Selected quad for the lemma: word_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	psalm_n	sing_v	song_n	3,893	5	9.5719	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01086	Certaine considerations touching the better pacification, and edification of the Church of England dedicated to His most excellent Maiestie.	Bacon, Francis, 1561-1626.	1604 (1604)	STC 1120; ESTC S101540	19,100	46

be not with drawne from the Liturgie For though the guift of Preaching bee farre aboue that of Reading yet the action of the Liturgie is as high and holy as that of the Sermon It is said Domus me a domus or ationis vocabitur The house of Prayer not the house of Preaching And whereas the Apostle saith How shall men call vpon him on whom they haue not belerued and how shal they beleeue vnlesse they heare and how shall they beare without a Preacher It appeareth that as Preaching is the more originall so Prayer is the more finall as the difference is between the seed and the fruit for the keeping of Gods Law is the fruit of the teaching of the Law and Prayer or Inuecation or Diuine seruice or Liturgie for these be but varietie of termes is the mediate hallowing of the Name of God and the principall worke of the first Table and of the great Commandement of the Law of God It is true that the Preaching of the holy word of God is the sowing of the seed it is the lifting vp of the brazen serpent the Ministrie of Faith and the ordinary meanes of saluation but yet it is good to take example how that the best Actions of the worship of God may be extolled excessiuely and superstitiously As the extolling of the Sacrament bred the superstition of the Masse the extolling of the Liturgie and prayers bred the superstition of the Monasticall orders and oraisons And so no doubt Preaching likewise may be magnified and extolled superstitioufly as if all the whole body of Gods worship should be turned into an eare So as none as I suppose of sound judgement will derogate from the Liturgie if the forme thereof be in all parts agreeable to the word of God the example of the Primitiue Church and that holy decency which S. Paul commendeth And therefore first that there be a set forme of prayer and that it be not left either to an extemporall forme or to an arbitrarie forme Secondly that it consist aswell of lawdes hymnes and thankesgiuings as of petitions prayers supplications Thirdly that the forme therof be quickned with some shortnes and diuersities of prayers and hymnes and with some interchanges of the voyce of the people as well as of the voyce of the Minister Fourthly that it admit some distinctions of times and commemorations of Gods principal benefits as well generall as particular Fifthly that prayers likewise be appropriated to seuerall necessities and occasions of the Church Sixtly that there be a forme likewise of words and Liturgie in the administration of the Sacraments and in the denouncing of the censures of the Church and other holy actions and solemnities These things I thinke will not bee much controuerted But for the particular exceptions to the Liturgie in forme as it now stands I thinke diuers of them allowing they were just yet seeme they not to be weightie otherwise then that nothing ought to bee accounted light in matters of Religion and pietie as the Heathen himselfe could say Etiam vultu sape laeditur pietas That the word Priest should not bee continued especially with offence the word Minister being already made familiar This may be said that it is a good Rule in translation neuer to confound that in one word in the translation which is precisely distinguished in two words in the originall for doubt of aequiuocation and traducing And therefore seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee alwayes distinguished in the originall and the one vsed for a Sacrificer the other for a Minister the word Priest beeing made common to both whatsoeuer the deriuation be yet in vse it confoundeth the Minister with the Sacrificer And for an example of this kind I did euer allow the discretion and tendernesse of the Rhemish translation in this Point that finding in the originall the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe euer translate Charitie and neuer Loue because of the indifferencie and equiuocation of the word with impure Loue. Touching the Absolution it is not vnworthy consideration whether it may not bee thought vnproper and vnnecessary for there are but two sorts of Absolution both supposing an obligation precedent the one vpon an Excommunication which is Religious and Primitiue the other vpon Confession and Pennance which is superstitious or at least positiue and both particular neither generall Therefore since the one is taken away and the other hath his proper case what doth a generall Absolution wherin there is neither Penance nor Excommunication precedent For the Church neuer looseth but where the Church hath bound And surely I may thinke this at the first was allowed in a kind of Spirituall discretion because the Church thought the people could not bee suddenly weaned from their conceit of assoyling to which they bad heene so long accustomed For Confirmation to my vnderstanding the state of the Question is whether it bee not a matter mistaken and altered by time and whether that be not now made a subsequent to Baptisme which was indeed an inducement to the Communion For whereas in the Primitiue Church children were examined of their Faith before they were admitted to the Communion time may seeme to haue turned it to referre as if it had beene to receiue a confirmation of their Baptisme For Priuate Baptisme by Women or Lay-persons the best Diuines doe vtterly condemne it and I heare it not generally defended and I haue often maruelled that when the Booke in the Preface to publique Baptisme doth acknowledge that Baptisme in the practise of the Primitiue Church was anniuersarie and but at set and certaine times which sheweth that the Primitiue Church did not attribute so much to the Ceremonie as they would breake an outward and generall order for it the Booke should afterwards allow of Priuate Baptisme as if the Ceremonie were of that necessitie as the very Institution which committed Baptisme onely to the Ministers should bee broken in regard of the supposed necessitie And therefore this point of all others I thinke was but a concessum propter duritiam cordis For the forme of celebrating Matrimonie the Ring seemeth to many euen of vulgar sence and vnderstanding a Ceremonie not graue specially to be made as the words make it the essentiall part of the action besides some other of the words are noted in speech to bee not so decent and fit For Musicke in Churches That there should be singing of Psalmes and spirituall songs is not denied so the Question is De modo wherein if a man will looke attentiuely into the order and obseruance of it it is easie to discerue betweene the wisedome of the institution and the excesseof the late times For first there are no Songs or Verses sung by the Quire which are not supposed by continuall vse to bee so familiar with the people as they haue them without booke whereby the sound hutteth not the vnderstanding and