Dialogue Concerning Regular Singing

The Prologue, or Introduction.

THERE has seldom any Reformation, how Reasonable & Needful soever, been brought forward in the Church of Christ, or proposed to consideration; but thro' the Subtilty & Malice of Sat • n and his Vassals, the weakness of the Gifts & Graces of some of GOD's own Servants, and prevalency of Corruption remaining in them such Proposals and Essays, and the Promoters of them, have met with more or less Opposition.

THE Ecclesiastical History of our Nations, yea of our own Land, doth furnish us with too many sorrowful Instances of this sort, both Ancient and Modern. For, altho' the Professed Design of our Fathers of Blessed Memory, in leaving the Pleasant L • nd of their Nativity, and coming to this Country, then an Howling Wilderness;

(as the late Venerable Higgi • sen, has reported to the World) yet how many amongst us, thro' a misunderstanding & miserable misrepresentation of the Errand of our Fathers into the Wilderness, have still Retarded, and very much Obstructed the execution of their Noble & Glorious Intention, in coming Hither? I will mention two or three Particulars here. First, We are fully satisfied from our Platform of Discipline, as explained by the Famous Mr. R. Mather of Dorchester (the most Unexceptionable Expositer, of said Platform. It being chiefly drawn up by him, and also from many other Writings of our most Eminent Divines, That the first Pastors of the N. English Churches were not Morellians or Brownists; and yet were very sensible that above 70 Years since, there were in too many in New-England, a strong Disposition to promote and practice upon, Brownistical & Morellian Principles. • id not this give occasion to Mr. R. Mather to write a Treatise to prove, That whatever Privilege & Liberty may belong to the Fraternity, the Rule of the Church belongs only to it's Presbytery? Did not this occasion Mr. Norton 's Expostulation, in his Epistle Dedicatory, before his Discourse of the Sufferings of Christ? where having said, Briefly Did not this early Disposition to Corahism, give occasion to Mr. Shepherd of Charlestown, to say,

AGAIN, Was there not long ago great struggles to prevent the Rising Generation in this

Is not thus much intimated in Mr. R. Mather 's D ••• g Advice to his Son, the now very Reverend Dr. Increase Mather? And is not this very evident from that Passage in Mr. Norton 's Life, Whence I observe, En Paessant, That it is no New thing for some Weak People, to declaim against such things as Novelties, that were not generally practiced within their Memory; though' it's certain, they were highly esteemed, by the Wisest & Best of the First Generation of New-England. But what Notion soever it proceeds from, we know, That Opposition to the work of Reformation, was judged by the Last Synod of these Churches to be one of the Provoking Evils of this Land.

NOW, though' I could easily produce several other Instances to illustrate this point before us, I will take notice only of one more: And that is, The opposition made in too many T • wns to the Reformation of our Fsaimody, notwithstanding all that has been done to show the Reasonableness, Advantage & Necessity of it. And this brings me to say, That I have used my best endeavors, according to the measure God has given me, to prevent the rise & afterwards the progress of such an unhappy Controversy in this place; yet then has been a great deal of Contention & Uneasiness amongst us, about Singing by Rule, and I perceive there are some yet dissatisfyed. Parva Scint • la maximum e • citat Incendium.

NOW, it being my purpose to encourage Singing Meetings in the Town, in the long winter-Evenings, I thought it prudence to make another Essay, introductory to my setting forward such a Laudable Pra • tice, that if it be possible I might ease the Minds of all amongst us, that remain dissatisfy'd on this score. And agreeably, I projected to draw up in form an Answer to all the Objections, I could remember to have heard about this matter, and at a Meeting called for that purpose to communicate it, to such as would give their Attendance. For though' in all my Conversation with Mankind, I never (in my opinion) observed a more Ridicu'ous & Groundless Controversy; and altho' I have always esteemed the Objections against Singing by Rule, too weak & ludicrous to be mentioned in a Sermen; and knowing that, Rectumest Ind • x sui ct Obliqui and consequently, that having proved abundantly (in more Sermons than one, occasionally; and in one Sermon especially, Preach'd in sundry Congregations) That Singing by Rule, or according to the Pattern in our Psalm-Book, is agreeable to the Will of God: and having also seen sundry Treatises on this head, that have been dispersed about the Town; in one of which, the chief Objections of our Anti-Regular-Singers, [let me use 〈◊〉 Phrase for shortness] are designedly and particularly and very solidly answered, I held myself Excused from endeavoring an Answer to them. And that I might justly say in this case with the Apostle 1 Cor. 14.38. If any be ignorant, let hi • e be ignorant. i. e. says Mr. Clark,

FOR though' I know it is the business & duty of the Ministers of the Gospel (acc • ing to the Example of Christ and his Apostles) to answer weighty objections against their Doctrine • r Practice, for the removing the Conscientious scruples of the Weak & Ignorant; and stopping the Mouths of Gain-sayers; yet I know also, that many objections are Refuted, by being Recited. The bare proposing of them, to Unprejudic'd Persons, is a sufficient Representation of their absurdity. And as to others, of more Solidity, they are fully answered, though' there be a Legion of them, if there be One Conclusive Argument on the other side. For Unquestionably, One good Argument for a thing, is of more value, than Ten Sophisms, or inconclusive arguments against it. And as I have often had occasion to say publicly, If men will never Embrace any Articles in Religion, but such as there are no Objections against, they must renounce all the • rticles of the Christian Faith, and turn Skeptics in Religion. Having therefore as I said, sufficiently proved Singing by Rule, to be agreeable to the Will of GOD; I have sufficiently proved all Objections against it, and Pleas to the contrary, to be utterly vain & insignificant; and that such strive against God and oppose Religion, who oppose that: And hereupon (for sometime) I supposed, as I said, I had no obligations upon me, to take the method I am now come into.

BUT being willing to become all things to all men (as far as I may with a good Conscience and to Edification) I thought, if on a Week-Day, and in a Discourse, (not a Sermon ) I could help any of my Nei'bours to light in this matter; and convince any of them, that they are out of the way, in speaking against this good Practice; It might be Time & Pains well spent.

AND, accordingly having first sought to Heaven for Direction, and considered in what method to proceed, I at length concluded to draw up my Th • 'ts in the way of a Dialogue, between a Minister for Singing by Rule, and one of his Hearers vehemently set against it: Resolved to give the Hearer all the advantage I possibly could in the Dialogue, and to set his Arguments & Objections in the best light, my little skill in arguing would allow me: And then to give an answer, according to my power, agreeable to the nature of the Objection, and the Objector, & Answerer. Such Objections as are Grave, I'd answer Gravely; such as appear Conscientious, I'd give a soft answer to them; such as are Untoward, I'd answer with more Smartness; and if any will make Merry objections, they I be so kind as to take a Merry answer: For thus variously have the most Celebrated Writers, [ Marvel. Alsop. Dr. wild. Presi Willard, Ne Sutor, &c. &c. Sic parvis Componere —! A mean Hand may write after an exact Copy.] Yea, the Amanuenses of the Holy Ghost have taught us thus to answer those, we've occasion to controvert with. 1 Cor. 15.12. v 35, 36. Jam. 2.18—20.1 King. 18.27. Jud. 9.7, 21. Job 6.25.12. c. 2.13. c. 4.16. c. 3.21. c. 3.27. c. 5. Prov. 26.5. &c &c.

Here then I shall introduce, The Proposed DIALOGUE.

M. As to this Objection also; you may find it sufficiently answered in the Book I before referred to. And not to enlarge here, I will honestly confess to you that before I was pretty well acquainted with the Rules of Singing, I rather fancy'd the Usual, than the Regular way: But my Judgment satisfied me the Regular must be best. And I know, one reason why my Fancy for the present was most gratify'd with my singing the Usual way, was, because I was used to that, and not Master of the other. And hence it is, that Home is Home, be it never so Homely. And even so the miserable Hottentots (pardon the Comparison!) who think to adorn themselves with the Gats of Beasts, with all the Garbage in them; prefer these Guts to a Chain of Gold, because it's what they are used to, and it pleases their Fancies. But surely if they'd exercise Reason, the Ornaments used by other People, are more beautiful and becoming; or else all the Civiliz'd & Polite part of the World are deceived and those Dregs of Mankind are in the Right of it.

Furthermore. I have said to some of my Hearers, that if any of you A. R. S 's would take the pains to acquaint yourselves with the Rules of Singing, so as to be able to Sing 6 or 7 Tunes tolerably by Art, If they did not then say as I do, that singing by Note is Unspeakably preferrible to singing the Usual way; I'd give up the Cause as to them.

Besides, There are few of you A. R. S 's, that ever heard Singing in the several parts of Music; and some of you donit know the Difference between the Treble & Bass. Hence I heard one, (that your Fraternity set much by) say, that the Treble & Bass must be sung with the same Voice! And another was pleased to say in my Hearing, That one Sabbath-day in a certain Meeting-House, there was Four sorts of Singing! for some sung Rowly Way; and some sung the Usual Way; and some sung the New Way; and some sung Bass. Whence I learnt that the Usual Way at one Town, and the Usual Way at another, were very Different: Fas est —. Now there is no man can judge aright of the Melody of Singing by Note; that has not heard Tunes sung in the several parts, or in Consort; and that not by Beginners only, but by ideptists, or at least persons well skilled in the Science of Music; anymore, than a man can judge of Reading, by Hearing one Read that just begins to put his Syllables together.

Again, Consider N. that the Beauty and Harmony of Singing consists very much in a just Timing & Turning the Notes: every Singer keeping the exact Pitch the Tune is set in, according to the part he Sings. Now you in the Usual Way, are very faulty on this account. Hence you may remember, that in our Congregation we used frequently to have some People Singing a Note or Two, after the rest had done. And you commonly strike the Notes not together, but one after another; one being half way thro' the second Note, before his Nei'bour has done with the First, 〈◊〉 Now this is just as Melodious to all 〈…〉 -Musical-Ear, as Aesop was Beautiful to • ous Eye.

Once more, I put it to your Conscience N. who are the Best Judges of Melody, Such as can Sing both the Usual Way and by Note; or they that can Sing neither; or only the Usual Way? Why truly N. the man deserves to be more severely stigmatiz'd, than some can well bear, that would not readily say, the Former: And if so, we are sure the Case will be decided in our favor. For the Chief Musicians in our Country & Nation, recommend the Regular Way, as Unspeakably most Melodious; and our Reason and Sense tell us so likewise: Whereas it is only an Ungovern'd Fancy tells you the contrary. This several amongst us, declare upon Experience.

But suppose your way is after all, by you esteemed most Melodious; yet surely the Consequents of People's learning to Sing by Rule, should prevail with all that love God, to deny their own Fancy, rather than in the least discourage such a Method of Singing For, I trust we'r all agreed that Singing the Praises of GOD is a Duty incumbent on us Christians. And if it be a Duty to Sing, it is a Duty to use our endeavors to learn to Sing. For we donit come Singing, but Crying into the World. And though' some have a more Musical Genius than others, yet Men donit Sing as naturally, as Pigs Squeak, or Children Cry; but their Genius must be Cultivated, e're they can Sing with skill & understanding. Now if we are to learn any Art we shall surely take the E first and most Speedy way to learn it; and this generally speaking is by acquainting our selves with the Rudiments & Rules of that Art. If we would teach our Children to Read, we donit set them first into Chronicles, but to their Hornbook or Primmer. And so if we would learn to Sing, we must first learn to raise our Notes. — And I profess were I to learn the Usual way for my life, I'd first learn to Sing by Note. And I will engage, every Master of Song among us will say with me. And this we know, that there are Multitudes, can learn to Sing no other way, that can learn by Rule. And will you shut out so great a part of Mankind from joining in the Worship of GOD, for a mere Fancy, and a Groundless one? When if you turn the Tables, all that can learn the Usual way easily, can if they will learn the other.—I might here (by the way) say something to a Silly Objection, Iv'e heard, that it cannot be right to Sing by Note; because it's so easy to learn it. Surely no man need go Seven years to College to know how to answer this! Wonit you suffer your Children to learn to Read, or Write, or Cypher, because some, yea the generality of Children and Trung Men, learn all these things with a great deal of Facility; whilst such as did not learn them when Young, can never learn them, without the greatest Difficulties, if at all.

Besides, sometimes you object. It's so Difficult to learn to Sing by Rule, that it's more pains than profit: more cost than worship. Thus do your Objections Militate with one another; and I will leave you to reconcile 'em; or e'n let 'em fight it out! So then your Usual Way of Singing, (wherein you Sing commonly the Treble only, not keeping your Pitch, not keeping Time; or turning your Notes alike) is as much less Melodious (to a Musical Ear & proper Judge of Harmony) than our Singing a Tune in the several parts of Music with great Exactness, as a Tune played by an Unskilful Hand, or an Untun'd Instrument, is less Melodious than the same Tune played on a Well-tuned Instrument, with great Accuracy, by a Skilful Musician. And this I think you may Conceive of, or you'r neighty dull of Apprehension.

And, whereas you tell me, One Good man said, He had not heard Christ's Voice in this way of Singing by Note, or to that purpose —: I speak solemnly, The man that talks so, has just reason to consider, and others to suspect, whether He knows Christ's Voice. Sure I am that the same person, as good as he is, (if I am rightly informed) betrayed so much ignorance of that Sacred Voice, that I could scarce have suspected a well-grown • b, much less a Sheep of Christ's Flock, could have been guilty of; in aslerting three things; (1) That Instrumental Music was an Invention of David, and not of Divine Institution, even under the Law: though' the Roval Prophet tells us, Psal. 〈◊〉 1.4. This, i. e. Instrumental Music was a Statute in Jacob and a Law of the God of Israel. (2) He asserted, that if Instrumental Music were of Divine Appointment, Organs were not. Whereas the Jewish Church, however, are expressly exhorted. Isal. 130.4. to Praise God, with Organs. (3) He was pleased to say, that if Instrumental Music and particularly Organs, were of Divine Institution, yet the Jews did not play on them, upon the Sabbath-Day. Whereas, in the 150 Psalm the People of God are directed to Praise Him in the Sanctuary with Organs. And in the 92 Psalm, Entituled, A Isalm or Song for the Sabbath-Day; It's said, It's a good thing to give thinks unto the LORD. — 3. v. With an Instrument of ten Strings &c. Now unless, your good man, knew Christ's Voice better in his Word, that has an Immediate relation to Music; I'd advise him, never to Utter anymore such complaint lest he oblige us to conclude, he's as shy of his Bible, as some A. R. S 's are of some other Books printed for their Instruction.

N. Sir! I cannot but say, you've convinced me, there's no manner of sense in this Objection; and if you as fully answer the Rest, I will never open my mouth more against Singing by Note.

M. Well said N. let us hear your next Objection. But you must excuse me from speaking so largely to most of the other Objections, or I shall grow weary, and must adjourn to another Opportunity.

N. Sir, my next Objection is, That there are so many Tunes we shall never have done learning, 'em. If you would set any bounds, that we might know when we should have done, there would be some sense in it. But some tells us, there's an 150 Tunes, and we need do nothing else but learn to Sing. And I hear that one of our New Singers, (that is a Pillar among us) says, That there are Six Excellent Tunes, and if a Man fall into any one of them, he may make Principal Melody.

M. A goodly saving indeed! You'd best get it annexed to the sayings of the seven wise men of Greece, in the next Edition of 'em. Suppose N. when the Man fa • ls into one of those GimmTunes, he should unhappily Turn out again, as they tell me, he does, on some occasions; whether that would not spoil the Harmony? — But to the Formidable Obj. (which no doubt is sufficient to puzzle fr • le and all his Followers, to solve,) I will tell you N. That as all the English Books in the World are composed of 24 Letters, and when a Child has learned those Letters thoroughly; and learned to spell and put his Syllables together, he can read, in another Lad's Book, as well as in his own: and does not complain,—O! if there were but 10 or 12 Books, I could learn to read with some Courage; but when I hear of so many Thousand, I am utterly disheartn'd, I shall never have done, I must do nothing else but learn to read! So, in Music, all Tunes are composed of 7 Notes, and when a person has learn perfectly to Name & Raise his Notes and Turn his Thirds; He may with a little Practice, if within the age of D • pline, and apt to learn, Sing any Tune he sees pricked at first sight, or with a little Conning over, or hearing another Sing it; and here's no occasion to complain of the Multiplicity of Tunes; for he's still at his liberty to Sing what he pleases.

〈◊〉 as to their being Sung Publicly; It's time enô for People to complain, when they are burt. How many Tunes soever there are (and indeed there may be Ten Thousand made by the same Rule that one is) yet, there has hitherto but Five been Sung in our Congregation, more than were wont to be Sung And as to one of them, viz. Hackney or, St. Mary 's, it has been pricked in one Edition of our Psalm Books above this 30 Years. As to Stamdish, it has been Sung for many years, (as I am informed) in the Church of N. Hampton. As to Dunhead or Brunswick, It's King George 's Tune (it's said) and I hope none but the Pretender 's Followers will speak against that. As to 85 Psalm-Tune; There is no other, in which the First Metre of that Psalm in our Version, can be Sung with any Decorum; and surely our Fathers inserted that Metre to be Sung. And as for London-New, it was Sung at the Public Election, incomparably well, and to good acceptance above a Year ago. And I never propose to set any Tune Publicly, but what I am assured there's enough to lead the Congregation in the Singing of it; and if they would not follow, you may guess who's to blame. — Besides, Variety delights. And it's strange that People, that are so set against stated Forms of Prayer, should be so fond of Singing half a Dozen Tunes, nay One Tune, from Sabbath to Sabbath; till everybody Nauseates it, that has any Relish of Singing. In short, Ministers are Debtors, not to the Weak only, but to the Strong. They must give strong Meat to strong men, as well as Milk to Babes. And such as are Chief Musicians and Masters of Song must not only consult the Gratification of the more feeble sort of Singers ( who if they knew their own Weakness, would forever follow others, and not pretend to go before them ) but, they must also set Tunes to Exercise the Gifts of the more skillful, or how shall they daily improve the Talent, God has given them? Finally, Its said, 1 King. 3.32. Solomon spake 3000 Proverbs, and his Songs were 100 • . Quaere, Whether this is spoken, by way of condemnation, or of Commendation? Was it to his Dishonor, that he had so many Songs, or to his Praise? And then, pray Consider, whether such as reproach us for Singing so many Tunes, are guilty of what the sweet Singes of Israel complained of, viz. Turning our Glory into shame? Psal. 4.2.

N. Sir, I pray spare yourself the pai • s of Enlarging any further. I will never complain again of Plenty of that which is good, while I have my senses.

M. A just Resolution truly! I wish you may keep of that mind. Let us hear your next Objection.

N. Sir, you make such fearful work with my Objections I begin to grow ashamed of 'em. However, you weat me kindly (though' you put upon me now & then, I 'count) and I am willing to heat what you will say to the other Objections. My Fourth Objection. —

M. Nay, Prithee N. donit mistake me neither. Donit be uneasy at my manner of Expression. For I assure yea, on the word of a Minister (and that's sacred with me) It is not any Man's Person, but the Objections against Regular Singing, I'd expose the weakness of. For notwithstanding the Rude & Unchristian Treatment I have met with from some A. R. S 's, I can freely overlook it, and say in the Apostles sense, Ye have not injured me at all: But as to the Objections against Singing by Note, I know 'em to be Ridiculous; and I wish that you all could, or would see it, as fully as I do. And let this be for an Answer, once for all, to your complaints of my putting on you. And when [ I ] use such Objections against anything, I will give you, or any Man else leave to put as much upon me. But bring out your Fourth Objection, my Friend! for the time spends, and I long to be better Employ'd: or at a more agreeable Entertainment, 〈◊〉 The Singing Meeting succeeding this Exercise.

N. Sir, my ary Objection was, That the Practice of Singing by • re makes Disturbance, roils and exasperates 〈…〉 grieves good People, and couses them to 〈◊〉 have themselves indecently and disorderly: And seeing there's a great many speak against it, and it's en indifferent thing, methinks it's pity that there should be so much Noise and Towse about it, and that so much pains should be taken in this matter, when there are things of greater Consequence —.

M. That there are things of greater Moment, (even in the Doctrine of Singing the Divine Praises) Heaven & Earth are witness, I always assert. But that Singing by Note is Lawful, Expedient and Best, and should be endeavor'd by some, and encouraged by all, These are suffering Truths, that ought to be born witness to, where our Silence will be Construed a Denial or Dispising of them. Indeed, if these points were Problematical, or Disputed amongst Wise and Learned Men; there were some sense (I acknowledge) in this Objection. But (alas) the Case is far otherwise. And (let the Man make what Figure he will, and let his Coat be of what Fashion or Colour, or other Quality it will) I profess I will not affix either of those Honourary Epithets to his Name, that would not readily own, that whoever will Dispute those points, may also Dispute Whether Two & Two make Four! A learned Question in truth! For my part, GOD helping me, I will never betray any known Truth of Religion, or the Confessors of it, to secure my own ease; though' all this world were against me! I know who has said, Whoso shall break one of these least Commands, and teach men so, shall be called least in the Kingdom of God, i. e. without Repentance, he shall never come thither. And again; These things (weightier matters) ought ye to have done, and not to leave the other (the lesser points) undone. These Text are no part of the Apocrypha. And I appeal to all men of sense, whether Christians are to make Reason & the Word of God the Rule of their Faith and Practice, or the Cheigo 's & Whimsies of some, who have Cor Bonum (we • ope ) but not Caput Regulatum (we'r sure ) i. e. Men whose Hearts are better than their Heads.

And whereas you were speaking of acquainting ourselves with the Rules of Singing as an Indifferent thing, I utterly deny it to be so, as to all persons. Indeed, as to some Elderly People, and such as have a natural Incapacity to learn, doubtless God does not expect it of them. But as to all that have a Competent Ability, and Convenient Opportunity to learn, my firm belief is, That God as really requires it of them, as He does anything in His Word; and particularly as He does Singing. For, He that requires the End, requires the Means; or all Expositors (that I have met with) are out, in Expounding the Decalogue: For, all take this for a Granted Maxim, and Expound the Commands by it. But no doubt, you A. R. S 's that are much Wiser than your Teachers; you are the Men, and Wisdom will die with you! —Besides, suppose this were an Indifferency, (which verily it is not) please to hear the words of the Famous Mr. Samuel Clark, (in his Treatise of Scandal)

we read not of scandals culpable in God's word, but where there is some apparent Moral Reason for them. Cit. Clark.

Thus he.

Again, Whereas you say, There are many speak against it: I answer, Not everywhere. It is not so, at Boston (that I can learn) nor at Cambridge, where People have as much Ability & Opportunity surely, to know What's wha • 〈…〉 • ur Town, and some others in the Country. But granting it were so, That's no solid Argument against it; for, the Gospel itself was said to be everywhere spoken against; and I pray God, it may never be said so again, of some Articles in Divinity, of Unspeakably greater Moment, than Singing by Note. Time was, when it was said, The whole World sigh'd, to see itself become an Arian.

Besides, supposing Regular Singing is spoken against by many, Is it not also spoken & preached, and printed for, and that by as wise and good Men, Men as able & faithful to judge in this matter as any Anti-Regular-Singer upon earth, and no Reflection on them?

And whereas you say, Many good People are grieved about it. I answer, That's none of their goodness, I am sure; but their Pittiable weakness at best. And for any to be angry at it, is to be angry without Cause, if ever men were so. And you remember, what Christ has said of such, Mat. 5.22. And though' we'r Commanded not to give offense, we'r not Commanded, not to let People take offense. And if Good People are offended with us, when we give them no reason to be so, that's our unhappiness, and not our Sin. The woe belongs to such as take offense, where there is none given. And if many Good People are grieved; I am persuaded as many and as Good as they are, are rejoiced at this matter, and look upon the revival of the study & Practice of the Art of Music, as an happy Omen that the time of the singing • irds is coming on. And on the other Hand, Are they not, with good Reason, displeased and offended with you A.R.S's? Which some of you, and some (that find their account in it, I presume) that Connive at and Countenance you, seem unconcerned about. Whom, if I were worthy to advise, I'd beg them to remember, that there are some Patrons of Singing by Note, understand themselves as well, and make as much Conscience of their Duty, as they do; and are as loath to offend when they can avoid it, as they are: But they remember, Prov. 28.23. But let who will be Displeas'd in the Case, I am Confident the GOD of Order (who as Alsted says, is the Author and F • utor of all Harmony) is well-pleased that Singing by Note is promoted in these Churches, and will be greatly Glorify'd for it, and by it. There are many Thanksgivings to GOD, for bestowing this Good Gift on his People, notwithstanding all the Disturbance occasioned by it. And whether is better, to please GOD, or Men, judge ye!

Farthermore, As to it's roiling the Spirits of Irreligious Men, and giving Disturbance; — If you will take the pains to read the Treatise I have referred you to, several times, and the Sermon about Prejudice dispersed in these Towns, you may find an answer to it, and it may be to your Satisfaction. For, I remember, I heard one of the wifest and best men in this Town, say, to one of the oldest,

—An abundant Recompence, I acknowledge, for all my Pains and Sufferings occasioned by that Sermon!

In short, N. Do you love Peace, so, as to purchase it with the l • ss or practical Denial of Truth. I tell you truly, It's a Cursed peace you get upon those Terms! It's bought too Dear! No! follow Peace and Holiness. Love the Truth & Peace, Z • ch. 8.19. Both are best. But better Truth without Peace, then Peace without Truth. Therefore, 〈…〉 Truth and S • not; N • not for Peace itself. And y • 〈…〉 owns! The Lord Bless his People with Peace! And to conclude the Answer to this Objection, I am heartily grieved that any of you are uneasy; or, I wou'dnit have taken so much pains for your Satisfaction, and have undergone the Drudgery of Answering such Trifling Objections. And I would yet Gladly spend and be spent to quiet you in a way of GOD; and yield to anything, I may Wisely and with a good Conscience; but if after all. Men will be Humorsome, and willfully blind, and fly from Books offered for their Illumination and Conviction, as they would from a Rattle-Snake, as the manner of some has been, I say, I know who has said, Jer. 15.19, 20. Let them return unto thee, but return not thou unto them. i. e. says Mr. Clark in his Annot.

You may read the Twentieth verse at your Leisure. And now please to produce your 5th Objection, and let's try the weight of that.

N. It was this, That this way of Singing is Quakerish, and Popish, and introductive of Instrumental Music.

M. Well, N. And what's your Sixth? I think (if I remember right) their pretty near of kin, and therefore let us answer them together.

N. Sir, I find already you will Non-suit me 〈◊〉 these Objections, and therefore I will only mention them: I shall never plead to 'em. My Si • th Objection was, that the Names given to the Notes are Baudy, yea Blasphemous.

M. Verily, my Friend, Apollo himself, that Laugh'd but once a Year, could never forbear Giggling again, at such Comical Objections. Quis talia sando temperet a Risu? These Objections certainly labor of the Malady, of Obscurum per Obscurius, to prove a dark point by that which is more dark. In plain English, N. A Broad Laugh, is all the Answer such Whimsical Objections deserve: or rather, a hearty Scoul; or, Deep Sigh, to observe the Doleful Effects of Man's Apostasy. To be oppressed with such Objections would make a wise man mad, Eccl. 7.7.

However, To gratify you N. I will say in a few words! Tho' we understand Quakerism and Popery as well, and hate them as much as you do; yet, I will never despise what is Laudable in them. I admire the Quakers neat and modest Dress, and condemn nothing in it; but the wearing it, with Affected Singularity. And if the Papists sing a better Tune, or with a better Air, than we do, I'd as soon imitate them, and a thousand times sooner, than the Honestest man among you, that has no Skill in Singing. You've heard frequently, That Truth is as precious in the Church of Rome, as in the Churches of New-England. And verily, the Papists in many Articles, and particularly in their Bodily Devotion, are a sh • me to many Protestants! If Papists will come Early to Meeting, and behave themselves in the Worship of GOD with Gravity and Wakefulness, must I (under a pretence 〈◊〉 abhorring Popery) make a Trade of Coming, when Prayer is just done; or run out, needlessly and unexemplarily, before the Exercise is ended; and go away without the Blessing; or sit and Sleep, or Loll my Head on the Seat, as if I did so, in the time of Divine Worship, as—? Away, Away! The Papists themselves will rise up in judgment against Protestants, that act at this Rate, and will condemn them!

And since you make a Noise (though' no pleasant one) about Instrumental Music, I will give you an unanswerable argument, that may put you out of all pain about it: And that is, That, truly, it's too Chargeable a piece of Worship ever to obtain amongst us; and you may depend upon it, that such as are not willing to be at the Cost of a Bell, to call the People together on the Lord's Day, and of a Man to ring it (as it is with too many amongst us) will never be so Extravagant as to lay out their Cash, (especially, now Money is so scarce) to buy Organs, and pay an Artist for playing on 'em.

N. Yea, Sir, But what would not People do for their Wills?

M. Why truly N. it's well thought of! They'll do e'n just anything. Agreeably, I remember I once heard a Grave yet Facetious Divine observing, That Corruption will do more than Grace at Building Meeting-Houses. But yet, I will tell you N. for your comfort, when People grow so extreme flush of their Money, and so willful as to lay it out upon Organs (if you and I live to that Day) I can help you to several Arguments, that some eminent Divines have invented against Instrumental Music, in Divine Worship. And in the mean time, pray be Easy; and assure yourself, that Singing by Rule, would not in our Day, introduce Instrumental Music, much less Quakerism and Popery. I promise you, your Usual way of Singing, would much sooner, dispose 〈◊〉 to full in with them. Because the Quakers donit Sing at all, and I should be out of the Noise of it; and the Papists Sing much better, when they Sing by Rule. I mean only as to the External part of the Service. But I speak in Jest, and to show you the Absurdity of this Objection.

But then as to the Baudiness of La, Sol; All I need say is, That as the Fool thinketh, so the Bell Clinketh. No Mortal that can spell would ever have had such a Thoit, and it's a shame to mention it. And I am sure, I'd never have done it, but to let the world see, what Treatment we have from you, who have a Zeal without Knowledge, as I must bear you Record.

But that we may hear no more of this Nasty Objection; I will tell you, that the very Letters, F. S. L. are in some Editions in our Psalm Books, and the whole Mystery of the Business is this, That these Names of the Notes were given them (as Alsted and Playford tell us) by Guide Aretinus, several Hundred Years ago; they being the First Syllables of that Saphick,

• Mi- ra Gestorum
• Sol- ve Polluti
• Fa- muli Tuorum
• La- bii Reatum.

And these Names have been retained ever since. Because they answer the End as well as any other. And some Names there must be for the Advantage of the Learner: But if any will use, A, B, 〈◊〉 or, Bo-Ce-Di-Ga-lo-ma-ni, proposed by Alsted, instead thereof, it will serve the turn. And so as to the Names of the Tunes. St. Mary's, Isle of Wight —they are to distinguish one Tune from another, and one Name is us well as another for that End, Tho' it be isle of Shoals for Isle of Wight, or Bullbead for Dunbred, as some in Derisien have called 'em. But then the Names must be such as People commonly agree to call them by, or it will breed the Confusion of Babel, where, when a Man called for a Trewel, his Servant brôt him a Spade or a Pick- • x. And why may not a Tune be called St. Mary's as well as St. David's, and so one of our most celebrated Tunes is termed in our Psalm Books; unless you think with one, that said to me, He did net know but that Tune was made by King David, about 200 Year ago. Commend me to that Man, however for a Chronologer, if he's no Musician!

And then, as to the Blasphemy of Fa, Sol, La, it's too foul-mouthed an Objection to be repeated, and as hideous Nonsense as ever was uttered: and therefore Good now, N. let's pass on to your 7th Objection, if you please.

N. Well Sir, I hose if all the other were tou light, and weak, to bear the stress I have said upon them, This will do the Business, and I presume is Unanswerable by you.

M. Well N. please to produce it, and I will try my skill upon it; and if I • nit answer it, I will come over to your side, I will promise you: if you will come to our side, if I do. Come, Let's hear this Mighty, Dead-doing Argument!

N. Sir, It is this, That this way of Singing is Needless, since our Good Fathers, that knew not this way, are got to Heaven without it. And therefore what need of all this Adoo and Pudder for Nothing?

M. Why look'ee, N. as to the Good Fathers of some of you A. R. S's, I cannot say, but that they were unacquainted with this Excellent way of Singing, and I cannot say whether they could sing any way; nor can I tell, whether they did not leave the Old Land (as you sometimes call it) to steer clear of Singing by Rule, though I hope they had more Wisdom. But this I know certainly and affirm constantly, that some of our Fathers, that were I suppose, pretty near as Good, as any of yours, were acquainted with this way of Singing My Father learnt it at College; and I can Sing a Tune he learnt me by Note when I was a Child; and I have now in my Study, Tunes pricked with his own Hand, and I cannot be more sure of anything of that nature, than of this, That he highly approved of it, & greatly delighted in it. And one Reason doubtless, why he did not practice it, was, because his People could not do so; and it's probable he (did, as another Minister famous in our Neighbor hood, I have been informed, has said he did) shuck in with the People, and sang himself out of all. And though, (I am humbly thankful) I have as much reason as some others to reverence the Memory of my Ancestors, yet I cannot but close with that eminent Man of GOD, Mr. Jer. Burroughs (of whom it has been said, he was a Prince of Preachers, and sit to be a Preacher to Princes,) in his Exposition of Hosea; where he thus expresses himself, (and my Good Father has set a special Mark upon it)

Thus Mr. Barroughs, a strict Con • tional Divine, & one of the very Fathers of them. And new • cannot you 〈…〉 this to 〈◊〉 • sent Case?

Besides, to say it's needless to learn to Sing by Note, for the Reason you mention, is just as much sense, as the Man's saying, It was needless to learn to Read, because his Uncle, that could not read had as good Corn, as any Body in Town. Alas, N. there's many a one I hope got to Heaven, that could not read, & had a very mean gift in Prayer, or I am sure some of your Fathers & Grand-fathers (to use a Phrase of the American Apostle's, Mr. Eliot, ) are Gone the wrong way. And what? Is there therefore no need to stir up People to learn to Read. And here I'd take occasion to answer a Plea made by some that never had any hand in the Gun-powder-Plot, that if Singing by No • be Right, then Singing the Usual way is • rong and then what's become of our Fathers that Sung in this way? I answer, I deny the Corsenarn • . It was not wrong in them, because they did as well as they could: They offered their Best. And if they could have Sung better, I believe they would. And if there be a willing mind, it's accepted according to what we have —. It is not wrong for him that can read but poorly, or pray, but meanly, to read or pray as well as he can. But if a man has a Male in his Flock, and sacrfi • to the Lord a corrupt thing, he expose's himself t • the Livine Malediction. He that has two 〈…〉 • epted if he faithfully improve them, whilst • e that has ten, w • be accepted, if he 〈…〉 them. Where much is given much 〈…〉 little is given, little is 〈…〉 all these Objections to the place from whence they came, and bring on your Second R • nk of Objections, and Fire toother Round, and let's see, if we can answer you!

N. Sir, my second set of Objections was against the Persons that are the Admirers, Promoters and Practitioners of this Way of Singing und r Consi • ration. And my first particular —.

M. Hold N! One word if you please, as we go • ng, to all Objections of this nature; which (it may be) may save you the labor of mentioning, and me of answering them particularly: And that is, That no Obj. of this kind can touch the M • rit of the Cause. For if so, are there not with you, even with you? as scandalous persons, persons of as vile & ignominious a Character, and guilty of as much folly & iniquity as any in the Town —? Are there no A. R. S 's that are Tiplers, Tavern-haunters, Idle, Sauntering Drones, and mere Incendiaries—? But though' we commend all that are for Regular Singing, on that account; we are very far from commending anything victous or of Bad Report in them. And we pray, that what you see amiss in any of Us, you would mend in your selves. And consider, are there no scandalous N.Consormisis? Are there no Hypopocrites in the true Church? And will you then Condemn the True Church, and give up the cause of N. Conformity for that Reason? Do you dislike the good Fish, you take in the Net, because there are some and, slide in among them? Should the Ministers of Christ, reject the Gospel, because by the Pre • ing of it, some are brought into the Church, that prove a Pest in it; and when they come to discover their Hypocrisy & Unsoundness, they wish them out again 〈◊〉 On the other side, Are there not some, are there not many yea are not the principal Encouragers of Regular Singing, such as you ought to Esteem Faithful Servants of Jesus Christ? And such as are more Proper Judges in this matter than any of you? And maynit you with more Reason, argue thus, There are these and those, Men of Learning & Wisdom & Piety, for Singing by Rule, and therefore we dare say nothing against it? Does not the argument hold this way, at least as well as the other.

You take my M • ing N. I presume; and if you see meet, yet, to mention your Particulars, pray do so, and donit say you cannot be heard. Only, bring 'em all out together, for there's never a Barrel the Better Herring; and the time would fail to enlarge on 'em all.

N. Sir, You will gratify me to say a few words to each, that I may however, know Low to answer such as Reproach you on the account of them.

M. 'It is well, N. please to say on.

N. Sir, It's sand (1) That the bringing up of this way is a Contrivance to got Money. (2) That there 's too much time sp • nt in learning. That People Tarry out Disorderly, and Fam • lie-Religion is neglected. (3) That they are a Company of Young Upstarts that fall in with this way, and set it for ward, and some of them are Lord & Loose Persons and guilty of Prophetness in Singing I s • lm Tunes in Barns and at Plow & Ca • will make nothing to Sing part of a Psalm Tune, and then, Cry, St'r up Darby— Nay, they'll Sing Fa, Sol, La, in the Tavern.

M. Now take an answer N. —As to getting Money by it; This were a Better Contrivance (allowing the Objection) and more justifyable, than many approved of, by some that Object this. And why the Singing Master, is not worthy of his Reward for his pains in teaching our Children to Sing, as well as the School Dame and School Master for Teaching our Children to Read, Write & Cypher, I cannot Devise. For, Music is as Real & Lawful & Ingenious an Art, as either of the other. I donit say indeed as Useful & Necessary. But to put you, in this place, out of pain about your Purses; I will undertake, if you will learn to Sing, you shall all be taught on free Cost.

And as to spending too much Time, or neglecting Family Religion, (if there be any ground for such an Objection) we'r very sorry for it. I will countenance no such things. But I would not therefore condemn the Practice, and discourage any from learning to Sing; but will Exhort them to reform such things, and cut off occasion, from such as seek it, to speak evil of the things they understand not. For my own part, as Iv'e the Honor of Conducting this Flock of Christ, I shall recommend it to Heads of Families, that, when they go out in an Evening to Sing, they'd set their Houses in order before they go from Home. And as for being out late, it cannot well be avoided, where People go so far, as some must do; and I wish some that make the Objection (though this I confess is only. Argumentum ad Hominem ) did not drive a Trade of tarrying out unseasonably, on less Justifyable Occasions.

And, as to Singing in Barns and Fields — you may see the Objection answered in the Treatise, I have so often referred too. And though' there may possibly be some Deference to be paid to Common Psalm-Tunes; yet it's wonderful to hear those talk at this rate, that deny the Holiness of Places. For surely the Meeting-House is as Holy as any Tune. Is the One improved in the Worship of GOD? so is the other. But this Objection arises from a Superstitious Notion, some have Imbib'd, That there is some Sacredness in Tunes. But I assure you, & can easily demonstrate to you, there is not the least Jot. If any would suppose there's a Relative Holiness in some Psalm-Tunes, I affirm, there is no more Real Holiness in the most Celebrated Psalm Tune, than in the Tune of, Pepper is Black. And if People have taken up any other notion, It's high time they should be better informed, and convicted of their Error. Psalm -Tunes & Song -Tunes are all made by the same Rule: and those that made the Psalm-Tunes were not Divinely inspired; nor had they Authority to consecrate any Tune to the worship of GOD. I remember, as I was talking with one good Man on this Head, he cried out, I am convinced; for (said he) though' the Bible is Holy, the Covers are not so. —And further I affirm, the most of the Psalm-Tunes, as Sung in the Usual way, are much more like Song -Tunes, than as Sung by Rule; because you've more Supernumerary Notes & Turnings of the voice in your way, than in ours. An Ingenious Gentleman, who has pricked Canterbury, as some of you Sing it, finds (as I remember) no less than 150 Notes, in that Tune, in your way, whereas in our's, there are but 30. Did we propose so many Crotchets, and Quavers, and Semi -quavers and Demi -semi-quavers, in every Tune, I should not wonder if you were discouraged from endeavoring to learn to Sing. But alas! This is what you've generally no Notion about: And yet think yourselves sufficiently accomplished to judge in the Affair—. Yea some Rage again in their Confidence. And yet sometimes their own Mouths condemn them. I was told by a very worthy Man, That he was not long since arguing with one of your Fraternity, and at length used this Similitude,—You are a Planter Ner'beur. Now suppose, while you'r Planting, there comes a Sailer athwart you. Well! cries he; What are you doing, Friend?— A doing (say you)? Why, I am Planting. — What at this time of Year? quoth the Sailer. The Planter replys, Yes; when should I Plant?—Why (says the Saile • ) in August; if you intend to have a Crop,— No (says the Planter) you'r deceived: Iv'e been a Planter this no Year, and my Father was a Planter before me, and I know certainly, I should have no Crop if I should Plant in August. You know better how to Rig and Sail a Ship, than how to raise Corn.— You talk like a fool (cries the Sailer ) I knew, you and your Father before you, were deceived: I tell you, you should Plant in August —. What would you say to him? says my Friend. — Say? Cries he: I'd up with my Fist [which he did at that Instant] and hit him a Dab in the Chaps, [and he gave the Man a good Dowse.] And upon the whole I say, Ne suitor ultra Creptdam. Let not the Shoe-maker go beyond his Last. And every Man to his Trade, wherein he's to be believed.

Briefly, Whereas you say, it's by some objected, they are young Upstarts —. I answer, It's an unparellel'd (I'd almost said unpardonable ) piece of Ignorance, or Impudence, for any to say so. I remember indeed, that one of my Reverend Brethren, told me, That some of his Hearers made this Objection, at the Beginning of this Ridiculous Controversy. Whereupon, he took occasion to ask the Judgment of several Aged Ministers, and of several of middle Age; and finding they all agreed in their Sentiments about this matter (and whatever he is for a Christian, I will be bold to say, He's a poor Tool of a Scholar; and may either be Saluted,— Salve Doctor, sine Libris! or, if he has a Library, His Books may be Complemented, Salvete Libri sine Doctore; that does not know, that Music is as proper a Science, as Geometry or Arithmetic: I would not English it to you, but I say, finding all the Ministers he discoursed, highly approving of singing by Note) He tells his Friends, Tho' you were pleased to say there were no Ministers for it, but some Young Men; yet I find this and the other Aged Minister of the same Judgment —. Yes, say they, but those Ministers are superannuated. Well says my Friend, but I have discoursed with these and those, middleag'd -Min • ters, and they are of the same mind—. Yes, cry they, Ministers will hang together right or wrong! — Horribile d • ! I am amazed to think of the Perverseness not to say, Atheism, some discover, when under the power of inveterate prejudice.

Furthermore, There was an Excellent Man of our Church, that told me, about a Year ago, that some of your Party said, if Old Dr. Mather upprov'd of it, they should then suspect they were out of the way in opposing it. Upon which I wrote to that venerable Doctor. And he very kindly sent me his Son's (Dr. Cotton • ather's ) Accomplish'd Singer, and upon the last • age of said Book, He wrote with his own hand, these Words.

Now, Dr. C. Mather, (in said Book, Page 22—) thus expresses himself.

— Now I should have thought that by Two such Eminent Witnesses, the Cause of Regular Singing might have been Establish'd. But though' I lent this Book to some, and gave them the preceeding account; they regarded it not. After this, I showed them Mr. Walter 's Singing Book, recommended by Fifteen Ministers. They took as much notice of it, as if the famous Sam. Hide had commended it. Quis talia fando temperet a Lacrymis? Is this to Obey the voice of the Lord's Servants? To believe his Prophets? To learn the Law at the Mouths of Christ's Messengers? I have told you often, and now tell you even weeping, —'It is a Lamentation, and should be for a Lamentation! And especially that it should be so in a place so famous for Religion, as this has been!

But where now is that Mouth, that said, The Abettors of Regular Singing, were only Young Upstarts? The man one would think, should blush into a Flame, unless his Face is harder than a Rock, and he has eat shame and drank after it.

And whereas you say, there are lewd and vicious People that are pleased with this way: As I said before, Are there not as vicious Persons against Regular Singing, as there can be for it? And if there are any Good People against it, It's more than I know, though' I suppose some of them, are Faithful Brethren; but I am Confident this is none of their Wisdom and Goodness, but their Weakness and Carnality; and if they die Martyrs in this Cause, as some have boasted they would, I dare assure them, they'll never obtain the • own of Martyrdom for their pains.

In a word, It's utterly unfair to Charge the faults of all the Pretenders to this or that way, on the way itself. Are we willing a Judgment of N. Conformity should be made, from the Principles or Lives of some N. Conformists? No verily! Therefore, Good now Nei'bour, let's hear no more such Objections, and come to your Last. Bring on your FORLORN-Hope! And if w • 've stood the shower, I hope we shanit flinch for the Drops, of this Puny Objection. You know my Reference!

N. Sir, I am willing to do so; for I think you've sufficiently answered all the former; and for my part, if you can answer this as fully, I will give up the Cause; let who will be against Regular Singing, I will have done, and come over to your side.

Sir, My last Objection was against the way of bringing Regular Singing into practice in our Church. Some have said, they had nothing against Regular Singing, but they dislike the way of bringing it in; they account it's intruded upon them.

Min. If you would allow me one Random -Guess; I suppose it's 20 to one, but it had been brought in right, if some of those Objectors, (who cannot Sing, no not the Six Excellent Tunes aforesaid, if it were to save their Lives;) and some of their Queer Comrades, had been consulted, and leading in it. But some Men think nothing well done, that they have not a Hand, a Chief Hand, in the management of. If they think themselves neglected, all the Fat's in the Fire • And they'll set the whole Course of Nat • in a Flame!—But you may Remember, N. (if you donit, I do) that I have publicly Declared, That as to this, I am answerable for it. And I aver, it has been fairly and Regularly introduced; and I shanit be determined by those, that understand neither what they say, nor whereof they affirm, In this matter: And if any will be so Hardy as to Arraign my Administrations on this Score, I appeal to Council. And I am still of the same mind. And if any will still go on to Censure me on this Score, and yet decline the proposed Method: or, if any in other places will do so, upon Hearsays, The Lord Judge between me and them! And the Good Lord forgive them, who know not what they do! And for further Answer (though' I have not time now to go thro' the Story of it's Introduction) I will hint to you a few things. First, I donit understand your Notion of Intrusion. Men intrude on a Society, if they deprive them of their unquestionable Privileges, and oblige them to anything unwarrantable and unreasonable—But who, ever before, complained of being intruded on, for being urged by their Pastor to the Practice of that which is Laudable and virtuous, and which they account so.

Besides, You may think possibly, it should have been introduced by a Vote of the Church. But here you Blunder most miserably, and are ignorant of your own Principles. For your Platform of Discipline, which when it suits your Turn; (and I speak soberly, never else that I find) you'r very fond of, tells you in Terms, Chap. 10. Sect. 5.

— But not a word about matters of Doctrine or Worship. Here, the Pastor is Master of the Assembly, and unless he Preach false Doctrine, or introduce any part, or means of Worship, not warranted by the Word of God; he's Justifiable before all the World by your own Principles.

And further, Some plead the matter should be decided, by a Vote of the Congregation: And (though' there's neither Precept nor Precedent for such a thing, that I know of) this seems more Reasonable than the former. For everyone in the Congregation has as much Liberty to Sing, as the Oldest Deacon in the Church, and as good a Right to decide this Question. For, there are many N. Communicants of you Anti-Regular-Singers, that know ten times as much about Singing, and can Sing ten times as well, as any of those of you that are Communicants. And since you'r as much divided about the Persons, who you suppose have a Right to vote in this Affair, as the Papists, about the Subject of Infallibility, (for, some of them, say, it's in the Pope alone: others, that it is in an Aecceminical Council; others, think it's in Beth together, and in neither separate; and we Protestants justly say, it's in none of them) till you'r agreed, who are to decide the matter by a Vote, it must e'n go Undetermined in any such way.

But then further I affirm, that the Care (at least) of Setting the Tune, does properly belong to the Pastor; and supposing he's tolerably skilled in Singing, it appertains to him to set it. I am sure, in the Jewish Church, the Levites were over the Song, 1 Chron. 6.31 • . ch. 15.19, 22. 2 Chr. 5.12. ch. 7.6. & 30.21. And I see no Reason why Ministers should not be over it now, especially, when they are Skilful. I am sure I know no such Ecclesiastical Officer of Divine Appointment, as a Quiris • er. As for the Deacons, the Business assigned 'em by the word of GOD, is to serve Tables, and not to Tune the Psalm. And I am humbly of opinion, that the Reason why our New-England Pastors have not generally done this Service for the Church, but put it on the Deacons, has been either because they could not Sing, or because they would free themselves of the Trouble. And no doubt, if a Minister cannot set the Tune, or it be burdensome to him; he may direct one to do it; who is most capable and best skilled. For as every man has received the Gist, so let him minister the same, 1 Pet. 4.10. But such are much deceived, who think a Minister takes too much upon him, that sets the Tune himself; especially, if he can Sing as well as any of his People, or if he cannot, yet Calls upon whom he sees best to do it. The Master of a Family, will set the Tune himself if he can: and if he cannot, and any of his Children or Servants can do it a great deal better, I think he's a Proud Man, that scorns to put them upon it; and to be guided by them in this Exercise and part of Family-Religion.

And then, in our way, when a Person has been p •••• d upon to set the Tune, it has ever been l ••••• his Dise • tion, what Tune to set, and How. And agr •• bl • , when Deacon Tenny (of Blessed Memory) set the Tune in our Congregation, he 〈…〉 Tune of the 119 Psalm, when, (there are yet Living Witnesses that can well remember) there was but three or four Men in the Town could Sing it. And yet none ever grumbl'd against him for it, that I can learn. And when I set the Tune in mother Place, I brought in a Tune to the 24th Psalm, which is said to be an Indian Tune, when but about 10 or 12 Men, were Masters of it, as I remember, when we sung it first. But none called my doing so Intrusion, but all were pleased with it, so far as I know. And there's the same Reason Now, not to say a great deal more, why, my setting the Tune, and now and then, one, not so commonly Sung, should be acceptable. For truly, I never took upon me to 〈◊〉 the Tune here, till the Good old Deacon, yet a • ive, had many Years ago, begged me to Excuse him, in Deacon Tenny's Absence—; and Elder Tenny had desired me again and again to do it; and a whole Room full of People, at my own House had done the like, the matter being prop • sed and Discoursed amongst them, and all acquiesc'd in 〈◊〉 so far as I perceived (I profess I cannot conceive why they should not) and Finally, I confess, I took one wrong step; condescending to propose to the Brethren as I did, whether it would be grateful to them, that I should for the future Tune the Psalm, acquainting them with Elder Tenny's Desire, and what Discourse had passed at my own House. Upon making which Proposal, a Principal Brother of our Church, (after a little Pause) said, Sir, I • you will take the T ••• ble of setting the Tune, to be sure it will be grateful to us. And no Man saying the least word to the contrary, I took their silence for Consent (as I do in a multitude of other cases) and thenceforth have set the Tune. And for several Months I set only the usual Tunes, and in the way I was ever wont to set them; and continued to do so till I was told to my Head (by some I shanit name) that I set the Tune by Rule —. And indeed, when I see People so unreasonable, and would be angry with me for Singing by Rule (as they supposed) I at length resolved never to set a Tune again, any other way than by Note. And have governed myself accordingly, and intend to do so. And further I received a Letter from the Reverend & Aged Mr. Wise of •• sw • ch, wherein he gave it, as His Judgment, That when there were a s • ff ••• number in a Congregation, to carry away a Tune Roundly, it was then proper to intr • duce that Tune: Which Letter I rea • to the Church; and I never yet set any Tune Publicly, but there were (as I said before) 〈◊〉 to carry the Tune, without the least hazard of making a ••••• er.

And now after all 〈…〉 . I have used, I never (as I might have added 〈…〉 a word in any Sermon about this U • ace 〈…〉 till a great part of the T •• n had for near halt a Year, been in a mere flame about it; and then, I at first Preach'd only some general Truths, that I hoped, by God's Blessing, might compose the Minds of the Good People amongst us— I say after all] to be treated as I have been, not only in this Town, but in other Places, by some, at who • e Hands I deserve no such Treatment, is not fair, nor just. And I think, I am justly offended at it. And I pray God convince and pardon those who in a time of Temtation, (not knowing • hat manner of spirit they were a •• ed by) have shamefully entreated me: And, Deliver me from unreasonable Men!

Thus Net'bour, I have endured the Fatigue of Hearing and Answering your Objections. I might say abundance more in my own Vindication, but I will rather still seek unto God, and Commit my Cause to him, who sits in the Throne Judging •• ght. And verily, I would not have said so much, Remembering what my late Excellent Friend, Mr Bernard of Andover, said to me on a special occasion,— He that is not Tattle-proof, is not sit to live i • this World, especially in a Public 〈◊〉 ) but that I know,—While it's sufficient for • Minister, •• at he have a Good Conscience, it's necessary for • is Hearers, that he have a Good Name.

I might also, have considered what Arguments there are for Regular Singing; but, besides that the thing is self evident, you may see Arguments sufficient to satisfy any unprejudiced Person, in the close of Dr. C. Mather 's 〈9 letters〉 ed Singer, and in the other T • ea • se, I have so often men • ioned; and I must be Excused at present, being weary with speaking, if you a'nt with hearing.

N. Sir, I am abundantly satisfied, and I thank you for your pains; and pray God Reward you; and follow you Good Endeavors among us to forward Regular Singing, and every other thing that's praise-worthy, with a signal Blessing. And I beg your Pardon, 〈◊〉 all you've seen amiss in me, in this matter.

M. I heartily thank you, Nei'bour for your kind Acceptance of my poor Endeavors, and pray, that if you've received any Light, God may have all the Glory; and I your Prayers, that God will still assist and bless me in his Work: That He will forgive all my Follies and Weakness, and sinful Infirmities attending my best Performances, and bring us at length to serve him Day & Night in his Temple, and Sing his Praises without Imperfection and without End, in the Heavenly World. Farewell.

The Epilogue or Conclusion.

BUT thus my Friends, I have used Similitudes. And wish what I have offered may be rightly applied and improved; and if any donit Understand any part of our Dialogue, or have yet any Objection I have not reached, and fully satisfied; if they'll come to my House (and treat me properly) when I have Leisure, I will with all my Powers, endeavor their Satisfaction. And wherein we are agreed, Let us walk by the same Rule, let us mind the same thing, Phil. 3.16.

And I beseech you all who have Light in this Affair, to put your Shoulder to this Good Work. Consider, E • ra 10.4.

Finally, Let all our Young People be encouraged to improve the L • ng Winter-Evenings in Learning to Sing. And if this be to teach Children & Servants to • is • hey their Parents, Let 'em e'n say on. This is as Groundless a Cavil as any of the former. And pray donit let Parents and Masters, by their Example or any other way, teach their Youth to disobey their Ecclesiastical Guides and Overseers.

Indeed, You that are in your Min • ity, must not absent yourselves from the Service of your Parents or Masters, without their Leave. But it's to be supposed they allow you some time for Recreation. And if you spend that in Learning to • ing by Note, you do well. I will be answerable for it, if it appear otherwise. If your Superiors allow you no time at all for suitable Diversion, it's very bard; but while it's so, you must e'n bear it patiently, th • I hope we've no such Parents or Masters amongst us. However, I charge you to observe the Good Orders of the Families you belong to; and be sure donit be absent from prayers. And in all things approve yourselves Good and Obedient Children and Servants; and Sing at your Work, when you can do it Decently; and learn to Sing as well as ever you can. And Remember you've a Master in Heaven, and if Superiors Commands are repugnant to His, you're under no Obligation to obey them. And now, The Good Lord help us all to remember This, and help us always to approve ourselves to Him, who is our Father and Master in Heaven, that we may at length meet together, and bear our part in Singing the Song of all the Creatures. Rev. 5.13. Saying, Blessing, Honor, Glory and Power, be unto him that sitteth upon the Throne and unto the Lamb forever and ever. Amen.