Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ancient_a	church_n	true_a	2,421	5	5.1957	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09922	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.	Case, John, d. 1600, attributed name.	1586 (1586)	STC 20184; ESTC S115011	65,829	162

fostered by curteous speeches with other not vnlike so in the time of solemnising the same they had choise set songs appointed for the purpose The Grecians generally by report of Aristophanes one of their Poets sang Hymen O Hymaenaee O Hymen Calling vpon the name of him whom they made their chiefe superintendent ouer such matters And Plato in his booke intitled Gorgias makes mention of this dittie as peculiarly belonging to those festiual times Formosum esse diuitē bene valere summū existimatur bonū Wilt thou be blessed and happie indeede Be faire rich and healthy if thou wilt speede The Atheniās one of y e best flours in greece sang incōditū carmen perhaps some blacke saunt w tout order or distinction it is reported to be this Bonos ama timidos repelle scimus enim timidorū paruā esse vbique gratiā Embrace loue the good the carpet knights repel How litle fauor they haue foūd elswhere who knowes not wel I wil end w t death the end of al mortality which though it be the dissolutiō of nature parting of the soul frō the body terrible in it self to flesh blood amplified w t a nūber of displeasant vncōfortable accidents as the shauing of the head howling mourning apparel funeral boughes of yeu box cipresse the like yet we shal find by resorting to antiquities that musick hath had a share amōgst them as being vnseasonable at no time I let passe the Thraciās with their triūphes iubilies for the happy estate of their deceased friēds kinsfolk The Lybiās most honorable mētion of those principally which were slain either by elephāts or other wild beasts or spēt their blood liuelihood in y e field for maintenāce of their coūtry I cānot omit w tout iniury to their thākfulnes mine owne cause The rather sith y e cause which moued thē to these exigēts cānot be vngrateful to any loial wel disposed eares Autumn winds are not so cōmon as authorities if I would vse thē Euery grāmer scholer that openeth but an orator poet or historiographer shal see trumpets pshalms singings attributed to funerals And to reduce al vains to the hart al autorities to one head if there were no such remēbring of the dead why haue they deified a goddes of these songs that as Ianꝰ amōgest them was the first god to open the dore entrāce of their liues so Maenia shold be the last to do them any seruice by quickning them after their deathes and raising vp a second life by a wailful and yet musical commemoration of their laudable deserts THE PARTICVLER VSE of musicke in warlike matters CHAP. VIII NOw because musick is reported to be belli pacis alūna vel comes either the daughter or cōpaniō both of war peace I wil set the palm oliue togither as I haue bin short in declaring her peaceable vse so I will take the neerest course that may bee in this warlik treatise Though painters Poets are commonly allowed to ly yet I am sure Theon expressed no more colours than is true in life when he drewe an armed man in compleat harnesse ready to make excursion vppon his enimies and to all mens thinking animated and incouraged therunto by the clamorous soundes of a Musitian I appeale not now to mens integritie and vprightnesse of iudgementes I make prouocation to them as they are men Let them speake if the drum fife trumpet do not excite their spirits make their hearts euen to swel to the ouerthrow of their enimies The kings of Persia first sang a song to Caster Pollux then made incounter with their aduersaries The Lacedaemonians vsed Pshalms whose captain Agesilaus being demanded of one not so wise as curious I will not say hee was a ringleader to our froward questionists now adayes to what end purpose be did it made answere that hereby he was assured of euery mans minde courage For if his pases were consonant and according to measures then it argued he was not appalled If disagreeing it argued that he was faint harted Now if it be expedient for a captaine to knowe whether his souldiers be harts or Lions whose good cheerful harts are the first step to the winning of the field then it is consequent that Musicke should be a Lydius lapis the right touchstone to try their minds Nowe besides the aduertisement giuen hereby to the captaine our own side is incited the aduerse parts amased astonished For which causes all nations ciuil barbarous though in diuerse sorts yet vpon one the selfe same ground haue made euen the earth shake the heauens ring either with outcries braying howling singing clattering of their armour as the old Germanes and frenchmen or with tabering vpon their wagon pelts as the Cimbrians or with drums great iron hāmers as the Parthians or with a gentler and remisser kind of Musicke with their harping or piping or winding the cornets or sounding trumpets or tinkling their cimbals as the Lydians Hetrurians Arcadians Cicilians Corinthians Syrians Troians Aegyptians Arabians and to speake in one word no one word so true al countries Amongst which Athens the mother nurse of the best literature was accustomed to sing hymns to Apollo and Iupiter for the better speeding of their doubtful voiages And Rome the lady Queene of al other cities if they may be credited in their own cause vsed first an oxe horne til Tyrrhenus had deuised the brasen trūpet prouided notwithstanding that in any expeditiō of silēce they gaue but a watch word only without any soūd of instrumēts THE LAVVFVL VSE OF MVSICKE IN THE CHVRCH confirmed by the practise of the church CHAP. IX NOw although there be none but few men so senselesse blockish by nature or of dispositiō so peuish waiward that taking no delight in Musick thēselues measuring y e worth price therof by their own affectiōs 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 notwithstanding cast it out of the church as an vncleane 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 practise of the church at all times the opinion of the best learned in all ages and the authority 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 inueighing 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

was neuer hitherto condēned To the former which dislike not al kind of musick but that which is song by certaine men ordained 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 reasonable answere That the singing of so many 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 prouided 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 nūber 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 effectually 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 nature which tooke occasion of offence at that which in it selfe was good Againe as it carieth awaie some men with the pleasure of the note so for a recompence it causeth some other to giue greater 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 souldier 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 allow 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 Musicke for it striketh deeper and worketh more effectually in the hearers Therefore much rather to bee allowed in Gods congregation Touching the seconde opinion which excludeth Musicke wholy without exception I meane seuerally to make aunswere to such their obiections as seeme to bee of greatest importaunce The first obiection beareth great shewe of trueth affirming which wee can by no meanes denie that GOD is a spirite and will bee worshipped 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 cantor minister Deum moribus stimulet cum populū 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. Coūcell 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 obiection out of Saint Augustine may satisfie these For what if many men be more caried 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 outwarde and bodilie actions Or the inwarde seruice of the hearte is accepted therefore the outwarde seruice of the bodie may bee omitted When wee therefore 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 melody of words by the singing of voices may agree with the harmony of the spirite be those which sing with the tongue and vnderstanding also and profit not onely thēselues but others as before was declared out of Athanasius Secondly they vrge vs that because pricksong is not verbally nor literally cōmāded in