Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	ghost_n	son_n	trinity_n	2,658	5	10.0265	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16547	An exposition of al the principal Scriptures vsed in our English liturgie together with a reason why the church did chuse the same / by Iohn Boys ...	Boys, John, 1571-1625.	1610 (1610)	STC 3456.7; ESTC S221	104,165	134

that according to the multitude of his rich mercies hee would pardon all our old sinnes and then put into our mouth a new song that as the seruice is holie the time holie the place holie so we likewise the persons holie who sing Holy holy holy c. Deus faciat t●m commodum quàm Ecclesia fecit accommodum Our fathers in this imitated the learned Hebrew Doctors inioyning that this verse should be said at the beginning of euery prayer in tractatu Berachoth that is their Liturgie being the first part of the Talmud as Pet. Galatinus lib. 1. cap. 5. do Arcanis Saxtus Sene●sis Bibliothec. lib. 2 pag. 121. My lips A part for the whole sufficient abilitie to praise God Ex abundant●a cordis os loquitur He doth intreate God then as before for a cleane hart and a right spirit that his old ioyes of conscience may bee renued and all the whole man throughly repaired a good desire to begin a ready will to continue a constant resolution to end in Gods holie seruice The key of the mouth ought not to stand in the doore of the lippes but to be kept in the cabinet of the minde For the heart of fooles is in their mouth but the mouth of the wise is in their heart Dauid therefore doth desire first a new soule then a new so●g The tongue is ambassadour of the minde as often as we speake without meditation before so often the messenger runneth without his errand And idle words are not little sinnes of which one day wee shall giue great account The mind then and the mouth must goe together in ciuill communication hee that will not speake idlely must thinke what he speakes and he that will not speake falsely must speake what he thinks In holy deuotion God must be praised vpon w●ll tuned Cymbals and loud Cymbals in his quier first tune well a prepared heart then ●ound well a cheerfull tongue like the pen of a ready writer Albeit mentall praier at sometime and in some place be sufficient yet vocall in Gods publike worship is necessary to stir vp and blow the coales of zeale both in our selues and others Open lips in open seruice Why 3. part That my mouth may shew thy praise That as of thee and through thee and for thee are all things so to thee may be prais● for euermore See Pater Noster God is of himselfe and in himselfe so great so good as that we cannot any way detract or adde to his glory Nec ●elior si 〈◊〉 nec deterior si vituperaueri● I answere though we cannot make Gods praise greater in it selfè yet we may make it s●eme greater vnto other it is our du●ie to she●forth his praise in all our words and actions too for albeit we cannot make a new God and a new Christ as the Papists d●e yet o●r good example and gratious speech may make l●t●le Christ a grea● Christ occasion all those with whom we conuerse to magnifie the Lord now who little regarded him before See the 〈◊〉 This annunciation of praise consists of often repetition and particular enumeration of Gods especiall goodnesse towards vs. Augustine therefore doth glosse the text thus La●dem tuam qu●a creatus s●m Laud●m t●am quia vt consi●erer iam monitus sum La●dem tuam quia peccans non derelictus sum Laudem tuam quia vt secur●s essem mundatus sum Hugo c●mprehends all which concernes vs all in foure words God is to be praised qui Creator 〈◊〉 esse Conseruator in esse Recreator in 〈…〉 Glorificator in optimo esse qui non reddit Deo faciendo quod debet reddet ei patiendo quod debet The whole text doth teach all men generally the language of Cana●n that is what and how to speake that their mout● may glorifie God and edifie their brethren Especiall● Pastors to minister a word in time to the weary so to tune their notes as that they may be like apples of gold 〈…〉 of ●iluer In all their sermons to preach Iesus for Iesus hunting not after their owne but his glory Lord open my lips that my mouth may shew not My praise but Thy praise saith Dauid Gloria Patri THis Hymne is of good credit and great antiquity Ramus acknowledgeth ingenuously both It is a paraphrastticall exposition of that excellent spe●ch Rom. 11. 36. Of him and through him and for him are all things to him be glory for euer Amen vsed in the Church to manifest our sound iudgement in matter of doctrine concerning the sacred Trinitie We must saith Basil as we haue receiued euen so baptize and as we baptize euen so beleeue and as we belieue euen so giue glory Baptizing we vse the name of the Father of the Sonne of the holy Ghost confessing the Christian faith we declare our beliefe in the Father and in the Sonne and in the holy Ghost ascribing glory to God we giue it to the Father and to the Sonne and to the holie Ghost And howsoeuer Anabaptisticall Antipodes out of their ambitious humour to contradict all other and heare themselues only speak would haue thrust out of the Church all solemne set formes of holy seruice yet Gloria Patri stands still and like a true Martyr doth shew the greatest counteuance in lowest estate For antiquitie such as looke lowest affirme that it was ordained first by Damasus ann Dom. 376. Others that it was enacted in that famous Councell of Nice consisting of 318. Bishops vnder Constantine the Great an 320. ●aebadius in lib. aduersus Arrian insinuates that it was vsed in the Church long before The curious in this point may further examine Bellarmine and that Oxenford of learning Master Richard Hooker Venite exultemus Domino IT is euident not only by Church history but also by the Scripture that Psalmes haue alwaies taken vp a great roome in diuine seruice Mat. 26. 30. 1. Cor. 14. When you come together as euery one of you hath a Psalme Let not any then wonder at our often Psalmodie both after and before the word expounded and read and sometime interlaced betweene both A custome continued in all other reformed Churches of Scotland France Flanders c. Aboue all other Psalmes our Church hath fitly chosen this as a whetstone to set an edge vpon our deuotions at the very beginning of publike praiers in the Temple teaching plainly for what matter and after what maner it behoueth vs to serue God in his Sanctuary For it consists of two parts 1. An exhortation to praise God in the 1. 2. 6. verses 2. An allegation of causes why we should doe this and they bee taken either from his Mercies In generall for creating and ruling the whole world 3. 4. 5. In particular for electing his Church 7. Iudgemēts in the 8. 9. 10. 11. setting before their eies a

world is a schoole where in a generall storie God alwaies reades dumbe lectures of his glorie Plato called it Gods epistle the renowned Hermite Antonius a booke wherein euery simple man who cannot reade may notwithstanding spell that there is a God It is the Shepheards Kalender and the Ploughmans Alphabet This appertaineth essentially and generally to the whole Trinitie for the Father is not onely Creator and Almightie but the Sonne and holy Ghost The creation in the masse of the matter is attributed to God the Father in the disposition of the forme to God the Sonne in the preseruation of both to God the holy Ghost It is said of God personally Father Sonne Holy Ghost The Father is the first not in any prioritie of nature or honour or time but order or as the schoole Prioritate originis according to that of Athanasius in his Creed The Father is of none the Sonne is of the Father alone the holy Ghost of both I will send saith Christ from the Father euen the Spirit of truth Ego mittam à Patre spiritum Ostendens quòd pater est totius diuinitatis vel si m●lius dicitur deitatis principium Adore simply rather then explore subtilly this ineffable mysterie Scrutari temeritas est credere pietas est nosse vitaest Bernard de considerat ad Eugenium lib. 5. He is father of Christ by nature singulariter Good men by adoption specialiter All men and all things by creation generaliter as y ● worke is appropriated vnto him in regard of his power And in Iesus Christ his onely Sonne our Lord. That which concerneth the second person is more largely set downe then all the rest teaching vs hereby that as we should respect other doctrine so this in more speciall sort as being the center of all the Creed and Scriptures circumference 1. Cor. 2. 2. This person is described by his Titles 1. Iesus 2. Christ. 3. His onely Sonne 4. Our Lord. Estate of Humiliation Incarnation Passion Exaltation 1. Iesus is his proper name giuen him by the Angell Other if any haue the very name were typicall Sauiours only Iesus Naue the figure of Christ as a King Iesus Sydracke the figure of Christ as a Prophet Iesus Iosedecke the figure of Christ as a Priest Augustine Eusebius and generally all expositors vpon the 3. of Zucharie This sweet name containes in it a thousand treasuries of good things in delight whereof S. Paul vseth it fiue hundred times in his Epistles as Genebrardus obserueth 2. Christ His appellatiue title of office and dignitie Concerning these two titles Iesus and Christ see the Gospell Dom. 1. post Natiuit 3. His only Sonne which implieth that he is God Iohn 1. 1. A distinct person from the Father Mat. 28. 19. God because he is a son not as other by fauor but by nature whatsoeuer the Son receiueth of y e Father he receiueth it by nature not by grace he receiueth not as other apart but all that the Father hath sauing the personall proprietie Only sonne Called the first begotten in respect of his mother and humane nature onely begotten in respect of his Father and diuine nature For the holy Spirit is not begotten but proceeds as the Scripture doth distinguish Nasci est à potentia intelligente quia filius cogitatione nascitur est ●mago patris at procedere est à voluntate quia spiritus sanctus est amor c. I belieue Lord helpe mine vnbeliefe The coniunction And prooueth that the Sonne is equall with the Father as concerning his Godhead and yet a distinct person Alius personaliter nowaliud essentialiter I beleeue in God the Father And in Iesus Christ. Our Lord as our Creator Redeemer Gouernor as head of the Church Eph. 4. 5. Suetonius obserueth that Augustus refused the name of Lord. Orosius notes that it was at that time when Christ was borne that all Lordship might be giuen vnto him See Epistle Dom. 17. post Trinit Christs incarnation is Israels consolation for all sound comfort stands in happinesse all happinesse in fellowship with God all fellowship with God is by Christ who for this cause being very God became very man that he might reconcile God to man and man to God he became little that we might be great the Sonne of man that we might be the sonnes of God His incarnation hath two parts Conception Birth Conceiued by the holy Ghost Works of power are attributed to the Father of wisdome to the Sonne of loue to the holy Ghost Wherefore because this was a worke of highest loue in God toward mankind it is ascribed especially to the holy Spirit Luke 1. 35. The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee Signifying hereby that this mystery cannot be seene cleerely therefore not to be examined curiously S. Augustine calles it a sweet coniunction where speech is husband and eare wife Meaning that as soone as the blessed Virgin assented to the Angels message she conceiued Birth I make Christs incarnation a part of his humiliation because there can be no greater abasement then that hee who thundred in the cloudes should cry in the cradle swadled in a few ragges whom the heauen of heauens could not containe that the eternall Word should become an infant that he who was the father of Mary should be now the sonne of Mary The Scripture tels vs how man comes foure waies into the world 1. By the helpe of man and woman as all are vsuallie borne 2. Without any man or woman and so the first man was created 3. Of a man without a woman and so was Eua made 4. Of a woman without a man and so was Christ borne Of the Virgin Mary Where the mother of Christ is described by her Name Mary Surname Virgin The new Iesuits and old Friers haue many wonderfull extrauagant conceits of this name let it suffice that it is added in the Gospell and Creed to shew that Christ came of the linage of Dauid and that therefore he was the true Messias as God had promised and prophecied by the mouthes of all his holy seruants Virgin A perpetuall Virgin Before In After Christs birth Before his birth against 1. Iewes 2. Gentiles 3. Cerinthians Vnto the first we say with Cyril Pariet Aaronis virga sine semine non pariet virgo sine semine aut vtrumque negate aut vtrumque concedite Against the second we haue Ficta Qui enim è Iouis cerebro Mineruam ex eiusdem femore Bacchum falsò prognatum esse fabulamini quomodo ex vtero virginali Christum nasci dicitis impossibile Facta Quoniam animalia multa sine commistione generantur And Plutarch in the life of Numa spake like an Angell Incredibilo non est vt