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
A70321	A view of the nevv directorie and a vindication of the ancient liturgie of the Church of England in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other.	Hammond, Henry, 1605-1660.; Charles I, King of England, 1600-1649.; England and Wales. Sovereign (1625-1649 : Charles I). Proclamation commanding the use of the Booke of common prayer.	1646 (1646)	Wing H614B; ESTC R2266	98,033	122

allow'd him the benefit of it Sect 31 The like might be added of those two other in the administration of the Sacrament of the Lords Supper the former before the Sacrament beginning with Lift up your hearts and ending with the Holy holy holy Lord God of Hosts c. a forme to be found with little variation both in S. Jameses S. Basils and S. Chrysostomes Liturgy the other after the Sacrament Glory be to God on high c. called antiently hymaus Angelicus the Angelicall hymne from the first part of it which was sung by Angels and both these such ancient pure excellent composures in themselves and so fitly accommodated to the present businesse and all that I have named so farre from any appearance of evill so free from any the least objection of any the most petulant malicious calumniator as far as I yet ever heard so well-becoming a Congregation of Saints who by praising God in the Church should practice before hand and fit themselves for the singing of Hallelujahs perpetually in heaven and in the meane time beare the Angels company here who Saint Chrysostome tells us sing all the hymnes with us that 't is little better then fury savouring much of the temper of that evill spirit on Saul that was exorcized with Davids Musicke and therefore may be allowed to have malice to that and the like ever since to think it necessary to throw this piece of heaven out of the Church Sect 32 3. For the Doxology so constantly annexed to many parts of our service in these words wherein the people either are to begin or answer Glory be to the Father c. It is an ancient piece of very great consideration the former versicle of it being at 't is affirmed by good authorities composed by the first Councell of Nice and appointed by them to be used in the Church as a lesser Creed or confession of the Trinity and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consubstantiality of the Sonne and Holy Ghost with the Father at which it hath therefore antiently been the custome to stand up confession of God being a praising of him as the word in other languages imports to which therefore that posture is most due which may well passe for no fable because 't is cleare that soon after that time Flavianus sang it aloud in the Church of Antioch as appears by Zozomen and Theodoret and if we may believe Nicephorus St. Chrysostome joyn'd with him in it Of this Philostorgius the Arrian Historiographer tells us An. 348. Flavianus having gotten a Congregation of Monkes together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the first that began that forme of Doxology others using that other Forme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory to the Father by the Sonne in the Holy Ghost making the Son inferiour to the Father and the Holy Ghost to the Sonne as Eunomius and Eudoxius did which it seems Philostorgius himself most approv'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith his Epitomator of him others not as Gotofred mends his Copy and reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as the Oxford Manuscript 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory to the Father and the Son in the Holy Ghost These two severall Forms and some say a third in the Sonne and the Holy Ghost were it seemes proposed against Athanasius in the Councell of Antioch An. Dom. 341. and by men of severall perswasions used in the Church of Antioch as a Character by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they exprest their severall opinions saith Zozomen l. 3. c. 19. and l. 4. 27. by so doing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one applyed the Psalme or Hymne to the end of which as now with us it was it seems then annext to his opinion In which narration of Philostorgius we have no reason to suspect any-thing but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Flavianus was the first that sang it wherein his favour to the Arians might make him partiall or the truth might be he was the first that sang it at Antioch for there Athanasius was in a Councell condemn'd and so still the Forme might in other places be used more antiently This first verse being on this occasion brought into the Church as a testimony and Pillar of the Catholick verity against the Arians and annext by ancient custome to the end of the Psalmes in the Liturgy St. Jerome or some body before him being moved by the noise of the Macedonians who accepted against that part of it concerning the Holy Ghost affirming that that Doctrine of the Divinity of the Holy Ghost was novell is said to have beene the Author of adding the other verse or line to the former in opposition to them As it was in the beginning c. to signifie this to be the ancient Catholick no new private doctrine or opinion and yet that it was very near if not as ancient as the former may be guest by what Theodoret l. 2. c. 24. saith of Leontius Bishop of Antioch that he was wont to say to himselfe the Arrian Doxology so softly that no word could be heard by him that stood next but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever the close of the second line and this saith he while Flavianus who opposed him was a Lay-man And if this be a time wherein such Formes as these which besides giving glory to God do secure and defend the Catholick Doctrine of the Trinity against all antient or moderne Arrians and Macedonians are necessarily to be cast out as hinderances to growth and edification sure the design is only to plant Heresies in the Church to which alone that may prove impediment but nothing else Sect 33 Having said this 't will not be needfull to adde concerning the fourth head more then only the acknowledgement of my wonder and astonishment why the same calamity and tempest that carried away this lesser Creed should also be able to raise so fierce a Torrent as to drive and hurry with it the three larger Creeds also especially that not only of the Nicene Fathers but of the Apostles themselves Against the matter of which I have not heard that the Presbyterians have any objection and sure the Beads-mans Divinity that turnes the Creed into a Prayer hath not only concluded the use of it to be a stinting of the Spirit What the effect of this part of Reformation is likely to be will not be hard to divine even Barbarisme and Atheisme within a while the turning God and Christ and all the Articles of the Creed out of mens braines also and not as yet it is only out of their hearts what is the necessity of doing it will not so easily be resolved even by him that hath imbibed the Assemblers principles unlesse it be to gratify the Separatists who are profest denyers of one Article that of the Holy Catholick Church resolving the end and the effect of the Holy Ghost's descent to have been only to constitute particular Congregations and none