The praise of musicke wherein besides the antiquitie, dignitie, delectation, & vse thereof in ciuill matters, is also declared the sober and lawfull vse of the same in the congregation and church of God.

THE LAVVFVL VSE OF MVSICKE IN THE CHVRCH confirmed by the practise of the church. CHAP. IX. (Book 9)

NOw although there be none but few men so senselesse & blockish by nature, or of dis∣positiō so peuish, & waiward, that taking no delight in Musick thēselues, & measu∣ring y^e worth & price therof, by their own af∣fectiōs, do accoūt of it as a thing either vain & vnlawful, or idle & vnprofitable, yet there be many, who albeit they allow a moderate, & sober vse of it, in ciuil matters: do notwith∣standing cast it out of the church, as an vn∣cleane thing, & will vouchsafe it no place in the seruice of God. But if the vse thereof be proued to be not lawfull only in the church, but profitable also and decent, by the prac∣tise of the church at all times, the opinion of

the best learned in all ages, and the authori∣ty of the Scriptures themselues in many places: I trust that these men will reforme their opinions from thinking so basely of it, or refraine their tounges from inueigh∣ing so bitterly against it.

And first as touching the practise of the church, they are not ignorant, that the most anciēt church of the Iewes (which receiued the doctrine of truth, which it beleeued, the precepts of life, which it obserued, the order of discipline, which it practised from God himself) vsed no one spirituall exercise more than singing vnto the Lord. When the Ark (which was vnto them a visible signe of Gods presence amōg them, and vnto which they resorted to aske counsell of the Lord, & to poure out their praiers, as wee do vnto the church) was brought into the citie of Dauid,* 1.1 not only the foure thousand Leuits whom Dauid had assigned this office to praise the Lord with instruments which he had made, song & made melody, but Dauid himself also sang, reioiced, & daunced before it. Afterward when the Temple was buylded by Solomon, and the Arke, with other thinges dedicated thereunto by

Dauid, were brought into the tēple, the Le∣uits according vnto their office, sang vnto the lord, songs of praise and thankesgiuing, lifting vp their voices with trumpets and Cimbals, & w^t instrumēts of Musick: which seruice the Lorde did so gratefully accept, that hee vouchsaued his visible presence,* 1.2 and filled the temple with his glory. And whē as Ezechias opened the temple which had been shut, & reestablished the seruice of the lord, which had beene intermitted by the wickednes of Ahas among other thinges, there is especiall mention, that he restored this exercise: for he appointed the Leuits in the house of the Lord, with cimbals and vi∣als, and with harpes, according to the com∣maundement of Dauid, and Gad the kings seer,* 1.3 and Nathan the prophet: for the com∣maundement was by the hand of the lord, & by the handes of his prophets. And his holy ordinance, which the lord himselfe had sanc∣tified, cōtinued in that church as other parts of his seruice did, though corrupted, euen vnto the comming of Christ in the flesh. Neither was it then, as a bodily and vnpro∣fitable exercise, abolished, but retained as a spirituall seruice vnto the Lord, albeit not

in that order and forme as before. And Isidor testifieth that Ad antiquum morem Psal∣mistarum in veteri ecclesia Iudaeorum, &c. of the auncient custome of singers in the old church of the Iewes, the primitiue church tooke example, to noorish singers, by whose songs the minds of y^e hearers, might be stir∣red vp to god. And y^e psalmistor singer ought to be most excelēt both in voice & art, that he may the better delight the hearers with the sweetnesse of his Musicke, yea euen our sa∣uiour Christ vsed this diuine exercise, for when he had eaten the passouer with his dis∣ciples, S. Mathew addeth,* 1.4 & when he had song a psalme they went out into the mount of Oliues. As for the times wherin the apo∣stles themselues liued, it cannot bee denied, but that this exercise was vsed in the chur∣ches which they planted: for many exhorta∣tions are by them made in their epistles, as it shall after appeare, vnto their churches that then flourished, cōcerning this matter, and I trust their practise then was agree∣able to their exhortatiōs.* 1.5 Plinie in an epistle he writeth to Troian the Emperor (whiles yet S. Iohn was liuing) testifieth that it was the custome of the Christians to sing

himnes vnto their Christ in their assembles before day: for they could not freely come to¦gither by day, for the persecutions that thē raged against them. Afterwarde when the church of Christ had a breathing time, and might freely serue their God, they did that openly in their churches, which before they vsed secretly in their assemblies. Look vpon the East & the West, the Greeke & Latine Churches, & you shall finde this to be true. It had his beginning in the East Church, and from thence being deriued vnto the West, spredde it selfe vnto all Churches, as Sainct Augustine reporteth in his con∣fessions.* 1.6

It were too long to runne ouer all the particular Churches, which frequented this exercise,* 1.7 it shall bee sufficient to take a view of the patriarchall seates, by whome the others were to bee directed in mat∣ters of doctrine and discipline.* 1.8 Theodoret reporteth that Flauianus and Diodorus or∣dayned in the Church of Antioch that the Psalmes of Dauid shoulde bee song inter∣changeably by a quire of singing men, diuided into partes, first at the monu∣mentes of Martyrs, and afterwardes in

the Church, & hortabantur, sayeth hee, so∣cios sui ministerij vt in Ecclesia sanctissi∣mum Dominum nostrum hymnis celebra∣rent, And they exhorted their fellowe Ministers, to prayse their holie Lorde Christ, with hymnes and songes.* 1.9 The which order once begunne at Antioche was deryued farther and farther euen vn∣to the vtmost partes of the worlde. In Zozomenus likewise it is recorded,* 1.10 that when the people of Antioch had intel∣ligence, that the Emperour Theodosius was incensed against them for a sedition raysed in their Citie, they made their prayers vnto GOD, to allay and mi∣tigate his rage, vsing thereunto mourn∣full songes and melodie. The which when Flauianus the Bishoppe had cau∣sed to bee song before the Emperour, as hee satte at meate, the storie sayeth, that Theodosius was thereat not onely moo∣ued to pytty, but forgaue the offence al∣so, and himselfe with teares encreased their lamentations.* 1.11 And in another place he sayth, that the Cleargy & people of Anti∣och diuiding themselues into two parts, did according to their accustomed maner,

praise God with himnes and songes. To these former autorities accordeth Socrates, who although he attribute not the originall of this singing of Antiphones and psalmes in the church of Antioche, to Flauianus and Diodorus as Theodoret both, but vnto Ig∣natius one auncienter than they (for he was the third bishope of that place after Peter, and was very conuersant with the Apostles themselues) yet he agreeth with him in the veritie of the matter wherof I speake, affir∣ming that Ignatius,* 1.12 hauing seene a vision of Angels lauding the holy Trinitie with himnes interchangeably sung, constituted in the church of Antioche that forme and maner of singing, which had beene mani∣fested vnto him in that vision. And albeit this may seeme some what fabulous (as per∣haps it is,* 1.13 and as the Magdeburgenses are of opiniō, saying that this is not a matter of so great moment, that therefore Angels should come downe from heauen & appeare singing:) yet this clause which they ad, espe∣cially because the church in those daies wan∣ted neither psalmes nor himnes, is a suffici∣ent proofe of mine assertion.

Now concerning the church of Alexādria

as I doe confesse,* 1.14 this exercise was not so much vsed there as in Antioch: so must I needes say that sometimes it was there al∣so frequented: for proofe whereof I referre the reader to Socrates and the tripartite historie, where they declare how Athanasi∣us the Bishop of Alexandria being by the Arrians depriued of his Bishoprick, escaped out of the hands of Sirianus, the Captaine of that armie, who came with a band of 3000. souldiers, beside the ayd of the Arri∣ans which were in the citie, as well to place Gregorius in that sea as to apprehend A∣thanasius. For the historie saith thus: The euening grewe on, and the people watched all night, because they looked for a commu∣nion. The Captaine placed his souldiers round about the Church: the which when Athanasius perceiued, all his care was, that for his sake the people might receiue no harme. Wherefore he willed the Deacon to end his praiers, & commanded they should sing a Psalm. Now while the Psalm was singing, with sweet and pleasant concent, the whole congregation went out at one dore: all this while, the souldiers were si∣lent, and made no vprore: but Athanasius

in the midst of the throng scaped the rage of his enemies without harm. Whereof I ga∣ther that as in other churches, so also in this of Alexādria they vsed this diuine exercise: which also S.* 1.15 Augustine testifieth, though not in so ful manner, when he wisheth, that y^e order of singing were vsed in the Church where he was, which Athanasi{us} obserued in the Church of Alexandria who cōmanded him that read the scriptures, that hee should so tēperate & moderate his voice, y^t he might rather seem to speake treatably than to sing, to the end he might be the better vnderstood of the people. And yet neuertheles S. Austē calling to mind, how wonderfully himselfe had been moued w^t the singing of the church at his conuersion to the faith, & what opera∣tion it worketh in the hearers, although doubting, confesseth in the same place, that he doth allow singing in the church, that by the delight thereof the weake minde might be brought into a feeling of Religion.

As for the Church of Ierusalem, I think it a matter needlesse to stand long in proofe of that,* 1.16 which no man can deny, especially seeing this exercise was in vse among the A∣postles themselues (as may appeare by that

of Paul, I wil sing with the spirit,* 1.17 but I wil sing with the vnderstanding also) and none were bishops of that sea, but such as were ei∣ther Apostles themselues, or scholers of the Apostles. Yet least I should seeme to say no∣thing in so large a matter,* 1.18 I wil alleage on∣ly one testimonie for confirmation hereof. There is extant among the epistles of S. Hierom, one of S. Hieroms own making:* 1.19 but vnder the name of Paula & Eustochius written to Marcella, the argument whereof is to intreate Marcella which was then at Rome, to come vnto Ierusalem where Pau∣la & Eustochius remayned. Among many cōmendations of the place, & diuers reasons to perswade her, this is one, Hic vox quidem dissona, sed vna religio, tot Psallentium chori, quot gentiū diuersitates: Here, say they, are diuers lāguages, but one religiō, & so ma∣ny quiers of singers, as there is diuersities of nations. And in the same epistle they ad, In christi villula, Here in christ his village, is no pride but al plainnes, and besides the singing of Psalms, nothing but silēce. The husbandman holding the plough singeth Alleluia, the haruest man sweating at his labour doth solace himselfe with Psalms▪

and hee which cutteth the vines singeth some Psalme of Dauid. These are our verses in this countrie, these are our ama∣rous songs. These be the tunes of our shepheards, & these be the instruments of our husbandrie,* 1.20 &c. The fourth patriarchal seate was Constantinople, wherein as in a place consecrated to the seruice of god, was to be heard the most sweet & pleasant voice of the Church, singing Psalmes & Hymnes vnto the Lorde. For Socrates reporteth that Chrysostome ordayned in the Church of Constantinople, the manner of singing by course, that is, quiers interchangeably singing, which hee did by emulation of the Arrians,* 1.21 which in their meetings and assem∣blies without the Cittie, vsed this kinde of singing with a great shew of holines and deuotion. The which order once begun vpon this occasion, continued, as Zozome∣nus noteth, a perpetuall custome in that Church.* 1.22 Insomuch, that S. Hilarie in his Cōmentaries vpon the Psalmes giueth this testimony to the Church of Constan∣tinople. They beganne (saith he) the day in praiers vnto God, they ended the day with Hymnes to him in the Church: and

againe:* 1.23 Let him which is with-out the Church heare the voice of the people ma∣king their praiers, let him consider the ex∣cellent sound of their Hymnes.* 1.24 We read also that Iustinian the Emperour, in the 8. yeare of his raigne after the fifth generall Councel at Constantinople, wherein were 165. Fathers assembled, to condemne the errours of the Origenists, made a song, the beginning whereof was, The only begot∣ten sonne, and word of God, and gaue it to the church of Constantinople to be song. They were also woont to sing the Psalmes of Dauid, and certaine Letames, which they did at the commandement of Anasta∣sius the gouernour of the Citie, to the end they might take heed of sedition, wherewith the Citie was often times molested. Many mo testimonies might be alleaged to proue the frequentation of this exercise in their patriarchal seats, but that I iudge these are sufficient, & my purpose is to shew, that as this custome begun in these chiefe & mother Churches of the East: so it flowed from them as from fountaines, not only into all other inferiour Churches of the East, but as if it had taken force in the course thereof, de∣riued

it self vnto their sister church of Rome & al other christiā cōgregations in the west.

And first concerning the other east chur∣ches:* 1.25 we read of the church of Edessa, where Ephraim a Syrian (a man commended and had in admiration of S. Basil for his excel∣lent knowlege and learning) was Deacon: that there in his time this diuine exercise was imbraced. For when Harmonius an heretike,* 1.26 had set wicked & impious songs to most pleasant & delectable tunes, & thereby had allured the minds of many: this Ephra∣im is said to haue made holy & godly ditties, & to haue applied them to the sweet notes & tunes of Harmoni{us}: wherby it came to passe that afterwards the Syrians his countrimē sang in their assēblies the songs of Ephraim, obseruing therw^t the musical consēt of Har∣moni{us}, which was to thē not only most plea¦sant,* 1.27 but wonderful profitable & cōmodious. And this custom preuailed also in y^e Church of Neocaesaria. In the time of Basil, who in an epistle he writeth to certaine of the cler∣gie of Neocaesaria, aunswereth the repro∣ches of Sabellius & Marcell{us}, which found fault w^t the singing vsed in their church, and for that cause had separated thēselues from the congregation, his words be these: De no∣cte

populus consurgens, &c.* 1.28 The people rise before day, and hie them to the house of praier, & there after that in mourning & in heauines, & in continuall teares, they haue cōfessed themselues vnto god, stand∣ing vp from their praiers they beginne the Psalmodie, and being diuided into 2.* 1.29 parts, they sing together the one part an∣swering the other: whereby they streng∣thē thēselues in the exercise & meditatiō of the word of god: & being attētiue with their harts, confirm their minds, reiecting al vain & friuolous cogitations, & so with varietie of psalms, & diuersitie of praiers, sometimes singing, & somtimes praying, they spend the night. Assoone as the day appeareth, altogether as it were with one mouth, & with one hart, offer a psalm vn∣to the lord: if for these things ye auoid our cōpanie, ye must auoid likewise the chur∣ches of Aegypt, of Lybia, them of Thebes & also of Palestina, of Arabia, of Phaenice∣a, of Syria, & al those that border vpō the riuer Euphrates, where the vse of singing psalms is frequented. Where I note, that though I should haue held my peace, yet S. Basil prooueth for mee the generalitie of this practise, seeing in his last wordes

he affirmeth, that this order was agreeable to al the other Churches of God. For the churches in Aegypt, I haue not only S. Basils bare assertion (as in this place ap∣peareth,* 1.30 which neuerthelesse were sufficient for my purpose) but also the testimonies of ancient writers. Dionysius Alexandrinus, as Eusebius reporteth, in his 2. booke De promissionibus commendeth Nepos a Bishop of Aegypt, Propter fidem, sedulitatem & ex∣ercitium in scripturis, & propter multam ipsius psalmodiam, qua etiamnum multi ex fratribus delectētur:* 1.31 That is, for his faith, for his di∣ligence in preaching, and for his exercise in the Scripture, and for his making and setting of diuers Psalmes and Hymnes, wherewith euen til that day, many of the brethren were delighted. The same Eu∣sebius citeth out of Philo this testimonie, for the vse of this exercise in the churches of Aegypt.* 1.32 Non contemplationi se solúm, &c. They do not only giue themselues to cō∣tēplation (for thereof he had spoken before) but they make also, Songs and Hymnes, with most exact qualities and measures of verses, which they sing in the honor & praise of god. Time wil not suffer me to

speak of those churches seuerally which are mentioned in S. Basils catalog: wherefore I wil content my selfe with his authoritie, thinking his assertion as forceable to per∣swade the reader, as my proofes and alle∣gations. And to conclude this former part concerning the practise of the East Chur∣ches, I verily perswade my selfe, that the churches of Corinth, of Colossa,* 1.33 of Ephesus and the rest vsed this exercise in their diuine seruice. In which opinion, I am the more confirmed, for that so often mention,* 1.34 and so many exhortations hereof are extant in the epistles of the holy Apostle to these congre∣gations.

As Italy and the westerne parts in for∣mer times were beholding to Greece for humane learning:* 1.35 so at the first propagatiō of the gospel, they were much more boūd to the greeks and east regions for the know∣ledge of God, and true religion. The sub∣stance whereof, as they receiued pure and vndefiled at the first, and altogither vnspot∣ted with mens traditions, as a treasure de∣liuered vnto them vy the Apostles them∣selues: so withall they receiued also the ho∣ly ceremonies and customes of the same, so

as they & the holy Ghost had thought it most conuenient. And forasmuch, as nothing of price is begū & perfected at once, but increa∣sing by litle and litle afterward groweth to a ful & absolute perfection: therefore it is re∣corded that the west and latin churches, first receiued the substance of religion, as the fū∣dation, & afterward the rites & ceremonies thereof, as beautiful adiuncts & ornaments of the building. For whereas the doctrine of Christ had continued in these parts euer since the preaching of the Apostles, we read that this part of diuine seruice was not in∣tertained into the Latine churches before y^e time of S.* 1.36 Ambros bishop of Millen, which was after Peters death at Rome almost 300. years. So that of al the churches in the west, the church of Millen was the first that vsed this solemnitie, & that in the dayes of Ambrose the holy man of God, by whose meanes & aduise it was receiued. Whereof we haue the testimonies as wel of Sygiber∣tus & Iuo in his chronicle,* 1.37 which attribute y^e first institution of singing of Anthems and Hymnes in the latine Churches vnto Am∣brose, as the writers of Magdeburge iusti∣fie: as of Austen also, who affirmeth that at

what time Iustina the mother of Valētinian the emperor,* 1.38 fauoring the heresie of the Ar∣rians, persecuted the true Church of Christ, the maner of singing Psalms, which was v∣sed in the east churches, begun to be frequē∣ted in the church of Millen by the counsel of Ambrose, least the people being in cōtinual watchings & labor should faint & pine away for sorow. The which vse he saith, was not only retayned there, but was also receiued & imbraced, of al the churches & cōgregations of christ throughout the west. To these for∣mer authorities agreeth Isidor{us}, who spea∣king of Ambrose recordeth that he not only made Hymnes himself which were song in the church of Millen,* 1.39 & called Ambrosiani after his name, but also was the first, that instituted the singing of Anthems in his church to the example of the greeks, who diuided aquier of singing mē into 2. parts, which shuld sing by course, like the 2. Se∣raphins, or the 2. testamēts answering one another in order, adding also, Cuius celebri∣tat is deuotio postea per totius occidentis eccle∣sias obseruabatur.* 1.40

I thinke it a matter of more labour than necessitie to goe about to shew the fre∣quentation

of this solemnitie in the Church of Rome, I meane not that which now is, but that which was in the time of the pri∣matiue Church, especially seeing that as that was the place, whither all nations made great recourse: so nothing was there omitted which might in any respect make to the setting forth of the Gospell & diuine seruice of GOD. Neuerthelesse least I should seeme to speake only by ghesses and coniectures, I will alleadge antiquitie for my proofe.* 1.41 Isidorus Archbishop of His∣palis in Spaine of whome I spake before, maketh a difference & distinction betweene Anthems and Responsories: for Anthems he said as I affirmed before, that Ambrose was the first that translated them from the Greeke into the Latine Church: but for Responsories hee sheweth that they were long before that time vsed in the Churches of Italy, and were so called be∣cause when one sang, the quire answered him singing also, & then it was the vse ei∣ther that euery mā shuld sing by himself, or sometime one alone, or at some other times two or three together, the quier for the most part making answere. Pontianus

likewise the sixt bishop of Rome, which was long before S. Ambrose, ordayned, that in all churthes psalms should bee song night & day, as Fasciculus temporum hath obserued.* 1.42 Now as I easilie confesse that this was not that exquisite kind of musicke which after∣ward was in vse: so it cannot be denied, that they imbraced the other also. Damasus wrot vnto S. Hierom then beeing at Ierusalem by Bonifacius a priest,* 1.43 that he would send him Psallentiū Graecorum, the maner of sing∣ing of the Greeks in the East. He complai∣neth also in that epistle of the simplicitie of the Roman Church, that there was on the sunday but one epistle of the Apostle and one Chapter of the gospel rehearsed, and that there was no singing with the voice, nor cōlines of hymnes knowē among thē. Whereupon S.* 1.44 Hierome in his answere sent him that, which he requested, and be∣sides that counselled him, that at the end of euery Psalme, he should cause to be song, Glory be to the father, &c. Wherefore for certaintie of this matter, we haue the affirmation of Platina, who recordeth that Damasus was the first which caused the Psalmes to be song Alternatim,* 1.45 by course

interchaungeably in the Church of Rome. The which when M. Harding alleadged against Bishop Iewell, so as he would ther∣by confirme, either singing in an vnknowen toung, or that the quier only song in the pri∣mitiue Church: the Bishop answereth vnto by denial,* 1.46 not of the thing: for he graunted they vsed singing, but of the illations: for al∣though they vsed singing (saith he) yet they vsed it not in an vnknowen toung, & though they vsed singing interchangeably by sides: yet the quier or sides song not alone but the people also, which he cōfirmeth out of the de¦crees of Gregorie,* 1.47 distinct. 92. who forbad the priest that said seruice to sing, & in the end addeth this conclusion. Hereof we may gather (saith he) that Damasus diuided the whole people into 2. parts, & willed them to sing the psalms in their own toung, the one part making answer by course to the other. Now here me thinks I perceiue some exult as if they had gotten confitētē reum, because I confesse, the quiers did not only sing in y^e primatiue church, but the people: & y^e verily I do confesse, neither is it my purpose to de∣nie any manifest trueth, and I doubt not, but to reconcile these contrarieties in their

proper place sufficiently, where I shall an∣swer al obiections fully that can in any re∣spect be alleadged against this exercise. In the mean season I haue got hereby so much as I desired in this place, namely that this part of Gods seruice was vsed in the Ro∣mane church and other congregations of Italy.

Neither did this seruice containe it selfe only within the boundes of Italy,* 1.48 but took roote also in the churches of Fraunce and Germany, and other places. For in the time of Saint Hylary Bishoppe of Poyters in Fraunce, it is testified by Isidorus that this custome was confirmed in the church.* 1.49 In somuch that Hylary himselfe a man of wonderful eloquence, made Hymnes which were song in his church & called after his name Hylariani. The same may be saide of the churches of Africa as Carthage,* 1.50 & Hyp¦po: for the church of Carthage S. Austen saith thus much: Hylarius quidā vir. tribuni∣tius, &c. A certaine man called Hilarie, being incensed, I know not vpon what occasion, against the ministers of god, did reuile with cōtumelious speeches, wher∣soeuer he came, that custome of singing

Hymnes at the Altar out of the booke of Psalmes, either before the offering, or af∣ter that which was offered was distribu∣ted to the people, which was begunne in Carthage, saying that it ought not so to be. To him did I make answere, saith S. Augustine, being commaunded so to doe by the brethren.

* 1.51So Victor in his historie de Vand. perse∣cutione saith: That at Carthage in the feast of Easter the people assemble themselues togither in the pallace of Faustus, and there sing Hymnes in the night season in honor of the time.* 1.52 As for the church of Hippo where S. Augustine himselfe was ruler & chiefe Bishop, it is not likely that he would defend the vse of that against Hylarie which he would not allowe in his Church: especially seeing himselfe was not only wonderfully therewith delighted: but in his conuersion (as was noted before) had the effectual wor∣king thereof in himselfe. It were an infi∣nite and endles labor to rehearse euery par∣ticular Church after this order, considering that euen the verie names of them are infi∣nite: neuerthelesse if these particulars will not suffice, harken to the generall voice of

the Doctors, who with one consent agree, that nothing was more frequent in the assemblies of the faithful: First S. Hierom hath these words:* 1.53 Matutinis vespertinisque hymnis ecclesiae delectatur Deus, per animam fidelem, quae relicto inanium superstitionum ritu eum deuotè laudauerit. God is deligh∣ted with the morning & euening hymnes of the church by a faithfull soule, which reiecting the ceremonies of vaine super∣stitiō praiseth him deuoutly.* 1.54 And Eusebius writing the exercises of y^e Christiās in their meetinges maketh this catalogue. They v∣sed prayers, singing of Psalmes, celebra∣tion of the Sacramēts, and thanksgiuing. To whom agreeth S. Basil,* 1.55 templa Marty∣ribus dedicarunt, &c. They dedicated chur∣ches to the holy Martyrs with hymnes & giuing of thankes, whereunto they came togither euen at midnight as then their maner was. And in the same place, Interdū concionandi materia ex Psalmis illis desumpta est quos prius decantarunt. Somtimes the ar∣guments and texts of their Sermons were taken out of the Psalmes which they had sung before.* 1.56 So Eusebius and Nicepho∣rus against the cauils of Theodotus & Ar∣temon

and other heretiques make men∣tion of Psalmes and songes which faith∣full men had made, attributing therein to Christ, diuine Godhead, and pray∣sing him with sweete concent. And it may easilie bee gathered out of Sainct Augustine,* 1.57 that godly men in their as∣semblies sang prayses vnto GOD, and made their prayers to their Lorde. So Theodoret maketh mention of dauncings and bāquets, which christians were woont to vse in their merry meetinges after any notable and strange deliuerance.* 1.58 And E∣piphanius to this purpose speaketh: Mor∣ning hymnes are continually song in the church, and euening prayers, yea both Psalmes and prayers by candle light. But most euident is that testimony of Rabbi Sa∣muell, who writing to Isaac the Israelite hath these wordes:* 1.59 Paueo, mi domine, quod dictū est de Apostolis illud Esaiae, &c. I am a∣fraide (Sir) of that which Esaias spea∣keth of the Apostles: they shall declare the holy one of Iacob, and preach the God of Israell: the ignorant shall receiue knowledge, and Musicions shall knowe the Lawes. We manifestly see that igno∣rant

men and Musicions teach our Lawe: And who are these ignorant men, but the Gentiles? and who are these Musicions, singing our Psalter and our Prophetes in their Churches, but the christians? And a litle after, His omnibus consideratis, &c. All these thinges considered, me thinks,* 1.60 wee do amis in iudging of the sacrifice of their praise which they offer in the church of God, singing: especially seeing we finde both commandement for it in the law of God, and the example of Dauid. For com∣mandement it is said, Praise him with Vir∣ginals & organs, praise him with cimbals,* 1.61 praise him with high soūding cimbals, let euerie thing that hath breath praise the Lord Iesus Christ. For example we reade that Dauid daūced before the ark,* 1.62 whō his foolish wife Michol did therefore repre∣hend, but he answered, O foolish woman, wil God suffer me in his seruice to be des∣pised? And all the children of Israell sounded the trumpet as they caried the Arke. Nowe what are wee which laugh at the solemnities of these singers but foolish Michols? and who are these that sing, but the christians dancing & singing

to God in humblenesse of heart as Dauid did? But for conclusion of this point, my last proofe shall bee out of Isidore which speaketh most plainely to this effect.* 1.63 Da∣uidis Psalterium idcirco cum melodia cantile∣narum suauium ab ecclesia frequentatur, quo facilius ad compunctionem flectantur. The Psalter of Dauid is therefore accustomed to be song in the church with the melodie of pleasant songs, that men may the more easily thereby be brought to a remorse of conscience and sorrowe for their sinnes.

Notes

• * 1.1

  1. Chron. 23.5. 2. Sam. 6.4.
• * 1.2

  2. Chron. 29.25.26.
• * 1.3

  Isid. de offic. Eccle. lib. 2. cap. 13.
• * 1.4

  Math. 29 30.
• * 1.5

  Plin. in epist. ad Tra. epist. li. 10. & Euseb. lib. 3. eccl. hist. cap. 30.
• * 1.6

  Lib. 3. cap. 7.
• * 1.7

  Lib. 2. cap. 24.
• * 1.8

  1 Antioch in Sy¦ria vnder Fla∣uian and Ig∣natius.
• * 1.9

  Ibidem.
• * 1.10

  Zozom. lib. 7. cap. 23. & Ni∣ceph. lib. 12. cap. 43.
• * 1.11

  Zozom. lib. 3. cap. 29.
• * 1.12

  Socrat. lib. 9. cap. 8.
• * 1.13

  Cent. 2. cap. 6. de pub. con∣gres.
• * 1.14

  2 Alexandria in Africa vnder Athanasius. Tripart. hist. lib. 4. cap. 11. Socrat. lib. 2. cap. 4.
• * 1.15

  Confes. lib. 10 p. 33.
• * 1.16

  3 Ierusalem in Palestina.
• * 1.17

  1. Cor. 14.15.
• * 1.18

  Niceph. lib. 3. ca. 25.
• * 1.19

  Hieron. in epist. Paulae & Eustochij ad Marcel. tom. 1.
• * 1.20

  4. Constant. in Thracia vnder Chry∣sostome. Socrat. li. 6. cap. 8.
• * 1.21

  Zozome. lib. 8. cap. 8.
• * 1.22

  Hilar. in Psal. 64.
• * 1.23

  In Psal. 65.
• * 1.24

  Niceph. lib. 17 cap. 27. & 28.
• * 1.25

  Edessa in Sy∣ria vnder Ephraim.
• * 1.26

  Theod. li. 4. cap. 27. & Zo∣zome. lib. 3. ca. 15. & Niceph. lib. 9. cap. 18.
• * 1.27

  Neocaesaria vnder Basil.
• * 1.28

  Basil in epist. ad clericos Neocaes. epist. 63.
• * 1.29

  Consuetudo Asiaticar. & African.
• * 1.30

  Aegyptus vn∣der Nepos. Dionys. Alex. li. de promis. 2.
• * 1.31

  Euseb. eccle. lib. 7. cap. 19. & Niceph. lib. 6. Cap. 21.
• * 1.32

  Euseb. eccle. lib. secundo ca. 16.
• * 1.33

  Cor. Colos. Ephesus.
• * 1.34

  1. Cor. 14.15. Coloss. 3.16. Ephes. 5.18.
• * 1.35

  The west Churches.
• * 1.36

  The church of Millen vnder S. Ambrose.
• * 1.37

  Magdeb. cent 4. cap. 6.
• * 1.38

  Aug. confes. lib. 9. cap. 7.
• * 1.39

  Isidor. de eccl offic. lib. 1. cap. 6. Hymni. Ambr.
• * 1.40

  The church of Rome vn∣der Damasus.
• * 1.41

  Isidor. lib. 10. eccle. offic. cap. 8. Antiphonae. Responsoriae.
• * 1.42

  Cent. 2. cap. 6.
• * 1.43

  Epist. Damas. ad Hieron.
• * 1.44

  Rescripsit Hieronymus ad Damas.
• * 1.45

  Platina in v••∣ta Damas. 1.
• * 1.46

  Bishop Iewels answere to master Har∣ding, fol. 159.
• * 1.47

  Dist. 92.
• * 1.48

  Poyters in Fraunce vn∣der S. Hilar.
• * 1.49

  Isid. de eccl. offic. li. 2. ca. 6. Hymni Hilar.
• * 1.50

  The churches of Africa. Carthage. Aust. retract. lib. 2. cap. 11.
• * 1.51

  Cent. 5. cap. 6.
• * 1.52

  Hippo.
• * 1.53

  Hier. in Psalm 64.
• * 1.54

  Euseb. lib. 10. cap. 3.
• * 1.55

  Basil. in Psal. 114.
• * 1.56

  Euseb. lib. 5. cap. 27. Niceph. lib. 4. cap. 21.
• * 1.57

  August. de ci∣uitat. Dei lib. 22 cap 8. Theodor. lib. 3 cap. 27.
• * 1.58

  Epiphan. con∣tra haeres. lib. 3. tomo 2. in fi∣ne, in cap de fide catholic.
• * 1.59

  Rabb. Samuel in lib. de ad∣uentu Messiae sect. 24.
• * 1.60

  Sect. 25.
• * 1.61

  Psalme. 150.
• * 1.62

  2. King. 6.
• * 1.63

  Isidor. de eccl. off. lib. 1. cap. 5