefe two he will flick to, 
 and act accordingly ; and if every one did thus, our 
 Church Mufick would be much improv'd, and liable to 
 fewer Objections. 
 
 As to the Printers and Publijhers of ?• To t] * 
 Songs, it is convenient, or rather necef- p"y^ rs an i 
 fary, that the Prefs fhould be regulated, g ong s 
 and it would be more honourable if they 
 did it themfelves. There is at prefent a trefh Combi- 
 nation in Iniquity between Poet, Mufician and Printer ; 
 and if either of thefe Societies were regulated, the Mil- 
 chief 'might be in a great Meafure prevented. I hear- 
 tily wifh the Colleclion ofprcfane Mufick was laid a fide, 
 and a Monthly Collection of Divine Hymns v/a* introducd 
 inftead thereof. I believe there would be no Diffi- 
 culty in procuring fuch Mufick, or in felling it. The 
 Skill in this Science is not wholly confined to a de- 
 bauch'd Party, and there are many eminent Mafiers y 
 whofe Names are not in our Monthly Collections, and 
 yet would gladly exert their Skill on fuch an Occa- 
 sion. No doubt but God hath ftill referved to himfelf 
 fome Artifis, like the [even thou [and in Ifrael, whofe 
 Knees had not bowed fo Baal, and whofe Mouths had not 
 kijjed him } and fuch would gladly contribute their 
 Skill to recover the Credit of their own Profeffion. In 
 the mean time, it would be more creditable for fuch 
 to employ fuch faithful Correctors of our Mufick, as 
 would not let any thing profane or obfcene appear 
 in the World. There are enough in London, who 
 would willingly undertake this Office for the publick 
 Good. And therefore if thefe PMifiers-ot Songs care 
 not to promote the Glory of God, let them at leaft 
 ftand neuter, and not efpoufe the Intereft of the 
 Devil. 
 
 As to the Comfofers of Church Mufick, 4- To $& 
 
 It will be very commendable in them Compete" of 
 , . J c . .,, , , M Churca Mu- 
 
 to exert their Skill, and endeavour to {j c ^ 
 
 bring ic to the utmoft Perfection that 
 
 R ; this 
 
i^G The Great Abuje of Mufich Part II t 
 
 this Science is capable of, and efpecially to ufe fuch 
 Notes as, are fitteft to encreafe Devotion. Indeed the 
 Anthems lately compos'd are generally fine and. grave, 
 and it is to be wifli'd, that we had more of them. I 
 allow, that a Mafier, in compofing of Hymns and An- 
 thems, ought to confider what Notes are muficdl, and 
 will delight and entertain the Hearers ; but the chief 
 Matter of his Thoughts mould be, what Notes are 
 moft proper to excite or quicken fuch Pajfions of Devo- 
 tion as the Words of the Hymn or Anthem do exprefs. 
 When nothing is received into the Worfhip of God but 
 what will ftir up our Minds towards him, it will ef- 
 fectually anfwer the Objections againft Church Mufick. 
 A grave and ferious Mind, which is the true Temper 
 of Devotion, is difturb'd by light and airy Compnfitions % 
 which difperfe the Thoughts, and give a gay and 
 frisking Motion to the Spirits, and call the Mind off 
 from the Praifes of God, to attend meerly on the agree- 
 able Variety of Sounds. The (d) End of Church Mufich, 
 (as Mr. Collier excellently obfervesj is to relieve the Wea- 
 ring s of a long Attention ; to make the Mind more cheerful 
 and compos'd, and to endear the Offices of Religion. Our 
 Jrjarmony ought to be moving, hut noble withal, grave, fo- 
 lemn and feraphick ] fit for a Martyr tofing, and an Angel 
 to hear. It Jhould befo contrivd as to -warm the beft Blood 
 •within ySj and to take hold of the fine ft part of the AjfcBions. 
 To transport us with the Beauties of Holinefs j to raife us 
 above the Satisfactions of Life $ and make us ambitious of 
 the Glories of Heaven. Now the moft certain Way for 
 the greatefi Artifi to compofe fuch Hymns and Anthems 
 as are fit for the IVorjhip of God, and may beft ferve 
 the Devotion of Chrifiians, is to work their own 
 Minds firft into all tfjofe Heights and Flames of 
 Devqtjon which they are to exprefs in Sounds. By 
 this they will find a double Advantage, it will 
 make them good Chrifiians, and admirable Compofers 
 
 -*" J! 1 — , 
 
 (</) Epy on Mufick. 
 
 of 
 
Chap. 1 3. The Great Abufe-ofMufich 247 
 
 of Church Mufick : And whilft they direct others haw 
 tofing, here below on Earth, they willqualine them- 
 felves the better to fing unto God in Heaven. A de- 
 vout Mind will judge of the Devotion, as a skilful Ear 
 doth of the Harmony of Sounds. When our Souls are in 
 a cheerful Temper, then certainly is the fitteft: Time 
 to compofe Anthems of Praife and Thankj giving. And 
 I doubt not but in fuch Cafes, Nature will affift ^rr, 
 and carry it on to a greater Perfection. 
 
 As to the Electors of Organifts in £brv* 
 6&&y Churches 1 there are two Things %& To'heE- 
 
 1. 1 x t re 11 lectors 0/ Orga- 
 
 which I crave Leave to orrer on all $ft| 7 - 7I pa, c . 
 proper Occafions. chialChurches 
 
 Firfi, That they choofe a Man who 
 hath atrueSenfeof Religion, who hath been before 
 exemplary in his Life and Converfation * and a Re- 
 ceiver of the Lord's Suffer. Such a Peri on will consi- 
 der the Place where he is., and the Nature of that God 
 whom he ferves^ and endeavour to behave hifnfelf ac- 
 cordingly. 
 
 And Secondly, That they do not choofe a Man who 
 gets his Maintenance by teaching to play upon the 
 Spnnet and Harffichord. Such Men as th'efe will pro- 
 rnife very fair until they get into fuch Places., and af- 
 ter that never regard a Word which they raid at fuch a 
 ■ Time. This is the great Occafion of thole Corruptions 
 which I have already mention'd., and whilft they teach 
 nothing but Songs, I do not fee how it can be prevent- 
 ed. Their Intereft will foon teach them to profane e- 
 ven the Hcufe of God * and becaufe they fet up to be ■ 
 Mafters and Teachers of others., they fcorn to be taught 
 the Rudiments of Decency and Sobriety,, and are deaf 
 to all Admonitions of this Nature. Bendes, if Doctor 
 Blow, having fpent his Time chiefly in Divine Mufick, 
 had his Fancy ib bent that Way, that even his Son^s 
 are compos'd as if they had been rather fet for Cat/il- 
 drals, how natural is it to conclude, that when others 
 fpend their- Time only in light and wanton Aiufuk, 
 
 R 4 their 
 
a 4.8 The Great Abuje of Mufick Part II. 
 
 their Fancy will be caught with it, and their Performan- 
 ces on the Organ (hall taft of the fame Leaven ? And 
 if Dr. Blow was reckoned the greatefl: Mtfier in the 
 World, for playing mod gravely and ferioufry in his 
 Voluntaries, it is very probable that others, by taking 
 the lame Method, might acquire a greater Reputati- 
 on, efpecially in the Judgment of fober People, whofe 
 Character ought to be valued \ whilft a wanton Air 
 can only gain Commendation from them, by whom to 
 be prais'd is a real Difgrace. The great Motive for 
 the Electing fuch Organifts is the Finenefs of their Fin- 
 ger ; and this, I mutt confefs in many Cafes, is a pre- 
 vailing Argument. But whenthis fine Finger is join'd 
 with a wanton Air, and accuftom'd to nothing but 
 Jigs and Country Dances, or other Songs as wanton as 
 thefe, k fpoils all Church MuficL Their great Skill, 
 when thus corrupted, is the more abominable, and 
 until they will be reformed, they ought to be exclu- 
 ded- The plainer the Mufick is in the Church, the 
 more agreeable it is to the Defign thereof, the more 
 intelligible to the common Hearers, and therefore they 
 will be the better pleafed with it. This a mean Artijt 
 can perform, and will be improving therein. And if 
 fuch a one would take Pains in Divine Mufick ; tho' 
 he is not capable of performing in the Play-houfe, yet 
 he may be more acceptable in another Place, and will 
 be fo to all fuch who have a Senfe of ' Rdigion, andfin- 
 cerely deiire, that Churck Mufick fhould be a Help to 
 their Devotion- 
 
 As to Singing- Men and others who 
 6. Tq Sing- are qoncern'd in the Performance of Ca- 
 ins Men. thedral Mufick, it is abfolutely necef- 
 
 fary for fuch,. that they behave them- 
 felves, whilft they are there, with all the Reverence 
 and Devotion imaginable. The Cathedral as well as the 
 Church is the Houfie of God. There we fpeak to him by 
 Tr.iyer, and fug his Praifes. There he fpeaks to us by 
 tys Wprd, and there we fhould a<$ as if we did really 
 
 believe 
 
Chap. 1 3. The Great Abufe ofMufick 249 
 
 believe that we were in his immediate Prefence. It is 
 a Duty incumbent on all to be devout, whilft they areu 
 engag'd in the Exercife of Religion ; but efpecialiy on 
 thofe who are employ'd in Singing the Church Service, 
 and Anthems, to affift the Devotions of the Congre- 
 gation. To fee one Sleeping, arid others Talking, 
 when fuch Offices are perform'd, as confift not in Sing- 
 ing, cannot but juftly give great Offence. To fee 
 fome difturbing others who would be ferious, and in- 
 terrupting their Devotions is worfe, and the Confe- 
 quence is the fame with what was in Eli's Sons. It 
 makes Men abhor the Offerings of the Lord. To fee o- 
 thers looking over their Notes in their refpe&ive Seats, 
 whilft the firft and fecond Leffon is reading, looks as if 
 they came not thither to hear the Word of God, andcon- 
 fequently would not keep it in another Place. It is 
 oftentimes Matter of Scandal, to fee the Indecencies 
 of the Singing-Boys, their ridiculous or rather lamenta- 
 ble Geftures, their Talking, Laughing, and Abufing 
 each other, whilft too often little Notice is taken of 
 it, but by fuch who are concern'd at it, and know 
 not how to prevent it. It is a great Reproach to their 
 very Art, when they themfeives are Witnefles how 
 little Devotion it teaches. ' The Bufinefs of Singing- 
 Menis to aflift the Devotions of others, and this muft 
 be an uneafie Employment to fuch who have none of 
 their own. They who have an Advantage from Art 
 and Nature to excite their Zeal, ought to be more ex- 
 emplary than others. Mufical In/lruments, which have 
 no Life nor Senfe, may minifter to our Devotions, 
 tho' they have none themfeives, and this is all that 
 can be expe&ed from them ; but it gives great Offence 
 and Scandal, to fee thofe who are daily employ'd in 
 Singing Praifes to God, to be fo far from mewing any 
 Signs of Religion in themfeives, as to manifeft by an 
 irreverent Behaviour, how much they want it. 
 
 Neither ought fuch to be careful of their Behaviour 
 only at Church, but they ought at all other Times to 
 
 beware 
 
a 5 o The Great Abufe of Mufick. Part II. 
 
 beware how they fpeak (lightly or difrefpe&fully con- 
 cerning the Publick Service, or look upon it as a Task or 
 Impofition, rather than a Duty. To excufe themfelres 
 thus in an Alehouft ; I am forry to leave the good Compa- 
 ny, becaufe I muft go to Church, but I will come again -when 
 Prayers are over, founds very Atheiftical ; andtho'Meft 
 may admit of the Complement, it will not pafs for ah 
 Excufe in the Sight of God. To come from a Ta~ 
 vern , or a worfe Place to Prayers , and make 
 an Affignation to go thither again, when Prayers 
 are ended, is certainly as bad, if not worfe, than 
 if they went not thither at all. To come reeling 
 into the Church, is as monftroiis an Incongruity, 
 and more like a Worfliipper of Bacchus than the 
 true God. It is therefore no more than requifite, that 
 the Morals of a choir fhould be fuitable to the Defign 
 of the Mufick. Such irregular People are much fit- 
 ter for the Exercifes of Penance than Praife. The 
 Singing even of Anthems is a Detriment to the Intereft 
 of Religion. Thebeft Conftru<5Hon is, that they honour 
 God with their Mouths, when their Hearts are far from 
 him ; and this will do themfelves, or indeed their 
 Church, but little Service. Their white Garments 
 which they wear, are but falfe Refemblances of the 
 Innocency of their Lives, and can never hide the 
 Foulnefs of their Hearts. The fame may be faid 
 to fuch, as was formerly faid to (0 Elpidophorus, 
 when he fell from Chriftianity . Thefe are the Garments 
 which fliall accufe thee, when thou Jhalt appear before the 
 Majefty of the great Judge, thefe are they that fljall bit- 
 terly purfite thee at the la ft Day ; becaufe thou haft not wal- 
 ked agreeably thereunto, but haft caft off the facred Obli- 
 gation of thy Baptifm, and the true Faith which thou did ft 
 then prof ef sand take upon thee. 
 
 (e) -Viftor Uticenfisde Perfec. Vand. lib. ;. Fol. 43. 
 
 Another 
 
Chap. 1 3. The Great Abufe ofMufich a 5 1 
 
 Another thing, which is Matter of Scandal to fuch, 
 is the finging of profane and lewd Songs in other Places, 
 particularly in Taverns and Ale-hcufes. There have 
 been fome Perfbns in the Choirs in London, who have 
 born their Farts of the Services in their refpe&ive Chur- 
 ches, and immediately repair 'd to the Flay-boufe, there 
 to divert the Audience with lewd, profane , and atheifti- 
 cal Songs. The Church was only by the by ; but the 
 Tlay-houfe took up the whole Evening. Thefe are 
 Imployments of a different Nature, and Care fliould 
 be taken that fuch Perfons fhould either quit the one 
 or the other. If their Devotions run chiefly for the 
 Churchy let them follow that ; but if for the Play-houfe 
 fas it is moft to be fear'dj let them ftick to that. It 
 is a horrid thing, that fuch who fing Ffalms and An- 
 thems at Churchy and whofe Profeffion it is fo to do, 
 fhould fing any thing profane or obfcene at another time. 
 I will not affirm, that they who have enter'd them- 
 felves into the Service of the Churchy and have confe- 
 crated their Voices to God 3 ought never to fing any 
 thing but Divine Mufick. But I muft affirm that they 
 ought never to fing any thing to the Reproach oiGod, 
 Religion, or Virtue. This certainly unbecomes any 
 Man, who calls himfelf a Chriftian, but much more 
 fuch who are imploy'd in Cathedrals. 
 
 As for Singing Men and others, who fing Divine 
 Mufick in Confort with Inftruments or 
 Voices , either 'in publick or private, I' To °\ bers ' who 
 
 . . J . r • £ i 11 M£ Pfalms. or 
 
 it is requisite, nrit, that they take a ^f^ organs in 
 due Care of their own Verformancesy Confort. 
 that they do it aright. That fome do 
 not begin or end before the reft, or ufe fuch Notes, 
 which may diftraft others, but take the bed Method 
 whichthey can, efpecially at firft, until they are more 
 acquainted with the Nature of a Confort, that fo all 
 things may be done with that Decency and Order, with 
 fuch Concord and Harmony as ought to be. But as this 
 Dire&ion, ferves only to regulate the Voice, I fliall leave 
 
 it 
 
252 The Great Abufe of Mufick Part II. 
 
 it to otfiers, and proceed to fuch, which will be more 
 
 !)roper to regulate the Hearty and make us behave our 
 elves, not only as Artifis, but more efpecially as Chri- 
 stians : And therefore, 
 
 Secondly, We mould be all ferious in the Worfliip of 
 God y and affed: that Mufick, which is grave and fo- 
 lemn. We ought all to confider, that we have to do 
 with a God, that knows the fecret Thoughts and In- 
 tents of the Heart, and will call us to an account for 
 the fame. Let us remember that we are at fuch a time 
 in the immediate Prefence of our Maker, and imploy'd 
 in that Work, which is the Delight of the Saints and 
 Angels in the Kingdom of Heaven. If we came to 
 Church, as into the Prefence of the King of Kings and 
 Lord tf Lords, it would banifh from our Minds all thofe 
 Pleafures, which are light and frothy, and foreign to 
 our prefent Purpofe, and caufe us only to delight in 
 thofe, which will be Helps to us in our Journey to 
 Heaven. 
 
 Thirdly, When we are engag'd with the Congrega- 
 tion in finging ofaPfalm, we ought to mind the Words, 
 and the Defign of the Pfalmifi more than the Harmony 
 of the Sounds, (f) Wemuft ling to the Praije and Glo- 
 ry of God, and ought to be as devout herein, as in Pray" 
 er, or any other Duty. Our Souls mould be kindled 
 with an holy Flame, and the Sound of our Mouths 
 ftiould manifeft how intent our Hearts are in admiring 
 and adoring that God, who is (b gracioufly pleas 'd to 
 intermix our Delights in the midit of our Duties, and 
 who will accept of the Divine Breathings from a joyful 
 and a comforted, as well as the ConfeJJions from a poor 
 and contrite Spirit. St. Paul propofeth his Refblutions 
 for our Example, (g) I willing with the Spirit, and I 
 will fing with the Understanding alfo. He would endea- 
 vour that his Heart fhould be duly affe&ed with what 
 he was about, and ftir up fuitable Affections according 
 
 (f) The Pra&ice of Piety, Page zt$. (g) 1 Cor. 14. 14, 1 5. 
 
 to 
 
Chap. 1 3. The Great Abufe ofMufich 253 
 
 to the different Duties of Prayer and Praife • and he 
 would alfo endeavour to underftand the Meaning of 
 the Words , that they might be ferviceablefor this End 
 and Purpofe. This is the Way to be accepted in the 
 fight of God; fince, as the Poet obferves, 
 
 (h) 9 Tis net the Voice but VoWy 
 
 Sound Hearty not founding String ; 
 True Zeal, not outward Shew, 
 That in God's Ear doth ring. 
 
 I fliall therefore only add (i) the Words of anexcel- 
 lent and ingenious Author on this Subjeft. Let us all 
 endeavour to mind the Senfe of every Song more than the 
 Sound of the Words y and not lofe our fpiritual Joys in the 
 Allurements of audible Pleafure, which ts abus 9 d 9 when it 
 doth not ferve to lift up the Soul more affectionately to God. 
 
 Fourthly 3 We fliould ufe Inftrumental Mufick as a Help 
 only for Devotion, which it naturally is. The Notes 
 themfelves are things indifferent. But as when inftru- 
 mental Muftck join'd with ill Words,, will raife ill Paf- 
 fions in the Sid ; fo when it is join'd with Words 
 which are grave and ferious, and properly fuited to 
 them, it will ftir up agreeable Affedions. If we thus 
 ufe an Inftrummty we fliall quickly find byExperience, 
 that the Harmony of natural and artificial Sounds do not 
 neceffarily withdraw the Mind from attending upon 
 God 3 but rather more clolely unite us to him. (k) Let 
 us confider that in Divine Service there is no Harmony , 
 unlefs the Heart do accompany every Part of the Per- 
 formance ; and if that Inftrument be not us'd, or out 
 of Tunty Men fing to themfelves y and not to God. This 
 was the Care of the Pfalmift in every Place where he 
 
 (h) Non vox, fed votum, non Mufica chordula, fed cor j 
 
 Non damans, fed amans, pfallit in aure Dei. 
 (i) Inselo'j Bentivolio and Urania, Book 4. Page 149. 
 (k) Ibid. 
 
 fpeaks 
 
2 5 4 The Great Abuje ofMufich Part II. 
 
 fpeaks of Inflrumental Mufick. When it is join'd with 
 
 pious Words, and ftirs up fuitable Affections in the 
 
 Heart, then it is very much commended by him. 
 
 (I) It is (faith he) a good thing to give Thanks unto the 
 
 Lord, and to fing Praifes unto thy Name, O moft higheft* 
 
 To tell of thy loving Kindnefs early in the Morning, and 
 
 thy Faithfulnefs in the Night Seafon. Upon an Inftrument 
 
 of ten Strings, and upon the Lute, upon a loud Inftrument, 
 
 and upon the Harp. For., thou, Lord, haft made me glad 
 
 through thy Works, and I will rejoice in giving Fraife for 
 
 the Operation of thy Hands.. Accordingly he (m) gives 
 
 us with Admiration the Examples of others. He 
 
 (n') exhorts others to do the like. He (^commands 
 
 us to do it. He (p) profefleth his own Refolution, 
 
 and (cf) ftirs up himfelf to the Practice hereof. My 
 
 Heart (faith he) is fixd, O God, my Heart is fix'd, I 
 
 will fing and give fraife. Awake up, my Glory, awake. 
 
 Lute and Harp, I my felf will awake right early, I will 
 
 give Thanks unto thee, O Lord, among the Heathen^ and I 
 
 will fing unto thee among the "Nations. Had our Voices and 
 
 Instruments been always.'us'd in this manner, they had 
 
 been the unexceptionable Delight of the World. This 
 
 would be a holy and a heavenly Mirth both in publick 
 
 and in private, fingly or in Confort, with Inftruments 
 
 or without them. I could freely enlarge upon this 
 
 Subject, but fhall content my felf with tranfcribing the 
 
 W r ords of (r) an Hymn made upon the fame. 
 
 (1) Pfal. 92. i, 2, 3. (?;/) Pfal. 68. 24, 1$. (n) Pfa!. 68. 26. 
 Pfal. 2;. 1, 2, l. Pfal. 81. 1, 2, ;, 4. (0) Pfal. 98. 4, 5, 6. 
 Pfal. 147. 7. Pfal. 149. f, 2, 3. Pfal. 150. £ 4, S, 6. (p) Pfal. 
 45. 4. Pfal. 71. 22, 25. Pfal. 144. 9 . ( ? ; Pfalm 57. ft 8, 9, 10, 
 11. and Plalin 108. 1, 2, 5, 4, 5. 
 
 (r) The Words by Dr. Ingelo, in his Bentivolio and Urania, 
 Boofe 4. Page I5<5. They are alfo printed in Playford'x Book of 
 Vfalms for four Parts in Folio. The Words arc alfo fet to eafy and 
 f leaf ant Muiick in three PaUs, by Mr. John Jenkins, 
 
 I. 
 
Chap. 13. The Great Abuje ofMuJich tfQ 5 
 
 I. 
 
 We flng to him whofe Wijdom forrn d the Ear ; 
 Our Songs do thou, who gavfi us Voices, bear : 
 We joy in God, who is the Spring of Mirth, 
 Whofe Love's the Harmony of Heav'n and Earth. 
 Our humble Sonnets fh all that Praife rehear fe^ 
 Which is the Mufick of the Univerfe. 
 
 Chorus. 
 And whilfi -we fing, w* confecrate our Art, 
 And offer up with evry Tongue an Heart. 
 
 II. 
 
 Thus whilfi our Thoughts grow audible in Words. 
 
 And Body with the ravififd Soul accords, \ 
 
 We hollow Pleafure, and redeem the Voice 
 
 From Vulgar Ufes, to fer<ve nobler Joys. 
 
 Whilfi hollow Wood and well turid Strings do give 
 
 Praifes, the dead and dumb both [peak and live. 
 
 Chorus. 
 And whilfi we fing, we confecrate our Art, 
 And offer up with ev 9 ry Tongue a Heart. 
 
 III. 
 
 Through cheerful Air with quicker Wings we fly, 
 And make our Labour fweet with Melody. 
 Thus do we imitate the heavnly Quires, 
 And with high Notes lift up more rais d Defires. 
 And that above we may be Jure to know 
 Our Parts, we often praclice here below. 
 
 Chorus. 
 And whilfi we fing, we confecrate our Art, 
 And offer up with evry Tongue an Heart. 
 
 Fifthly, We fliould avoid HI Mufick which is profane, 
 that we may be the more affe&ed with that which is 
 divine. The filthy and blafphemous Songs, with which 
 the Nation fo much fwarms^ do ftrangely leffen the 
 
 Zeal 
 
1 5 6 The Great Abufe of Mufick Part II. 
 
 Zeal for devout Mufick. What our. Blcjfed Saviour ob- 
 ferves is hardiy more true in any other Cafe than it is 
 in this, (s) No Man can ferve two Mafters, for either 
 he will hate the one and love the other ,• or elfe he will hold 
 to the one and defpfe the other. Te cannot ferve God and 
 Mammon. But as I have already infifted upon this 
 among the ill Conferences which attend the learning of 
 our Songs, I (hall proceed to the laft Advice, viz,. 
 
 That the Mufick which is on Earth mould put us in 
 mind of the Choir of Saints and Angels in the Kingdom 
 of Heaven. When St. John (t) faw the Vifion of that 
 happy Place, the Multitude had the Harps of God in their 
 Hands : And they fang the Song of Mofes the Servant of 
 God y and of the Lamb; faying, Great and marvellous are 
 thy Works, Lord God Almighty $ juft and true are thy Ways y 
 O King of Saints. This is certainly the moft delightful 
 Part of all the Service of God l and will therefore more 
 fitly raife our Thoughts to meditate on that Place, 
 where they are continually imploy'd therein, where 
 they reft not Day nor Night from finging, Glory to God 
 on high ; and where they have Fulnefs of Joy, and Plea- 
 furesfor ever more. A Mufical Performance of Voices in 
 Confort doth ftrangely unite the Hearts of the Singers in 
 the Bonds of Love and AffeBion. Whilft this lafts in 
 fuch a Society on Earth, it may be feen, that (u) God 
 is among them of a tfuth, and they are the neareft Re- 
 prefentation of the Confort in Heaven, of which it is 
 truly faid, 
 
 All that we know they do above, 
 
 Is, that they fing, and that they love. 
 
 Nay, I may venture to add, that perhaps there is 
 not a greater Refemblance of God, as he is a ffiritual 
 
 (0 Matth. 6. 24, (0 Rev. is. 3. 00 P«W. i*j. 1 Cor. 
 4-**. 
 
 Sub- 
 
Ch^>. i 3. The Great Abufe ofMufick. 257 
 
 Sub fiance , and enters into the very Heart and Soul, fil- 
 ling it with Delight and Satisfaction, than Mu/Ick is ; 
 nor any thing that will give us a clearer Idea of a Tri- 
 nity in Unity, than the three Concords join'd together in 
 one Sound^ as it moft ufually happens in a Confort of 
 /aw Tarts, which is always reckoned as the moft com- 
 pleat and perfect of 'all. It is worth our Obfervation, 
 that when any Words are repeated, or fome particular 
 Mufical Notes, they are ufually mention'd three times, 
 and fuch Repetitions, nay, the very Fuges in three Parts 
 feem mod natural and harmonious, as if all did direct us 
 of courfe whither to raife our Thoughts, and where 
 to place- our AfFedions. The three Concords united are 
 fo pleafant, that did not God by his Providence order 
 our Senfes to be delighted with Variety, that the lame 
 Sound cannot always divert us, we might have been 
 apt to imbibe the Error of fome Heathens, and think, 
 that the Godhead was nothing but Harmony it felf. But 
 then, if a Confort on Earth is fo delightful, what Joys 
 muft there be in Heaven, where there is the moft per- 
 fect Satisfaction that we can enjoy, and our Natures 
 fhall be fo alter'd, as not to defire Variety. And if 
 the Difcords in Mufick fet off the following Concords , 
 how muft the Troubles and Calamities of this prefent 
 World, and even Sicknefs and Death it felf, caufe us 
 the better to relifh thofe Celeftial Hallelujahs I (x) Theje 
 light Afflictions, like thofe jarring Sounds, which are 
 hut for a moment , do work for us a far more exceeding and 
 Incomprehenfible Weight of Glory. 
 
 As for fuch who join themfelves in 
 
 Societies for the learning to [mr Pfalms, 8 * T ° \ h 1 e ^' n ' 
 , A , 9 . J s J J ers of the Pialm- 
 
 Hymns, and Anthems ; it is very necei- xunes. 
 fary for them to be extreamiy careful 
 of their own Refutations : That they give no occafion 
 to the Adversary to fpeak reproachfully. It is necef- 
 
 (.r) 2 Cor. 4.17. 
 
 S fary 
 
3 5 8 The Great Abufe ofMufich Part II. 
 
 fary that they fhould depart in due time to their own 
 Houfes, and endeavour to fet others a good Example ,• 
 and that in Singing they make the Glory oi God, and 
 promoting of Religion, the chief of their Defigns. It 
 is neceffary that they make Orders among themfelves 
 to prevent Swearing, Curling, Drunkennefs, ^uarreling > 
 and all fuch Irregularities ; and when fuch Orders are 
 made, to take care that they are ftri&ly executed. It 
 would alfo add much to their Credit among all good 
 Men, if they agreed together (y) to promote a gene- 
 ral Reformation of Manners, and endeavour'd to fup- 
 prefs the Growth of Vice and Profanenefs ; and alfo if 
 they form'd themfelves into Religious Societies, accor- 
 ding to the Direction of an excellent (z,) Treatife on 
 that Subject. By this means they might intermix 
 many other pious Exercifes together with their -Pfalm 
 Singing, they might improve and edify each other in 
 the Knowledge of the Chrifiian Religion ; chey might 
 Uy themfelves under the more folemn-Qbligations to 
 the Pra&ice thereof ; they might be ufeful in their 
 Generations for the publick Good, Ornaments to the 
 Church of God on Earth, and this very Exercife might 
 be a Means of promoting their Happinefs in theKingr 
 dom of Heaven. In order to thefe Ends, it is necef- 
 fary, that they fhould abftain from all Vocal Mufick, 
 when the Words are not divine. There can be no 
 Want or O^ccafion for it. We have Tfalms, Hymns, 
 and Anthems, which are very eafy and very common ; 
 and when other things are admitted, the Confequence 
 generally is, a leffeni ng the Refped, which they bear 
 to better Mufick, and a Diffolution of fuch Sacieties* 
 Thefe are Baks laid to enfnare fuch Perfons. Our 
 Mafiers &re very officious to compofe to fuch Songs, 
 
 (y) See An Account of the Societies for Reformation of 
 
 Mn r.c;s. 
 (zj Dr. Woodward'* Treatijc of Religious Societies. 
 
 which 
 
Chap. 1 3 . The Great Aiufe ofMufick. 259 
 
 which are horridly profane and fmutty, and fuic the 
 Notes to a Country-mans Capacity, who after the third 
 Hearing may get the Air of the Tune : and if thefe 
 things are introduced into fuch Societies, they will 
 quickly fpread through the whole Nation/ They who 
 will not be at the Pains to learn Divine Muftck, will 
 induftrioufly apply themfelves to fuch Songs as thefe. 
 It is pity, that our Great Ma ft or s fhould ftoop fo low 
 in promoting the Intereft of the Devil, and play at 
 fuch fmall Gaines, rather than flick out. But if they 
 continue to debauch the Nation, others fhould be 
 more cautious how they fpread the Infe&ion. 
 
 As for all Mafters of Mufick and Tea- 
 chers of Sengs, it is neceffary for them 9. j ^ coir- 
 to be more cautious in the Songs which pofers and Tea- 
 they fet and teach, and admit of none, chers of Songs. 
 but fuch as are fober, modeft, and in- 
 offen five. This might be learn'd from Religion or Good 
 Manners, and I cannot think thefe Gentlemen to be 
 void of both. To fend a filthy or a profane Song to an 
 Artift on fuch an Occafion, fuppofes him to be fuch a 
 Perfon. It is a dired Affront, and ought to be re- 
 fented, and the Song fent back again with Indignation. 
 Tho' the Songs were originally anothers, yet the Ar- 
 tift approves of them by his Notes, and takes them as 
 his own, and both he and the Teacher are accountable 
 before God and Man for the Mifchief they do. Did 
 they rake the Channels, and take the Dirt for their 
 Pains, the Confequence would be only to themfelves, 
 and would be no Harm to the Publick; but by this 
 Method they at once reflect on their own Perfons, de- 
 bafe their Profeffions, and corrupt the Age. In fome 
 Cafes thefe Gentlemen ftand upon their Reputation, 
 and I wifh, that they would be as nice in others. 
 They think it a Degrading of their Profeffion, if they 
 play'd a Jig for the Country People to dance to, and 
 certainly, it is as great a Shame to fow the Seeds of 
 Vice in another manner among the Ignorant, tho 5 per- 
 
 S z hap 
 
a6o The Great Abufe of Mufich Part II. 
 
 haps well-meaning Perfons, whofe Fancies are caught 
 with the tune, and their Morals corrupted with the 
 Words. And if it is a Difgrace thus to attend on Men, 
 why fliould we not think it as great a Difgrace to be a 
 Servant of Sin, and an Agent for the Devil? 
 
 As for the Learners of Songs, it is 
 10. To the team* high time for them to be very cau- 
 *s of Songs. tious in the Choice of thofe which 
 
 they learn, and to reject with Scorn 
 and Contempt fuch as are immodeft or profane ; to dif- 
 countenance the extravagant Flights of Love, and airy 
 Inducements to Un&leannefs, and apply themfelves ra- 
 ther to Divine Subje&s. Unlefs the Learners encou- 
 rag'd thefe Songs, the Poet would not make them, the 
 Mafician would not compofe them, and the Seller 
 would not print them, and therefore the Fault lies 
 chiefly at the Learner's Door. I am apt to think the 
 young Ladies more modeft than to be pleafed with fuch 
 Stuff; and therefore I wifli, that they would take 
 Courage, and fhew their Reftntments. It is an Affront 
 to fuppofe them pleafed, and it is pity that their Si- 
 lence fhews their Confent to that which they cannot 
 approve. Let your Mafter fee, that you can relilh 
 ani/ywwas well as a Song, and think it as reafonable 
 to praife God with your Voice, as extol the Beauty of 
 your own Sex, the better to kt off your felves there- 
 by. Why may not Virtue be inftill'dintp your Minds, 
 as well as Vice, or Modefty as well as Lujl ? If you 
 find a Double Entendre, or foul Expreflion wrapt up in 
 clean L'wne» y lpok upon your felves as affronted at it. 
 If you are offer'd a Song infulting Heaven, bantering 
 Virtue, applauding Vice, fpeaking Blafphemy with an 
 Emphafts, or ftufPd with bmut, let him that would 
 teach it tp you know, that you are a Chrifiian, and 
 will hearken to the Advice of the Apoftle, (a) that no 
 
 (a) Ephef. 4. z$ f 
 
 corrupt 
 
Chap. 13. The Great Abufe ofMufick. 261 
 
 corrupt Communication mould proceed out uf your Mouth. 
 Our Poets and Muficians conform to Vice only for their 
 Interefi. Mammon feems to be their God, and if their 
 Interefi did lead them to the Choice of better Subje&s,, 
 they would readily comply with the Humour of the 
 Times. He who ftyles himfelf (b) Cupid's Warriour in 
 our Monthly Collections , as lifted under his Banner , can 
 occasionally* compoie Anthems for The Divine Companion. 
 The Relation which znOrganifi bears to zPlay-houfe is at 
 beft but very inharmonical. I heartily wifh, that eve- 
 ry one who learns to fing, would learn nothings but 
 what they may with Comfort reflect upon, when they 
 come to die, This is a Debt, which we muft all pay ; 
 and a flamy light airy Song will then be a very mean 
 Cordial, and rather fink the Spirits than revive them. 
 
 ( c) What Fruit can you have, or what Pleafure can you 
 take in thofe things, whereof you will then be afiia>med 3 
 when the End of tbefe things is Death ? It is recorded 
 
 (d) of Mr. Herbert, who was an Improver of Poetry, as 
 well as an Admirer of Mufick, and whofe Skill is feen 
 in his Divine Poems, that the Sunday before his Death, 
 he rofe fuddenly from his Bed or Couch, call'd for 
 one of his Infiruments, took it into his Hand, and ha- 
 ving tun'd if i he play'd and fung part of an excellent 
 and a fuitable (e)Hymn, which he had before com- 
 pos'd. This was his Diverfion in his Sickfiefs as well 
 as Health, thus he enflam'd his Zeal, and fitted him- 
 felf for the Cekfiial Confort. The railing our Voices 
 fhould raife our Hearts, and increafe our Devotion : 
 And we never rightly ufe the Scale of Mufick, unlefi 
 when we afcend thereby into Heaven. 
 
 As to the Hearers of Songs, it would « - „ M 
 
 1 t r 1- • n ^ • t i_ 11. To the Hear* 
 
 be much for their Reputation, it they en of Songs. 
 
 did fhe w their Diflike, when they hear 
 
 any thing which is filthy or profane. This will clear 
 
 (Jt) March, 1705. (c) Rom. 6. u. (d) Ifaak Walton'* Lives. 
 (e) Herbert'* Percms for Sunday y rage 66, § $• 
 
 S ; *h«n 
 
262 The Great Abufe of Mufick Part II. 
 
 them of the Guilt, fo that they (hall not be Partakers 
 of other Mens Sins y but keep themfelves pure. I fancy, 
 that this Method would foon dafli this ftce out of 
 countenance in a young Lady, and caufe her to do fo 
 no more. A feafonable Caution to the Parents would 
 be the greateft Ad of Kindnefs that. we could (hew 
 them, and they who have any Senfe of Religion, or 
 Defire for their Cbildrens Welfare, could not but take- 
 it fo. If then the Devil and his Agents are fo bufy to 
 promote Vice, Profantnefs, and Debauchery in the World, 
 why fliould not we take all feafonable Opportunities 
 to prevent it ? Why mould we not 'counterplot their 
 Defigns. If the Poifon is conceai'd, why fliould not 
 we difcover it. And fince Satan hath fo many Devices 
 to ruin Souls, why fliould not we beware, left by 
 fuch Informations as thefe, and by our own Silence he 
 fliould gain an Advantage over them ? 
 
 As for fuch who hear any Divine or 
 ii. To the Hear- Church Mufick, it is neceffary for them, 
 m f\c church that they endeavour to poffefs their 
 Mufick. Hearts with all poflible Devotion, and 
 
 make ufe of fuch a Harmony chiefly to 
 increafe the fame. We ought all ferioufly to confider, 
 that our Bufinefs at Church on fuch Occafions is not 
 meeriy to be entertain'd with Mufick, but to excite 
 our Zeal, and to praife God with more fervent Pajfions y 
 which is the true End of all our Church Composure. To 
 come to Church without any Intention to worfliip God 
 in Ms own Houfe, in every Part of the Service, or pre- 
 t:nd to worfhip him without Devotion, are great Af- 
 fronts to the Divine Majefiy. It is a Contempt of Reli- 
 gion, and of the Houfe of God, to come only to pieafe 
 our Ears > to hear better Voices , more curious Compofi- 
 tions, and more artful Singing, than can be met with 
 (efpecially gratis) in any other Place. We ought all 
 to beware, that the Mufick doth not imploy our Fan- 
 cy more than our Affe&ions. To this End our Minds 
 ought to be in the firft Place fix'd and intent upon the 
 
 •Praifes 
 
Chap. 13. The Great Abufe ofMufich 16% 
 
 Traifes of God, which are exprefs'd in the Hymn or An- 
 them. If our principal Attention is to the Words, they 
 when conveigh'd to us in Mufical Sounds will give Life 
 and Quicknefs to our Devotions. But if our principal 
 Attention is to the Mufick^ the Sounds alone will prove 
 empty, and moft probably leave the Devotion of the 
 Anthem between them. 
 
 - There is one great Fault, which cannot be over- 
 looks among thofe, w ho go to hear Divine Mufick, efpe- 
 cially in Cathedral Churches. They ftay till the Anthem 
 is ended, but then they turn their Backs and are gone. 
 They are very filent, when the Mufick founds, but are 
 very troublefome upon all other Occafions, and gene- 
 rally walk about the Churchy to the Scandal of them- 
 felves, and Difturbance of the whole Congregation. 
 They are not only refolv'd to be never the better for 
 the Prayers of the Church, and the Preaching of the 
 Word, but they alfo hinder thofe, who come to pro 
 fit by the fame. This is really a fad Confideration. 
 What Noife and Hurry is there at the Cathedrals in 
 Time of the Sermon, efpecially upon a publick Day of 
 Thanksgiving ? Is it not more like a Market than a 
 Church ? and do not fuch rather affront God, thaa 
 praife him for the Receipt of paft Mercies ? Thus 
 whilft the Prayers are reading in the Choir, perhaps 
 three parts of the People are walking and talking to- 
 gether in the Body of the Church. Indeed, the leaft of 
 their Bufinefs feems to be to hear a Sermon, or to pray 
 or Grace, Pardon, or any other Bleffing. A Dog 
 comes to Church as well as fuch a Chriftian, and 
 Ihews the fame Signs of Devotion, namely, none at all. 
 Solomon advifeth us (f) to keep our Feet, when we go into 
 the Houfe of God, and be more ready to hear than to give the 
 Sacrifice of Fools, for they conftder not, that they do evil. 
 Thele are the Men who caufe our Mother Church to be 
 
 (f) EccleL s, 1. 
 
 dit 
 
264. The Great Abufe of Mufick Part II. 
 
 difrefpe&ed, and fometimes reproach'd for their fake, 
 by thofe who are of a different Perfwafion. Some go 
 thither for the fake of the Walk, and I am fure, our 
 Church gives them no Thanks for their Pains. She 
 dire&s us indeed when to kneel, or when to ftand up, 
 but gives us no Directions when to walk. One of her 
 (g) Homilies is very excellent to this Purpofe. See 
 whether they take heed to their Feet, as they are warnd of 
 God, who never ceafefrom uncomely walking and jetting up 
 and down, and overt hwart the Churchy jhewing an evident 
 Signification of notable Contempt both of God and all good 
 Men there prefent. And what Hud they take to their 
 Tongues and Speech, who do not only jpeak fwiftly and rafh- 
 ly before the Lord, but alfo oftentimes fpeak filthily, cove- 
 toufly and ungodlily, talking of Mattters fcarce fit for a Ta- 
 vern or an Ale-hmfc, in the Houfe of the Lord, little confi- 
 dering that they fptak before God, who dwelleth in Heaven 5 
 find lefs regarding, that (h) they muft give an account at 
 the Great Day for every idle Word, where foever it befpoken, 
 much more of filthy, unclean or wicked Words fpoken 
 in the Lord's Houfe, to the great Dishonour of his Majefty, 
 and Offence of all that hear them. 
 
 When we are at Church we ought to flay there, 
 and behave our felves with all Humility and Quietnefs 
 until we have received the Benediclhn, and the Con- 
 gregation is difmifs'd. The Queen, the Royal Family, 
 the Clergy, and others, are little oblig'd to fuch, as go 
 out of the Church, when the Anthem is ended, as if they 
 car'd not 19 join in Prayers to God for a Blefling upon 
 them. They exprefs their ZeaHn a Tavern for the 
 Church, but fhew none in the Church. They who go 
 away without the Blefling, feem to defpife it, and 
 therefore, like Efau, they may be rejected. One 
 would think, that they defire not, that the Grace of out 
 Lord Jefus Chrifi, and the Love of God, and the Fellowfiip 
 
 (g) Of the right Ufe of the Church, tyrt z* Page 170. 
 (AjMatth. 12. 36. 
 
Chap. 1 3. The Great Abufe ofMufich 065 
 
 of the HolyGhofi fhould be with them for ever. In fliort, 
 {bis Practice is a publick Scandal to the Churchy a 
 Contemning the Worfhip of God 3 a Violating the 
 Laws of Man, and a manifeft Sign of an Atbeijt • and 
 therefore I hope that thofe who are guilty, will be 3- 
 fhamed of it, and do fo no more. 
 
 Laftly, As to all others. It is to be 
 wiftVd, that there were many more Sock- i%. To 
 ties, who did promote the Singing of Pfalms others. 
 together in Confort. The Effe&s of fuch 
 an Exercife are very many, and very good ; and it 
 is Pity, that an Affair of luch Confequence in Religi- 
 on fhould be either negle&ed or difcouraged. The 
 Knowledge thereof is very eafily taught, and quickly 
 learn'd, where there is a good Mafter and an apt Scho- 
 lar. Here are no difficult Turnings and Windings of 
 the Voice. Here are no Varieties in Time, but every 
 thing fo plain, that many Perfons have learn'd to fing ia 
 Contort purely by Ear, without any Affiftance. 
 
 It is an Exercife not only delightful to Nature, but 
 alfo very ufefui to preferve the Health of Man. Ic 
 chears the Spirits, it opens the Pipes, and it ftreng- 
 thens all the Parts of the Breaft. As God gave us Voices, 
 fo the better the Voice is, the fitter it is to honour and 
 ferve him therewith. There is not any Mufick of Im 
 firuments whatfoever, comparable to that which is 
 ijiadeofthe Voices of Men, where they are good and 
 well order'dand forted ; and therefore they fhould be 
 chiefly employ'd for the Praife of that God who gave 
 them to us. 
 
 It is alfo an Exercife pious in its own Nature. To 
 praife God is our unquestionable Duty, and what (i) e- 
 *very thing that hath Breath is exhorted to do : We are 
 alfo commanded (k) to make the Voice of his Praife to fa 
 heard, (I) to fing aloud unto God our Strength, and to make 
 a cheerful Noife unto the God of Jacob. And nOW, what 
 
 {i) Pfal. 150. 6. CW Pkl. 66. 7. (I) Pfal. 81. i. 
 
 can 
 
166 The Great Abufe of Mufick PartIL 
 
 can we have fitter for this Purpofe than Pfalms? They 
 arecompos'd by fiich Men who were divinely infpir'd, 
 and almoft every Exercife of Devotion is contain'd in 
 them. There is Matter both of Prayer and Praife, of 
 Humiliation and Thankfgiving. Our Pfalms in Meter 
 keep very near to the Original, and yet are as plain to 
 the meaneft Capacity as the Nature of them will bear. 
 They are lately purg'd from their Drofs, their old and 
 obfolete Words, and are render'd very agreeable to 
 our modern Language. The Turns may be fuited to 
 any Occafion according to their Meafure. The Com- 
 mon Junes for Common Occafion s$ Tunes of Triple Time for 
 Tfalms of Joy and Praife, and Tunes of Common Time 
 with Semibnves in the middle for Pfalms of Humiliati- 
 on. Befides, I really believe, that fuch Tunes are the 
 beft for a Perfon to begin with, who intends to be a 
 Matter in Composition. Plain Counterpoint is the Ground 
 of Harmony. This is fas it were) the Letters, and o- 
 ther Additions are but as the Flourishes, which indeed 
 make it appear finer, but not truer. The many Dif- 
 allowances in Compofition in our modern Mufick, plainly 
 fhew us that the Mafters were not thoroughly vers'd in 
 the Pajfages of the Concords, and ought to be fent back 
 to learn thtfirft Rudiments. It is a great Fault in learn- 
 ing all the Sciences, that Perfons are willing to go on, 
 before they have digefted the firft Rules ; and are de- 
 firous to be Artifts before they are well enter'd. Thus* 
 by running too faft at firft, they are the foonertir'd j 
 by Building without a Foundation, the Houfe- falls, 
 and they think it impoffible to be Mafters becaufe they 
 did not take the right Method. To be well acquainted 
 with the Score of Pfalm-Tuncs, and correcting the an- 
 tient Faults, may be likened to fpelling well, before a 
 Child begins to read, and is not fo delpifable as many 
 imagine. 
 
 Befides, the Singing of Pfalms in Con fort is really 
 delightful to all good "Men. The good Effeds of it 
 add to the Pleafure, and fweeten the Harmony. And 
 
 tho* 
 
Chap. 13. The Great Abuje ofMufich 16 7 
 
 the? fine Mufickjis expected at a fine Confort ; yet in 
 Country Places it is very grateful to hear the meaneft 
 Voices fetting forth the Glory of God in fuch Pfalms 
 and Hymns as are truly, tho* not finely perform'd; 
 and the Harmony of many Voices drowns that Harftt- 
 nefs, which is very perceivable in one. We are not 
 commanded to fing according to the Rules of Art % 
 and therefore it is not abfoluteiy neceffary ; but yet 
 St. Paul, ("who was brought up at the Feet of Gamaliel, 
 and taught in all things according to the exa&eft Me- 
 thod of his Forefathers,) gives us his Example as very 
 convenient, (m) I will fray with, the Spirit, and I will 
 pray with the Under fianding alfo > I will fing with the Spi- 
 rit, and I will fing with the Underfianding alfo. He 
 would both pray and fing with the Spirit, his Heart 
 fliould be furnifli'd with the Gifts and Graces of the 
 Holy Ghofi, fuch as true Zeal and Devotion ; but this is 
 not all ^ he would both pray and fing with the Under Hand- 
 ing alfo. And therefore as Prayer with the Underfianding 
 fuppofeth, that we fliould underftand what we pray 
 for, and how to pray ; fo Singing with the Underfiand- 
 ing fuppofeth, that we fliould underftand both what 
 we fing and how to perform it. 
 
 In fhort, a (n) late ingenious Author truly obferves, 
 that as in the Infancy of the Chriftian Church, Paul 
 and Silas fung at Mid-night in the Prifon, by which 
 means the Foundations ftiook, the Prifon-Doors were 
 opened, the Prifoners Bands were loofed, and the 
 Jay lor was converted ; fo in later and corrupted Times of 
 Chrifiianity, the Church was in a great Meafure Pj aim fung 
 into Reformation $ nor hath any thing more conduced to fix the 
 Reformed Religion. And as by this Method, we were 
 purg'd from our Errors, who knows but by promoting 
 the fame we may be purg'd from our Vices ? And. 
 
 (m) 1 Cor. 14. 15, (») An Effey foi the Promoting of Pfal~ 
 mody, Page 6. 
 
 therefore 
 
1 6 8 The Great Abufe ofMufich Part II. 
 
 therefore (o) (as the fame Author obferves) to fee this 
 fair eft Daughter of Devotion, and Darling of Protectants be- 
 yond Sea, fo flighted amongft us, is not much for our Credit $ 
 Our great Decay in Piety and Growth in Prof anenefs, having 
 been imputed by eminent Divines , in no fmall Meafure 3 to 
 cur Neglect of, and bad Performance in PSALMODY. 
 
 To conclude, It greatly concerns all, who have a 
 Zeal for the Glory of God, or wilh well to this noble 
 Science of Mufck % to difcountenance the horrid Cor* 
 rapt ion thereof, to cleanfe it from the Dirt, with which 
 its own Profeffors have befmear'd it, and to reftore it 
 again to its antient Ufe, and the Service of Reli- 
 gion. 
 
 (o) An Effay for the Promoting of Pfalmody, Preface, 
 
 FINIS. 
 
 THE Evil and Danger of Stage- Plays, {hewing their natural 
 Tendency to deftroy Religion and introduce a general Cor- 
 ruption of Manners 5 in altnoft two thoufand Inftances,taken from 
 the Plays of the two laft Years, againft all the Methods lately 
 us'd for their Reformation. By Arthur Bedford, M. A. Chap- 
 lain to bis Grace Wviothefly Duke of Bedford, and Vicar of Temple 
 in the City of BrijloL Sold by John Wyat t at the Rofe in 
 St. Paul's Church-yard. 
 
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