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
A89053	Britannia rediviva, or, a gratulatory sermon for his Majesties safe arrivall and happy restitution to the exercise of his royall government. Preached, at the desire of the magistrats and councell of Aberdene, on the XIX of June, which they had designed to be a day of solemne rejoycing within the city, for the mercy above mentioned, by John Menzeis, professor of divinity: and preacher of the gospell in Aberdene	Menzeis, John, 1624-1684.	1660 (1660)	Wing M1724; ESTC R230727	28,599	38

our Royall Psalmist QUEST Whether organicall Musick may bee vsed in the Gospel-Church But if any ask whether it be lawfull to mak use of organical Musick in Justin Mar. quest 107. after he had moved this question cur cantu etiānum utatur Ecclesiae Christiana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hoc est Interprete IOANNE LANGIO simpliciter canere insipientibus non convenit sed instrumentis inanimatis et crotalis cum saltatione canere quo circa in Ecclesiis non us●●● carminum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per ejus generis instrumenta alia insipientibus congruentia receptu● est Sed simplex Cantio in iis manet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Worship of God now under the Gospell IT S long agoe answered by an Ancient Author in these questions ad Orthodoxos which ar attributed to Iustin Martyr QUAEST. 107. where he saies That the Ancient Christian Church abandoned that Pedagogicall custome as rather beseeming Children and the infant-state of the Church then the Church under the Gospel retained onely vocall singing Which saies HOSPINIAN ibid was doubtles done by these Worthies according to the paterne of the Apostolick Church ¶ Chrysost on Psal 150. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. CHRYSOST on psal 150. saies That this Instrumental Musick was permitted to the Iews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their weaknesse And makes onely this Morall improvment thereof for us under the Gospel As said he The Iews praised God with all Instruments of Musick so Christians are cōmanded to praise with all the members of their bodies with eyes eares tongue hands c. The like Morall application is made thereof by his disciple Isidor Peleus lib. 1. Epist 457. and lib. 2. Epist 176. Hee puts the Jewish instrumentall musick by harp and psaltery in the same rank with their sacrifices which al acknowledge to have been typicall His words Isidor Peleus lib. 2. Epistl 176. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as tendered by BILLIUS in latine are those Quum saies he Divinū Numen victimas cruores ob puerilitatem in qua tum homines versabantar tolerarit Quid miraris quod eam quoque qua per Cytharam Psalterium celebratur musicam tolerarit The meaning is Seing the Lord permitted to the Jews their bloudy sacrifices because of the infancy of the Church-state in those dayes Why shouldest thou wonder that he permitted to them also the use of Instrumentall Musick by harp and psaltery August is very frequent in drawing that Jewish custome to anagogicall allusions in his Enarrations on the Psalmes particularly on Psalme 57. and 68. which to him are 56. and 67. Yea the Papists great Annalist Casar Barronius ad annum Christi 60. pag. 666. a. 37. is constrained to acknowledge partly because of that forecited testimony of Justin Martyr partly because of another which he cites out of Augustine on Psal 32. to us psal 33. That Organicall Musick had no place in the Church either in Justin Martyr or Augustin's dayes I like well Barronius own phrase ab ecclesie modulatione fuisse proscriptam That this Instrumentall Musick was banished out of the Church religious Melodie The testimony of Augustine cited by Barronius is this Nonne id egit instituti● in nomine Christi vigiliarum istarum ut ex isto loco cytharae pellerentur But Augustine hath as expresse a testimony a little after which I thought good to adde Nemo saies he se convertat ad ergana theatrica quod ei jubetur in se habet sicut alibi dicitur In me Deus vota tua quae reddam laudationes tibi That is Let no man betake himself to theatricall organs thou hast within thy self O man what God requires of thee according to that which is elswhere said Thy v●wes are upon me O God I will re●der praises ●nt● thee psal 56. 12. But what need I more seing Bellarm. lib. 1. de honis operibus cap. 17. Confesses That Organicall Musick got first entrie into the Christian Church onely in the dayes of Pope Vitalian ann Christi 660. according to Platina or saies hee if wee will credit Almoynus lib. 4. de gestis Francorum not untill the days of Lodovicus Pius 820 years after our Lords Incarnation Nota secundo says Cajetā in 2. 2. q 91. in art 1. et 2. quod tempore D. Thoma eccle ●●a non utebatur organis And which is yet more Aquinas in secunda se●undae quast 91. art 2. spareth not to say That the Christian Church mak●t● not use of Psalters harps or such like instruments in praising the Lord lest she should seem to Judaize And Cajetan commenting on that place of Thomas observes That the Church did not use Organicall Musick in the dayes of Aquinas That doctrine of Aquinas and Cajetan's observe thereupon netles exceedingly the later and more superstitious schoolmen But the more sober sort of papists themselves as Erasmus Caj●tan Lindanus and others have lamented the prophanation of the worship of God by their Organicall Theatricall Musick as serving more to tickle vidi ego sait es Hosp U. S. aliquoties magna cum admiratiōe plurim●s e ●emplis exeuntes quamprimū dulcis Organ●rum sonus cessasset tātam devotionem in animis homini●●̄ concitarat the senses with carnall delight then to edifie the soul In so much that Suarez the Jesuite a violent defender of this superstition in his second tom de virtute et s●atu religionis lib. 4. cap. 8. confesseth That it is not used in the Popes Chappell Quia non tam gravis judicatur because it savours not of such gravity If it savour not gravity why use they it in their Cathedral Churches why is it at all permitted in the Worship of God under the Gospell I can commend no better paterne to Christians under the Gospell then the example of Christ and his Apostles I find them singing Hymns and Psalmes Math. 26. 30. Acts 16. 25. and recommending vocall praises to Christians That place is remarkable and apposite to the work of the day Eph. 5. 18. 19. Be not drunk with wyue wherein there is excesse a head distempered with wine is more fit to sacrifice to Bacchus then to praise the most High God But be filled with the Spirit sure they have need of rich supplies and influences of the Spirit who would be about this heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpreters do varie in expounding these three words But generally they agree that by them the Apostle understandeth all manner of spirituall songs whether Eucharistick Didascalique Prophetique Threnetique c. see Gomar Bodius on the place and Angelicall duty of praise Then he addeth Speaking to your selves in Psalmes and Hymns and spirituall songs singing and making melody in your hearts to the Lord. A parallel exhortation to this Col. 3. 16. Neither is that unlike Jam. 5. 13. Is any man afflicted among you let him pray Is any man merry

v. 3. at last be had 14000 cap. 43. v. 12. at first he had 3000 camels cap. 1. v. 3. at list he had 6000 cap. 42. v. 12. and so the spirit of God goes on cap. 42. doubling his estate in his latter dayes beyond what it was before For reasons take these few hints The Lords does so Reason first First to shew his Almighty power that he can help at a dead lift even when creatures are laid in the depths of the earth Reasō secōd Secondly to manifest his faithfulnes that he is a God who keepeth promise Providence may seem to crosse promises for a season yet the Lord is ever myndfull of his promise and therefore in end will suffer nothing to fall to the ground of all the good word which he hath spoken Reasō third Thirdly To engage those whom he thus signally exalteth to tune up a song of praise to him Psalm 40 2. The Lord brought me up out of an horrible pit and out of the myrie clay and set my feet upon a rock and established my goings Now what was the result of his deliverance is subjoined v. 3. He put a new song in my mouth even praise to our God Reason 4 And Fourthly to engage them to be zealous for him and his interests Sure it becomes them ●●● whom the Lord hath done great things to say Quid retribuam Demino What shall I render to the Lord Psalm 116. 12. Vse The poynt might afford many uses specially for the consola●tion and strengthening of the hands of afflicted ones but these I forebeare to day Only this one We have to remember to day to the Lords praise as signall a providence in exalting Our SOVERAI●N Lord the KINGS MAIESTY to the throne of his ROYALL FATHER of eternall memory as either David or any Prince mentioned in sacred or prophane history did ever meet with If ye consider first the low and lamentable condition to which his Sacred MAJESTY was brought these diverse years ●bygone Secondly The manifold attempts with great and potent Armies for his deliverance all which were blasted Thirdly The unexpectednes of this revolution surely When the Lord turned our captivity we were as those who dreamed Psalm 126. 1. Fourthly the poynt of tyme when the Lord appeared namely when our confusions wer like to be greater our yoke heavier then ever So that at evening tyme as Z●ch speaketh c. 14. 7. when all were fearing mid-night darknes The Lord hath made light to arise And Fifthly which is no lesse admirable then any of the former that so great a change should be carried on without blood There have been many strange changes in Britaine within these twenty years but surely none like to this wherin the gracious hand of divine providence hath so signally appeared Verily we may sing and say with our Royall Psalmist Psal 118. 22. 23. 24. The stone which the builders refused is become the head of the corner This is the Lords doing it is marvellous in our eyes This is the day which the Lord hath made we will be glad and rejoyce in it Now that I may close this doctrine and withall the second Three hopefull desires branch of the text there are three things which from my heart I both wish and hope from the Lord to his MAJESTIE they ought to be all our desires and hope in his behalfe The first is that the promise of my text may be fulfilled in him viz. That the Lord would increase his greatnes and confort him on every side that he may be the most glorious renowned trulie blessed KING that ever Britaine injoyed I wish that Patriarchall Blessing to him which Jacoh Propheticallie pronounced upon Ioseph Gen. 49. 25. 26. The Blessings of heaven above The Blessings of the depth that lyes under The Blessings of the breasts and of the womb Blessings beyond all the blessings of his progenitors unto the utmost bound of the everlasting hils be upon the head of our Ioseph upon the Sacred head of our Gracious SOVERAIGN whom the Lord hath separated to rule ever TERTUL Apolog c. 30. Denique sine monitore quia de pectore oramus Note here that from this phrase sine Monitore quia de pectore some learned men have observed that CHRISTIAN'S in Tertullians time did not wholly tye themselves to stinted liturgicall formes in prayer precantes su●us semper pro omnibus Imperatoribus vitam illis prolixam Imperium securum domum tutam exercitus fortes Senatum fidelem populum probum orbem quietum quecunque hominis et CAESARIS vota sunt his people in these Nations Blessed be he in his Royall Person In his Counsels and Government in his Allyes abroad in his Subjects of all ranks at home in his Parliaments Armies Navies Nobilitie Gentrie Borroughs Ministers of the Gospell c. Let him be blest Bonis Throni et Scabelli Poliet Soli both with Blessings of the throne and of the footstool with an eminent measure both of Saving graces and Kingly graces with length of dayes a flourishing Crown with Loyal subjects with a thriving Gospell Church with pure spirituall ordinances throughout his Dominions Thus shall the promise of the text be accomplished His greatnesse shall be increased he comforted on every side My second wish which also I hope is that with David in my Text He may look on the Lord as the God of all his mercies and first Fountain of them DAVID doth not attribute these great things which here he expects either to Joabs gallantry or Hushai's policy though both wer greatly instrumentall in this deliverāce of David in overturning this cōspiracy of Absolom But he looks above all unto God as the first Spring the first wheel the first Mover THOU O Lord said he shalt quicken me againe THOU shalt raise me up THOU shalt inerease my greatnes THOU shalt cōfort me on every side GOD was all in all to him IT is far frō my purpose to undervalue the atchievments of Instruments or to derogate in the least from the high respect that is due to them Succeeding Generations will blesse that truely Noble Valorous and Loyall GENERALL MONCK Whom God hath chiefly honoured as an Instrument in the work Neither should Hushas's be forgotten who by counsel have been assisting I hope these who have been most instrumentall have learned Christ better then to offend that I say The Lord should be looked to as the first Authour of all Nay themselves must will acknowledge all their instrumentality to be of Him O so signally as the Lords hand hath appeared therefore let Him above all be looked to and this will help through his blessing to the sanctified improvment of these late mercies But my third desire which I likwise waite and hope for is That OUR SOVERAIGN like another DAVID may be Zealous for God and the precious interests of the Gospell O how zealous was David for the Lord psal 69. 9. The zeale of thy