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.

A REFVTATION OF OBIECTIONS AGAINST the lawful vse of Musicke in the Church. CHAP. XII.

IN this last part of my trea∣tise I might seem to vnder∣take a matter far aboue my ability: were it not that ei∣ther their obiections were too weake to proue theyr purposes: or those which are of any force, mistaken and grounded vpon false princi∣ples. Neuerthelesse that I may proceede orderly therein, it shall not be amisse, to see what diuersity of opinions are concerning this matter: [ 1] Some mislike not all kinde of singing, but that which is song by the Mi∣nisters alone, or by singing men duputed for that purpose: and these are they, which ca∣not away with exquisite and cunning Mu∣sicke, nor with the sounde of instruments in the Church, but measuring all thinges by their owne humors, thinke plaine song farre more meete for Gods congregation. [ 2] Others there bee that disallowe all kinde

of Musick in the church. [ 3] And we do not on∣ly permit singing contrary to the latter, but also cunning and exquisite singing cleane repugnant to the former. My meaning is therefore, first to see what reasonable an∣swere may be made, aswell to those which are against exquisite musick, which by yeel∣ding somthing, make a great shew of proba∣bility, as those which wholy banish all Mu∣sicke out of diuine seruice: who therefore cā∣not auoid suspition of stomacke and malice, because they bee so earnest against that, which was neuer hitherto condēned. To the former, which dislike not al kind of musick, but that which is song by certaine men or∣dained to that purpose, alleaging, that they would haue all the people sing togither: I answere, that if all could it were not amisse, but because it cānot be I see no reason, why the people may not take as good edification by the singing which others sing, as by the prayers that others read, especially, if they so sing as they may be vnderstood. Yea but (say they) this cūning and exquisite musick, wherein the base and contratenors, & other parts sing w^t full quier, with often repetitiō of the same things, is so confuse & vndistinct,

that the very ditty cannot be vnderstood, much lesse any edification taken. If any thing will satisfie these men, me thinks this which I shall say may bee in steede of a rea∣sonable answere: That the singing of so ma∣ny parts togither, causeth the ditty not to be vnderstood, it is vitium hominū non artis, the fault is in them that so sing, and not in the art. For no doubt but a full quire of good & distinct voices, may be aswel vnderstood, as two or three pronouncing the same thing. Againe, because in deede this obscuritie can hardly be auoided, it hath bin wel proui∣ded for in the church, that nothing should so be song, but such things, as are very familiar and known vnto the people. And whereas they obiect the often repetition of the same thing, as a fault, me thinks they blame that, which by their own reason should rather be commended. For if some things by the nū∣ber of the voices bee hardly vnderstood at once, then surely the 2.3. or 4. repetition is a mean to cause it to be vnderstood the better: neither if it bee vnderstoode at the first is it therefore a fault to repeat it againe, because the often ingeminating and sounding the same thing in our eares doth cause the thing

repeated to take deepe roote, and worke ef∣fectually in our hearts. The third reason is, because exquisite Musick maketh vs more intētiue to the note, than to the matter. And to this purpose, they alleadge the place of S. Augustine, where he saieth, that he did sinne mortally when he was more moued with the melody, than with the ditty, that was song. Verily I do in no wise allowe that mē at the reading of the chapters shold walke in the bodie of the church, and when the Organs play, giue attentiue heede thereunto: as if the whole and better part of seruice did consist in Musicke. For this is a wōderful abuse. But if they would learne to lay the fault where the fault is, they might easily learne to satisfie themselues herein: For it is not the fault of musicke if thou bee too much therwith allured, but thine own. And Sainct Augustine in that place doth not condemne Musick for the sweete sound thereof, but his owne fraile and weake na∣ture, which tooke occasion of offence at that, which in it selfe was good. A∣gaine, as it carieth awaie some men, with the pleasure of the note: so for a recom∣pence, it causeth some other, to giue grea∣ter

heede and attention to the matter: euen as the sound of the trumpet in the warre is to the dastardly, and white liuered knight, a cause of feare, but to the valiaunt soul∣dier, a hartening and incouragement. Wherefore for a finall aunswere vnto these, mee thinkes a man out of their owne wordes, may gather this good collection against thē. Singing in the church they al∣low: whereupon I inferre: If the worst sort of singing be allowable in the church, then the better much rather. But artificiall singing is farre better than their plain Mu∣sicke, for it striketh deeper, and worketh more effectually in the hearers: There∣fore much rather to bee allowed in Gods congregation.

Touching the seconde opinion, which excludeth Musicke wholy without excep∣tion, I meane seuerally to make aunswere to such their obiections, as seeme to bee of greatest importaunce. The first ob∣iection beareth great shewe of trueth, affir∣ming (which wee can by no meanes denie) that GOD is a spirite, and will bee wor∣shipped in spirite and trueth, and requireth not the outwarde actions and seruice of

the body, but the inwarde motions of the heart: the which as it is true indeed, so it is also declared by the testimony of Gregory: who in dist. 92. in sancta Romana, cōplaineth that it falleth out oftentimes, vt dum blanda vox quaeritur, cōgrua vita negligatur, & can∣tor minister Deum moribus stimulet, cum po∣pulū vocibus delectat. That while a pleasant voice is sought, honest life is neglected, & that the singing mā oftentimes offendeth God, while he indeuoreth to delight the people with his voice: adding in the same place those common verses,

Non vox sed votum, nō cordula musica sed cor, Non clamans sed amans cantat in aure Dei.

And hereupon the fathers in the 4. Coū∣cell of Carthage decreed, that when the chaunter of any place was chosen, he should say: Vide vt quod ore cantas, corde credas: & quod corde credis, opere comprobes. See that thou beleeue that with thy heart, which thou singest with thy mouth: and that thou performe that in worke, which thou beleeuest with thine heart. Al which testimonies as they seeme to make against vs, so cary they the greater force with them, because they are grounded vppon a trueth.

But the same aunswere afore, to that obie∣ction out of Saint Augustine may satisfie these. For what if many men be more cari∣ed away with the pleasure of the sound then with the thing and ditty, is this Musickes fault? or is it not rather the fault of them, which by that which is good, take occasion of euill? If some intemperate person, take surfeit of pleasant and holsome meates, are the meates to be reprehended, or the man? And although God bee a spirite, and will bee worshipped in Spirite and trueth, yet forasmuch as hee hath made both the soule and the bodie: as well the faculties of the one, as the partes of the other are to bee referred to his glorie. For what kinde of collection is this? God is to bee worshipped in Spirite and trueth: There-fore wee muste not indeuour to please and worshippe him with our out∣warde and bodilie actions. Or, the in∣warde seruice of the hearte is accepted, therefore the outwarde seruice of the bo∣die may bee omitted? When wee there∣fore commende the outwarde seruice of God, wee doe not denie the inward. But wee require that they which doe sing, sing

with the toung & with the vnderstanding also: Now they which so sing as the melo∣dy of words by the singing of voices may agree with the harmony of the spirite be those which sing with the tongue and vn∣derstanding also, and profit not onely thē∣selues but others, as before was declared out of Athanasius. Secondly they vrge vs, that because pricksong is not verbally nor literally cōmāded in the Gospell it may not therefore be allowed. Whereunto I an∣swere, that being not ceremoniall, it is suf∣ficient for any christian being cleare & free from the Manichees opinion, that the olde Testament hath approued it. Again, grant that it hath no commaundement, in either the old or new Testament, is it therefore without all aduise and consideration to bee reiected? Verily many thinges haue beene very acceptable vnto God, which haue had no expresse commandement in the Scrip∣tures: As the gold, incense, & mirre, which the three wisemen offered vnto Christ, the precious box of spiknard, wherewith Marie Magdalen annointed his blessed feete, the costly oders, wherew^t Nicodemus did em∣balm his glorious body, the bowes of trees &

garments, which the people broke down, & spred in the way, as he went to Hierusalē, & infinite other more, which were done with∣out any warrant of holy Scripture. Wher∣fore as in the building of the temple the seruice of them, which brought lime and morter and other base thinges, and as in the beautifieng of Christes bodie, these thinges of small price and value were ac∣ceptable vnto the Lord: so no doubt but the songes of the faithful may be as a sweete o∣dor of incense vnto him, and most gratefull in his sight.

Thirdly, this vse of singing is a ceremo∣niall thing,, and if there were no other, yet this were a sufficient cause, why it shoulde be excluded out of the church. I aunswere, that Musicke was no ceremony: for euerie ceremony in the time of the law was a type and figure of somwhat, the substance wher∣of comming in place, the ceremony was a∣bolished: Nowe because we finde nothing in the Gospell, which answereth to Musick in a certain agreement of similitude, as vn∣to his type and figure: we may therfore safe∣ly pronounce, that Musick was neither ce∣remoniall in the time of the Law, nor to be

abolished out of the church in the time of the Gospell. Many other reasons of smal mo∣mēt, may be brought against vs: but seeing so litle force in the stronger, I thought it an vnnecessarie point to trouble my paper, and the reader with the weaker.

And surely I do not mislike the good coū∣sel & indeuor of any wel disposed man, that is earnest in correcting abuses, and in sepa∣rating that which is good, from that which is euill. But me thinks it is a desperate re∣medy, for some few abuses, and inconue∣niences, which might be better amended, to roote out al Musick from the church. Much like the counsaile of Fabritius and other se∣nators of Rome, which by abolishing gold & siluer, or at leastwise the vse therof, thought to take away couetousnes and ambitiō. Or the deuise of Lycurgus among the Lacedae∣monians, who for hatred of drūkennes cau∣sed all the vines in the country to be digged vp by the rootes. Now as these men being otherwise wise and politique, as diuerse o∣thers their actions testifie, tooke not herein a right course of reforming those faultes which were amisse, because they might better haue taken order against couetous∣nesse,

and drunkennesse, by permitting a lawfull and decent vse of mony and wine, than by quite abolishing of them: e∣uen so those which reprehende certayne thinges in Church Musicke, may bet∣ter reforme them in permitting a mode∣rate vse, than in plucking it vppe by the rootes: For as a manne may bee coue∣tous without monie, and drunken with∣out wine: so a fraile and weake minde, will finde other prouocations to call it from the dittie, though Musicke shoulde bee wan∣ting. Wherefore for conclusion of this matter, as I easily graunt to Master Bul∣linger, that this is no good argument: The East Churches vse singing, the West Churches vse not singing: Therefore the West Churches are no Churches. So I hope Maister Bullinger, and anie o∣ther good man whatsoeuer will graunt as much to mee, that this is as false a collection: The West Churches vse not singing, the East Churches doe vse sing∣ing, therefore the East church is no church. Seeing then, that there is no precept in the newe Testament, whereby Church-Musicke is eyther commanded or forbiddē,

as it is apparant, that as those Churches which vsed it not, cannot be compelled to receiue it: so those churches which doe vse it can by no place of the Scripture there∣fore be condemned. And this is the resolutiō of al our late diuines, Bucer, Bullinger, Cal∣uin and the rest, which with one consent a∣gree, that it is an indifferent thing, hauing no hurt, but rather much good in it, if it bee discreetly and soberly vsed. Why then is it not as lawful for me to incline to this part, that it should or may be vsed, as it is for thē to incline to the contrary, that it should not or may not in any wise be vsed, considering that neither my singing maketh me lesse the seruaunt of God, nor their not singing them the more holy and deuoute men?

Lastly therefore it remayneth that ha∣uing answered the chiefest arguments that make against vs, I now bring certaine rea∣sons for my positiō. [ 1] First therefore Musick is rather to bee vsed in the church than not, because it is the excellent inuention and gift of God himselfe, ordained to the honor and glory of God: neither doth their cauill auaile any thing at all, which saie, that if this reason were good, then all the liberall

sciences & the knowledge of the ciuill law, and all good and honest artes, might by as good reason be vsed in y^e church because they are also the inuention & good gift of God. For if they knew, howe to refer euerie of these things to their neat & proper end, they might perceiue that as the end of those other sciences, is first to know, and then to serue to the glory of God, so the vent and only end of musicke is immediatly the setting foorth of Gods praise and honour. [ 2] A second reason of mine assertion is, because musick with the concinnitie of her sound, and the excellency of harmony, doth as it were knit & ioyne vs vnto God, putting vs in mind of our maker and of that mutuall vnitie & consent, which ought to bee as of voices so of mindes in Gods church and congregatiōs. [ 3] Thirdly if there were no other reason, yet this were of sufficiēt force to perswade the lawful vse of Musicke: in that as a pleasant bait, it doeth both allure mē into the church which other∣wise would not come, & causeth thē which are there to continue till the diuine seruice bee ended. [ 4] Fourthly men doe more willingly heare, & more firmely cary away with them, those thinges which they heare

song than those which they hear barely spo∣ken and pronounced. [ 5] Lastly the vse thereof is ancient and of great continuance, for it was vsed in Traian his time as I before shewed, and it was translated from the re∣ligious of the heathen, which in hymnes and songes, yeelded all reuerence and ho∣nor to their gods of wood & stone. And sure∣ly if there be any one thing in man, more ex∣cellent than another, that is Musicke: and therefore good reason, that hee which hath made vs, & the world, and preserueth both vs & it, should be worshipped & honored with that thing which is most excellent in man, diuiding as it were his soule from his body, and lifting vp his cogitations aboue him∣selfe. Such was the zeale and feruencie of the kingly prophet Dauid, that he was ther∣fore called by the title not only of the an∣nointed of the God of Iacob, but also of the sweet singer of Israell. And S. Austen saith of himselfe, That the voices, of the singers, did pierce into his eares, & Gods truth did distil into his hart, & that thēce was inflamed in him an affectiō of godli∣nes which caused tears to issue from him so that he felt himself to be in a most bles∣sed & happy state.

FINIS.

Notes

• Ob. Exquisite Musick not to be vsed, be∣cause all the congregation cannot sing together. Answer.
• 2. Obiect. Ex∣quisit Musick confused and hard to be vn∣derstoode.
• Answer.
• 3. Ob. Cun∣ning Musicke pleaseth more with the note thā the matter. Confess. lib. 10. cap. 13.
• Answer.
• 1. Obiection.
• Decret. Gre∣gor. Pont. dist. 92. In Sancta Romana.
• Answere.
• Atha. ad Mar∣cellinum de inter. Psalmi.
• 2. Obiection.
• Answere.
• Mat. 2. Luke. 7. Iohn. 19.
• Marke 11.
• 3. Obiection.
• Answere.
• Val. Max.
• Plu. in Lycur.
• Dec. 5. cap. 5.
• 2. Sam. 23.1.
• Aug. confes. lib. 9. cap. 6.