And whereas you were ſpeaking of acquainting our ſelves 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 any thing in His Word; and particularly as He does Singing. 1 Cor. 12.31 For, He that requires the End, requires the Means; or all Expoſitors (that I've 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 dye 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) If perſons (ſays He) are ſcandaliz'd at an Indifferency, and then ſcandal ariſe from ſome ſuperſtitious conceit and perſwaſion, and ſuch as they've no tolerable pretence or ground of Reaſon for, they'r rather to be Croſs'd, than complied with therein; becauſe that is more like to tend to their Edification, and yielding to them would but nouriſh them up in their Superſtitious Fancy. As Solomon (he goes on) ſays concerning a Fool, Prov. 26.4, 5. Anſwer a Fool (i. e. a Conceited Fool) according to his Folly; i. e. Smartly; let him not have his way and ſaying, left 〈◊〉 be wiſe in his own eyes. But, Anſwer not a Fool, (i. e. a Trectable Fool) according to his Folly, i. e. Weakly, left thou be like him. He proceeds, ſo may I ſay in this caſe, Comply not with an Obſtinate perſon in his Erroneous, irrational, ſuperſtitious Fancies, that thou Bolſter him not up therein. N.B. And ſays Mr. Rutherford, 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 every where. 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 it ſelf was ſaid to be every where 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 it ſelf 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 griev'd about it. I anſwer, That's none of their goodneſs, I'm 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 tho' we'r Commanded not to give offence, we'r not Commanded, not to let People take offence. 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 wo belongs to ſuch as take offence, where there is none given. And if many Good People are griev'd; I'm perſwaded as many and as Good as they are, are rejoyc'd at this matter, and look upon the revival of the ſtudy & Practice of the Art of Muſick, 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 unconcern'd 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 loth 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'm 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 occaſion'd 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'll take the pains to read the Treatiſe I've refer'd you to, ſeveral times, and the Sermon about Prejudice diſpers'd 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, Sir (ſaid He) I was my ſelf as much in the Dark about Singing by Note as you are, but when I heard the Sermon from that Text, Come and ſee, I went Home (and adviſed) and made it a Caſe of prayer, and read over the Treatiſe (before quoted) and really I found ſo much Reaſon and Scripture for it, that I'm ſatisfy'd, 'Tis of GOD. —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 it ſelf. And y • 〈…〉 ownes! The Lord Bleſs his People with Peace! And to conclude the Anſwer to this Objection, I'm heartily griev'd that any of you are uneaſy; or, I wou'dn't 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 any thing, I may Wiſely and with a good Conſcience; but if after all. Men will be Humorſome, and wilfully 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. Comply not with them in their finful Courſes, nor ſooth them up therein. 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 Muſick.

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'll Non-ſuit me 〈◊〉 theſe Objections, and therefore I'll 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 labour 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 Apoſtacy. To be oppreſs'd with ſuch Objections would make a wiſe man mad, Eccl. 7.7.

However, To gratify you N. I'll ſay in a few words! Tho' we underſtand Quakeriſm and Popery as well, and hate them as much as you do; yet, I'll 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, needleſly 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 (tho' no pleaſant one) about Inſtrumental Muſick, I'll 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 peice 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 Mony is ſo ſcarce) to buy Organs, and pay an Artist for playing on 'em.

N. Yea, Sir, But what won't People do for their Wills?

M. Why truly N. it's well tho't of! They'll do e'n juſt any thing. 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'll tell you N. for your comfort, when People grow ſo extream fluſh of their Money, and ſo wilful 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 Muſick, in Divine Worſhip. And in the mean time, pray be Eaſy; and aſſure your ſelf, that Singing by Rule, won't in our Day, introduce Inſtrumental Muſick, 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 don't 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 Tho't, and it's a ſhame to mention it. And I'm 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'll 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'r 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 call'd '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-mouth'd an Objection to be repeated, and as hideous Nonſenſe as ever was utter'd: 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've ſaid upon them, This will do the Buſineſs, and I preſume is Unanſwerable by you.

M. Well N. pleaſe to produce it, and I'll try my skill upon it; and if I • n't anſwer it, I'll come over to your ſide, I'll promiſe you: if you'll 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 can't ſay, but that they were unacquainted with this Excellent way of Singing, and I can't 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, thô 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 prick'd with his own Hand, and I can't be more ſure of any thing of that nature, than of this, That he highly approv'd of it, & greatly delighted in it. And one Reaſon doubtleſs, why he did not practiſe it, was, becauſe his People could not do ſo; and it's probable he (did, as another Miniſter famous in our Neighbour hood, I've been inform'd, has ſaid he did) ſhuck in with the People, and ſang himſelf out of all. And thô, (I am humbly thankful) I've 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; and Edit. and Vol. 〈◊〉 556, 557. where he thus expreſſes himſelf, (and my Good Father has ſet a ſpecial Mark upon it) What a fond opinion is it, and what a ſluggiſh Spirit does it manifeſt, to be ſatisfy'd with that Knowledge which hath been in former times? Therefore ſuch ſpeeches as thoſe, What ſhall we be wiſer than our Fore-Fathers? May be anſwered, we'r to be thankful for the Knowledge of our Forefathers, and ſay as Maſter Greenham did, I bleſs God for what our Forefathers knew, and I bleſs God alſo that bath kept back ſome of his Counſels for this Generation to be acquainted with. 'Tis an argument of a poor ſpirit to reſt ſatisfy'd with ſmall meaſures of Knowledge; the Light 〈◊〉 4 hundred Years ago was ſmall, and in theſe Days our Light is ſmall, to that which ſhall be revealed. It is very little in the matter of God: Worſhip and in the ordering of his Houſe. Therefore had not we need to follow on to know the Lord, and not ſcorn at the New Light which God diſcovers? For tho' there are no New Truths, in reſpect of the Word yet in reſpect of the Manifeſtation of them to us, they may be fall to be New. Thus Mr. Barroughs, a ſtrict Con • tional Divine, & one of the very Fathers of them. And new • can't 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'm ſure ſome of your Fathers & Grand-fathers (to uſe a Phraſe of the American Apoſtle's, Dr. Mather's Magnal. B 3.2 • 8. 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 offer'd 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 t'other 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 labour 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 meer Incendiaries—? But tho' we commend all that are for Regular Singing, on that account; we are very far from commending any thing victous or of Bad Report in them. And we pray, that what you ſee amiſs in any of Us, you'd 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 bro't 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 mayn't 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 don't ſay you can't be heard. Only, bring 'em all out together, for there's ne'r a Barrel the Better Herring; and the time wou'd fail to enlarge on 'em all.

N. Sir, You'l 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. 'Tis 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 • ly-Religion is neglected. (3) That they'r 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 can't Deviſe. For, Muſick is as Real & Lawful & Ingenious an Art, as either of the other. I don't ſay indeed as Uſeful & Neceſſary. But to put you, in this place, out of pain about your Purſes; I'll undertake, if you'll 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'll countenance no ſuch things. But I won't therefore condem 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 Honour 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 can't well be avoided, where People go ſo far, as ſome muſt do; and I wiſh ſome that make the Objection (thô 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've ſo often refer'd too. And tho' 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 improv'd 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 inform'd, 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 inſpir'd; 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 cry'd out, I'm convinc'd; for (ſaid he) tho' 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 prick'd 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 endeavouring to learn to Sing. But alas! This is what you've generally no Notion about: And yet think your ſelves ſufficiently accompliſh'd 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 us'd this Similitude,—You are a Planter Ner'beur. Now ſuppoſe, while you'r Planting, there comes a Sailer athwart you. Well! crys he; What are you doing, Friend?— A doing (ſay you)? Why, I'm 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 (cryes 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? Cryes 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 ſutor ultra Creptdam. Let not the Shoe-maker go beyond his Laſt. And every Man to his Trade, wherein he's to be believ'd.

Briefly, Whereas you ſay, it's by ſome objected, they'r 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'll 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 Muſick is as proper a Science, as Geometry or Arithmetick: I won't Engliſh it to you, but I ſay, finding all the Miniſters he diſcours'd, highly approving of ſinging by Note) He tells his Friends, Tho' you were pleas'd 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've diſcourſed with theſe and thoſe, middleag'd-Min • ters, and they'r of the ſame mind—. Yes, cry they, Miniſters will hang together right or wrong!—Horribile d • ! I'm amaz'd 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. It would be very deſirable, that People (and eſpecially our Young People, who are moſt in the Years of Diſcip • would more generally learn to Sing and become able to Sing by RULE, and keep to the Notes of the Tunes, which our Spiritual Songs are ſet unto; which would be to Sing as Or • gen expreſſes it, — Agreeably and Melodiouſly.—It has been found that in length of Time, in ſome 〈◊〉 our Congregations their Singing has degen • into an Odd Noiſe, that has more of what we want a name for, than any Regular Singing in it whereby the Celeſtial Exerciſe is Diſhonoured; and indeed the Third Commandment is treſparſed on. To take notice of the Ridiculous Pleas, wherewith ſome very weak People go to confirm this Degeneracy, would indeed be to pay too much Reſpect unto them. And they muſt have ſtrange notions of the Divine SPIRIT, and of his operations, who ſhall imagine, that the Delight which their untuned Ears take in an Uncouth Noiſe, more than in a Regular Singing, is any Communion with Him. The Skill of Regular Singing, is among the Gifts of GOD unto the Children of Men, and by no means unthankfully to be Neglected or Deſpiſed. For the Congregations, wherein 'tis wanting to recover a Regular Singing, would be really a Reformation, and a Recovery out of an Apoſtacy, and what we may judge that Heaven would be pleaſed withal. We ought certainly to ſerve our GOD with our Beſt: and Regular Singing muſt needs be better than the Confuſed Noiſe of a Wilderneſs. GOD is not for Confuſion in the Churches of the Saints; but requires, Let all • hings be done Decently. — The Tunes commonly uſed in our Churches are Few; 'Twere well if there were more—. It is to be deſired, that we may ſee in the Riſing General on, a freſh and ſtrong Diſpoſition to 〈◊〉 the proper Tunes; that GOD may be 〈…〉 Religion Beautify'd, with a Regu • • ing among us— Now I ſhould have tho't that by Two ſuch Eminent Witneſſes, the Cauſe of Regular Singing might have been Eſtabliſh'd. But tho' I lent this Book to ſome, and gave them the preceeding account; they regarded it not. After this, I ſhew'd 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,—'Tis 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, tho' I ſuppoſe ſome of them, are Faithful Brethren; but I'm 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'l 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 it ſelf. 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 ſhan't flinch for the Drops, of this Puny Objection. You know my Reference!

N. Sir, I'm 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'll give up the Cauſe; let who will be againſt Regular Singing, I'll 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'd allow me one Random-Gueſs; I ſuppoſe it's 20 to one, but it had been bro't in right, if ſome of thoſe Objectors, (who can't 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 han't a Hand, a Chief Hand, in the management of. If they think themſelves neglected, all the Fat's in the Fire • And they'l ſet the whole Courſe of Nat • in a Flame!—But you may Remember, N. (if you don't, I do) that I've publickly Declared, That as to this, I'm anſwerable for it. And I aver, it has been fairly and Regularly introduc'd; and I ſhan't 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'm 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 (tho' I han't time now to go thro' the Story of it's Introduction) I'll hint to you a few things. Firſt, I don't underſtand your Notion of Intruſion. Men intrude on a Society, if they deprive them of their unqueſtionable Privileges, and oblige them to any thing unwarrantable and unreaſonable—But who, ever before, complain'd of being intruded on, for being urged by their Paſtor to the Practice of that which is Laudable and vertuous, 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. That the Power granted by Chriſt to the Body of the Church and Brotherhood is a Privilege, which the Church doth Exerciſe, (1.) In Chooſing their own Officers, whether Eiders or Deacons: (2.) In admiſſion of Members. — 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 (tho' there's neither Precept nor Precedent for ſuch a thing, that I know of) this ſeems more Reaſonable than the former. For every one 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 ſeperate; 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'm 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'm ſure I know no ſuch Eccleſiaſtical Officer of Divine Appointment, as a Quiriſ • er. As for the Deacons, the Buſineſs aſſign'd 'em by the word of GOD, is to ſerve Tables, and not to Tune the Pſalm. And I'm humbly of opinion, that the Reaſon why our New-England Paſtors han't 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 can't ſet the Tune, or it be burdenſome to him; he may direct one to do it; who is moſt capable and beſt skill'd. For as every man has received the Giſt, ſo let him minister the ſame, 1 Pet. 4.10. But ſuch are much deceiv'd, 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 can't, 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 can't, 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 bro't 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 pleas'd 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, beg'd 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 perceiv'd (I profeſs I can't 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 paſs'd at my own Houſe. Upon making which Propoſal, a Principal Brother of our Church, (after a little Pauſe) ſaid, Sir, I • you'll take the T ••• ble of ſetting the Tune, to be ſure it will be gratefull 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 ſhan't 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 govern'd my ſelf accordingly, and intend to do ſo. And further I receiv'd 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 Publickly, but there were (as I ſaid before) 〈◊〉 to carry the Tune, without the leaſt hazard of making a ••••• er.

And now after all 〈…〉 . I've us'd, 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 meer flame about it; and then, I at firſt Preach'd only ſome general Truths, that I hop'd, 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'm 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've 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, Remembring 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 Publick 〈◊〉 ) 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'm abundantly ſatisfy'd, and I thank you for your pains; and pray God Reward you; and follow you Good Endeavours 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 Endeavours, and pray, that if you've receiv'd 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. Farewel.