It is certain that in the ancient church and in Solomon’s temple, the use of musical instruments was accepted. Now that Christ has come, and together with the ancient priesthood and sacrifice and the representation appertaining to the Law, the use of instruments in churches has vanished like a shadow. For the various instruments of the musicians symbolize the parts and members of the elect, i.e., that the elect must worship the Lord with heart, soul, word and in every way. Thus David mentions every kind of instrument so that man may glorify God with all his strength, mind and members. He must speak and sing in the assembly with delight from the soul. For Paul would not only disapprove of the use of crude instruments, but does not permit in the church incomprehensible human words and singing that lacks edifying force; indeed he calls them mindless that teach and sing in the assembly like barbarians in unfamiliar languages (1 Cor. 14). The fathers teach the same. There is not so much as a reference to the organ in the New Testament, nor of its introduction into the purer church; but it was only introduced in the theatrical masses, as if in obscene sport, by immoral priests to make clowns cut capers. The papal Chronicles attribute its introduction to Pope Vitalian. The resolutions of the councils, together with Jerome, condemn the stentorian noise in churches of persons shouting in theatrical fashion (Amos 5, 6). In the prophets, the Lord prohibits the playing of the harp and organs, and commands that teaching be done with the human voice, not with shadows and tricks. Therefore they do wrong that mumble foolishly before God the canonical hours as if superstitious chattering to themselves something of merit in the process, and who keep an organ in the sacred assembly like papists and others. What my father has not planted will be rooted out (Matt. 15:13). But to say seven times “glory to God” means that we worship God constantly in Spirit and in truth because seven times means many times — without end (Matt 18; Luke 17; Jerome, Augustine, and Hillary on these passages).
—The Hungarian Confessio Catholica (1562) in Reformed Confessions of the 16th and 17th Centuries in English Translation, ed. James T. Dennison, Jr., 4 vol. (Grand Rapids: Reformation Heritage Books), 2.565–66.