Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	altar_n	incense_v	43	3	10.5105	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60395	A short treatise of altars, altar-furniture, altar-cringing, and musick of all the quire, singing-men and choristers, when the holy Communion was administered in the cathedrall church of Durham by prebendaries and petty-canons, in glorious copes embroidered with images, 1629 / written at the same time by Peter Smart ...	Smart, Peter, 1569-1652?	1643 (1643)	Wing S4014; ESTC R20243	26,828	32

piping and singing beautifying of temples beyond all meane and measure pollute and defile the house of God and none but rotten members of our Church can say the contrary 6 Bernard Augustine Ierome c. reprehend the too too great magnificence of temples espâ—cially when they are made theaters rather to delight the peoples ears and eyâ— with melodio is tunes and pompous spectâ—cles then oratories to pray and praise God and be edified by preaching Bernard also reprehended in his time excessive heights and immoderate lengths of Churches because he misliked worldly magnificence in the spirituall service of God who dwels not in Temples made with hands So likewise doth Augustine Ierome Iustin Martyr and others they condemne gay ornaments and pompous spectacles of glittering pictures with melodious tunes of pipers and singers in the spirituall service of God especially at the administration of the holy Communion and Baptisme because they hinder godly meditations upon our Saviour Christ his bitter death and passion and our regeneration represented unto us in those mystical Sacraments For thus writeth Bernard in his Apologie against the superfluous ornaments of Churches I let passe the great statelinesse of temples their immoderate lengths their vaine breadths their sumptuous polishings their curious paintings which while they draw the sight of them that pray unto them they hinder their affection and they seem to me to resemble the old custome of the Jewes Mark this saith a learned writer in his Commentary on Iude how Bernard saith that those things which now adayes the defenders of superstitious vanities in Popery say were ordained to help devotion as gilded images and costly ornaments curious and sumptuous paintings and polishings of Altars and Temples they are so far from helping that they hinder devotion they withdraw saith Bernard not only the sight of them that pray but their affection also and they smell rather of Judaisme then Christianisme 7 The Iews had but one temple in the whole world and that was beautified with all manner of sumptuous ornaments altars and vestments for the Priests to offer sacrifices which could be done no where els it had singers also and musicall instruments But the synagogues which are answerable to Churches where the law of God was read and expounded every Sabbath day had none of those ornaments neither Priests nor priestly vestments nor altars nor sâ—crifices nor musick either instrumentall or vocall neither should our Church have the like because they are synagogues rather then temples Synagoga a congregation an assembly And Ierome in his Epistle to Nepotian concerning the life and conversation of the Clergy saith Iewrie had a rich temple and all things then made of gold then those things were allowed of the Lord. Then that is they are not now allowed of the Lord. And where were they allowed of the Lord Not in the Synagogues which the Jewes had in all cities of the countrey where they assembled to heare the Law and the Prophets read and expounded every Sabboth day they had not there either Altars bloody sacrifice or incense golden vessels or Priestly vestments musicall instruments or singers but only in the Temple of Jerusalem as David the King and Prophet by the instinct of Gods Spirit ordained there to be used only when solemne sacrifice was offered For thus writeth Arias Montanus Fuit in templo suggestum inter sacerdotes populum atrium constitutum in quo Levitae musicis instrumentis solennium quotidianorum sacrificiorum tempore canerent There was a pulpit gallery or scaffold erected in a great roome or court betwixt the Priests and the people where the Levites might sing and play upon their musicall instruments when the solemne sacrifices were daily offered Daily saith he but Flavius Iosephus the Jew being himself both Priest and Levite knew better what was done he in his seventh book of Antiquities saith David that renowned Prophet of God devised many instruments of musick and he taught the Levites to sing and play hymnes to the Lord per Sabbathorum dies aliÃ¡sque solâ—nnitates at the solemnities of Festivall dayes and Sabbaths Therefore not every day in the week nor thrice every day they did not turn the houres of prayer into solemne services with piping and chanting morning and evening and mid-day as our new-fangled ceremony-mongers of late most audaciously attempted to do in this Church of Durham and did so indeed the space of two years without authority contrary to the Injunctions statutes and customes of our Church which they were sworne to observe Vitalianus himselfe was not so impudently presumptuous who was the first Pope that brought Organs into Churches not into his own Chappell at Rome for there they are not yet nor ever were saith Cardinall Cajetan not to be used but onely upon Holy-Dayes and this he did about the yeare of our Lord 660. about 60. years after Gregory the great who would never have allowed such excesse of piping and chanting Of this Vitalianus borne at Signium a town in Italy thus writeth Mantuan Signius adjunxit molli conflata metallo Organa quae festis resonent ad sacra diebus First Pope Vitalian to the singers joyned his Organs Which might on Holy-Dayes at Service pipe to the people 8 The singing of Psalmâ—s commended and practised by Ambrose Constantine the great Basil and the whole Primitive Church but organs and prick-song were never heard of in the Church till Pope Vitalian brought them in Athanasius that great pillar of the Church which he supported against Arrianisme Canendi usum in Ecclesiis interdixit vanitates fugitans In detestation of superstitious vanities he utterly forbad the use of chanting in Churches but he forbade not the singing of Psalms in a plaine tune by the whole congregation which was then allowed and highly commended by Ambrose and Gelasius and practised by the Emperour himselfe as Eusebius witnesseth in the fourth Book of the life of Constantine the great Cantare primus incepit unÃ oravit conciones stans reverenter audiit adeÃ² ut rogatus ut consideret responderit fas non esse dogmata de Deo remisse segniter audire This most famous Christian Emperour that ever the Church of Christ had he first began to sing the Psalme he joyned with the people in prayer to God standing up reverently he heard Sermons insomuch as being intreated to sit downe he answered it is not lawfull to heare the doctrine of God slothfully and carelesly So that he used not the gesture of standing superstitiously as a ceremony more holy then sitting or kneeling as our upstart reformers do in this Church of Durham compelling all the people to stand looking about them like fooles and noddies all the time that the Nicene Creed is sung with the Organ c. which Creed Why Constantine stood to heare they can neither say by heart nor understand one word when it is sung But onely that religious Prince stood upon his feet that he might

Lawd or D. Cosin going out turn back to make lâ—gs do they take their leave of God do they depart from God They call them comely gestures which are indeed Fryar-like most ridiculous and phantasticall and as they are used in a principall part of Gods service they are not onely histrionicall and mimicall but impious and Idolatrous Why are not the like comely gestures used at the Altar of the Font when the Sacrament of Baptisme is administred Is not Baptisme as comely a Ceremony because so many legs and curches no not one at all is made to the Font Is not comelinesse fit for all times and places in the house of God Must the Altar at the East end of the Church be so duckt unto and worshipped with comely gestures and the West-Altar want all comelinesse of gestures But it offends them that they should be called Altar-worshippers so it would have done the Idolatrous Israelites if one had called them Calf-worshippers for they professed themselves to be worshippers of God which brought them out of the land of Egypt which they knew their golden Calfe did not Therefore Aaron built an Altar before it and made proclamation saying Tomorrow is a feast to the Lord Then the people shouted and sang and danced about the Altar and the Calfe with great devotion Exod. 3â— and perhaps made low legs and curches beholding so goodly an object a Calfe of gold whith religious admiration as some of us doe to our gay gilded Altar For every man and woman which makes a leg or curchee they do it to some visible object directly before them as Abraham and Let did to the Angels that came unto them in the likenesse of men and to the people of the land before whom they bowed themselves with civill reverence as Iacob also did when he met his brother Esau hee bowed his body thrice to the ground to appease his wrath But when they or any else did worship God they did prostrate themselves upon their faces or fell downe on their knees lifting up their hearts with hands and eyes to heaven they used not to make legs to God above in heaven And this the very Heathen knew by the light of nature for the Poet speaking of Cassandra King Pryamus his daughter which was taken prisoner at the burning of Troy writeth thus in 2. Aeneid Ad coelum tendens ardentia lumina frustra Lumina nam teneras arcebant vincula palmas Vp to the skies in vaine her eyes Cassandra she lifted Eyes for palmes of her hands from lifting manacles hindred She implored the help of God above in her distresse lookind upward she made not a low curchie to God in Heaven whom she saw not so it is said of S. Stephen in the seventh of the Acts That he looked up to heaven and saw the glory of God and Iesus standing at the right hand of God and said Behold I see the heavens open and the Son of man standing at the right hand of God It had beene an absurd thing in Stephen to have made legs to God the Father and his Son Christ whom he saw above his head in heaven as our leg-makers say they doe to God and Christ at the Altar before them For although God be every where round about us as well at the Font in the West end of the Church as at the Communion Table in the East and although heaven be round about the world yet every man wheresoever he be even our Antipodes are taught by the light of nature to apprehend the glorious majesty of God to be above his head in heaven There to be worshipped with lifting up of heart hands and eyes and not in those parts of heaven which are before behinde on the right hand on the left or under our feete as it seemeth on the other side of the world Christ teacheth us to say Our Father which art in heaven Indeed the Gentiles which worshipped visible Deities in their Images or annexed to them bowed downe their bodies before the same Idols as that Roman Q. Catulus did of whom Cicero reporteth these verses Constiteram solem exorientem fortÃ¨ salutans Cum subito Ã dextris Roscius exoritur Vp as he rose once stood I the Sun with a congy saluting Roscius o' th right hand when I spied on a suddâ—n arising So that he bowed his knee reverently to the Sun before his face not above his head no higher appearing above the Horizon then the height of Roscius standing on his feet In like manner our Altar-worshippers bow their bodies downe to the ground to the Altar standing on the earth directly before their faces yet they say they make legs to God and to Christ not to the Altar then which what can be more absurd When they have done their prayers upon their knees then to stand up and to make a low leg to God and going out of the Quire doore to turne about and looking on the Altar make a leg againe to God taking as it were his leave of God and farewell departing from God as one man doth of another they take their leaves bid one another farewell when they part company shake hands and mutually make legs To teach the Coristers going up to the Altar to make legs to God when they light the Tapers and when they have done them to goe backwards with their faces to the East and looking on the Altar make legs againe to God at every approaching neere it and every departing from it at the taking up or setting downe of any thing upon the Altar ever and anon to make a low curtsie to make a profound leg to God especially going out of the Church as it were taking his leave and departing from God which is a phrase of speech as absurd as the action it selfe is vaine superstitious and Idolatrous 15 D Coâ—n dishonoured and reviled Christian people in the Church yet he made low legs to the Altar so low that his breech was higher then his head as vvas proved before the Lords in Parliament Again are they not absurd Ideots or rather incarnate devils who in tiâ—e of Divine Service will take poore men standing quietly in the Church and thrust them out by their heads and shoulders calling them Pagans Why stand you here you Pagans if you will not observe the Ceremonies of our Church get you out of the Church Who will say to others even Gentlewomen of the best rank sitting in their pues Can ye not stand you lazie sows taking them by their armes and tearing their sleeves to raise them up when the Nicene Creed is sung thus Doct. Cosin did Who going up to the Altar in a Cope will say in his pride and contempt of poore people stand out of my way ye dirty whorâ—s dishonouring the Image of God in them and immediatly make a low leg downe to the ground before his Idol the Altar honouring it being a stock or a stone having unchristianly and uncivilly disgraced and abused his

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