Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	day_n	lord_n	sabbath_n	3,593	5	9.3562	5	true

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

of especially saith the Homily that this Supper be in such wise ministred as our Lord and Saviour did and commanded to be done as his holy Apostle used it and the good Fathers of the primitive Church frequented it For as that worthy father Ambrose saith He is unworthy of the Lord that otherwise doth celebrate that mysterie then it was delivered by him neither can he be devout that otherwise doth presume to receive it then it was given by the Author Now who knoweth not what strange alterations have beene brought into this Church within these few yeares how the Ministers of this Sacrament have presumed lately to change in many things the administration thereof not onely from the practise of the primitive Church and the institution of the author Christ but also from the Rubricks and Canons of the Church and the ancient usuall custome of this place For it is turned rather into a theatricall Stage-play where mens eares are filled with pleasant tunes of musicall instruments and voyces of not communicating singers and their eyes fed with pompous spectacles of glittering pictures and histrionicall gestures of men arrayed in massing and pibald not decent robes And other unlawfull superstitious and vaine rites and ridiculous ceremonies are used with which that holy action is defiled and disgraced Therefore I did well and according to my duty and vocation in admonishing that Congregation then assembled to receive as they were wont to doe in their owne parish Churches as our Church commandeth and to forbeare from communicating in this Cathedrall Church till things were amended which lately were mar'd leâ—t receiving the body and blood of Christ in uncomely and unlawfull manner it should tend to their greater harme and sorrow as the Homily teacheth Augustine saith upon Psal 21. Tempus lugendi est cum passio Domini celebratur tempus gemendi est tempus flendi tempus confitendi 19 The celebration of the Lords supper is the memoriall of his death and passion caused by our sins therfore it is a time of lamentation and weeping not of rejoycing not of pompous and gâ—oâ—â—ous ceremonies not of musick and melody deprecandi When the Passion of the Lord is celebrated in the holy Communion by the breaking of his body which is the bread of life and powring out his blood which is the true aqua vitae the refreshing the comforting the quickning wine and water of life to languishing and dying soules That is a time of mourning a time of sighing a time of weeping and lamenting a time of confessing and begging pardon it is not a time of piping and singing of wearing and beholding brave cloathes and pictures And Cyprian saith In the presence of the Lord teares doe never beg pardon in vaine and the sacrifice of a contrite heart never receives repulse And againe he saith in treating of the Lords Supper and the receiving thereof As often as I see thee sighing in the presence of the Lord I doubt not but the Holy Ghost is breathing upon thee CÃ¹m intueor flentem sentio ignoscentem So often as I see thee weeping I perceive God pardoning And who comes to crave pardon of an angry King and terrible Judge whom he grievously offended with many haynons crimes deserving death who I say dare come into his presence PompaticÃ¨ gloriâ—se saith Cyprian pompously and gloriously in slanting apparell in goodly Babylonish robes imbroidered with Images of silver gold and pearle and with an excellent consort of Musitians singing merrily piping and playing joyfully and jollily And D. Buckeridge the late Bishop of Rochester now of Ely saith very well in his Book of kneeling at the Communion What hath musick to do with mourning or a song of mirth with a day of the greatest sorrow which is the Passion of Christ when the seeds of contrition and repentance must be sowed with teares that the harvest in Heaven may be reaped with joy And againe we must come weeping before him that offered up supplications and prayers with strong cries and teares to redeeme us Heb. 5. 7. Wee must prostrate our selves humbly before our Judge that is offended by us and weepe before him whom wee would pacifie with our teares and compunction So then saith he since we come to the Lords house and table to pacifie him let our caraiage be such that we stir him not to more anger we must shut up our senses that they wander not our eyes must see Gods beauty not gad after vanities and send teares as Embassadors Our eares must attend the word of truth not delicious tunes of musicall melody 20 Such gaudy ornaments and paultry furniture as are used in Duâ—ham Cathedrall at the Communion with organs other musick hinder godly meditations therefore K. Iames when he received the Communion at Durham on Easter Day 1617. commanded all things to be done plainly without musick or other bravery Why then are set before us so many objects of vanity so many allurements of our outward senses our eyes eares consequently our minds from the meditation of Christs death passion and our sins which were the only cause of all our miseries his lamentable sufferings Can such paltry toyes bring to our memory Christ and his blood-shedding Crosses Crucifixes Tapers Candlesticks gilded Angels painted Images golden Copes gorgious Altars sumptuous Organs with Sackbuts and Cornets piping so loud at the Communion table that they may be heard halfe a mile from the Church Bernard saith no. Orantium in se retorquent aspectum impediunt affectum Such glorious spectacles draw away from God the minds of them that pray they further not but hinder entire affections and godly meditations The consideration of which impediments of devotion moved our most learned and religious King Iames when he received the holy Communion in this Cathedrall Church upon Easter-day 1617. to give charge or at least in his name charge was given upon my knowledge I speake it and in my hearing in mine own house that the Communion should be administred in plain maÌ„neâ— it was expresly commanded that no chaunting should be used by the Quire-men nor playing on the Organs or other Instruments Which my selfe being treasurer of this Church at that time and receiving the Communion with his Majesty as my office required I did see take order should be performed according to the Kings pleasure direction at which time there were no Images or other gay and gaudy monuments of superstition and Idolatry to be seene Two Copes indeed were worne both decent as the Canons prescribe not party-coloured nor pibald like ours at Durham but plaine without any picture or other imbroidring of Crosses or Images which the doctrine of the Church of England in the book of Homilies and Injunctions straightly forbids in our Churches to be used at any part of Gods service especially at the Communion table or in windowes abâ—â—â— it And shall we â—ffect so excessive and extraordinary bravery such a deale and so great variety of delicious musick at the receiving of the holy Communion an action of the greatest humiliation and mourning which the religiouâ— wisedome of so learned a Prince forbad and refused 21 When we come to Gods â—ble we must endeavour to pacifie his anger with our humiliation and mourning and not provoke him against us with our proud behaviour merriment and flaunting bravery When we come to Gods house and sacred table to pacifie him saith the Bishop of Rochester in his Book of kneeling at the Communion pag. 19. our carriage must be such that we stir him not to more anger and how can lie but be angry when we turne our mourning into merriment our fasting and prayer into stage-playing saith he And again in the same book we must weep before him to wash away our â—ins and deplore and prevent our present and future misery The depth of sin saith he pierced not only his hands and feet but his heart also in which he offered up prayers and supplications with strong cryes and teares that he might overcome the clamour of our crying sins And if our Saviour wept for us the Redeemer for the redeemed we have much more reason to weepe for our selves and let none be found so prophane amongst us that when the son of God wept and suffered for our redemption we should laugh and make merry pipe and sing at our condemnation as if we were senselesse of our owne confusion We may not presume to eate the bread of Heaven and forget the duty of sinfull and earthly men that are but dust and ashes Reverend and dreadfull mysteries must have receivers that come with reverence and dread and such as our action is such must be our affection that is to receive that with feare and trembling and not with piping and singing which is so fearefull and dreadfull in it selfe And then he concludeth with this admonition Behold thou sinner how great reproaches Christ suffers at thy hands who by thy wilfull impieties doest crucifie againe to thy selfe the Lord of life And then resolve that as Christs hands and feet and head and every poare and passage of his body was a fountaine of mercy that runs in his blood so thine heart must be as a spring of sighs and groanes and thine eyes must be as fountaines of teares to wash with Magdalen not so much Christs feet as thine owne soule FINIS

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