Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	john_n	son_n	20,120	5	6.1565	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56195	A rational account why some of His Majesties Protestant subjects do not conform to some exuberances in, and ceremonial appurtenances to the Common prayer published for the instruction of the ignorant, satisfaction of all contenders, and the churches union in Gods publick worship.	Prynne, William, 1600-1669.; Stucki, Johann Wilhelm, d. 1607. Antiquitatum convivialum. Liber 2, cap. 26, De vestitu conviviali.	1673 (1673)	Wing P4048; ESTC R7507	105,873	159

the single rehearsal of one or more of these sacred Texts of Scripture at the beginning middle or end of Morning or Evening Prayer viz. 1 Iohn 5. 7. There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one Mat. 28. 19. All power is given unto me both in Heaven and Earth Go therefore and teach all Nations baptising them in the Name of the Father and of the Son and of the Holy Ghost Rev. 4. 8. Holy Holy Holy Lord God Almighty which was and is and is to come Iohn 1. 1 2. In the beginning was the Word and the Word was with God and the Word was God the same was in the beginning with God Heb. 13. 8. Jesus Christ yesterday and to day and the same for ever Rev. 1. 8. I am Alpha and Omega the beginning and the ending saith the Lord which is which was and which is to come Rom. 9. 5. Christ who is over all God blessed for ever Amen Prov. 8. 22. 23. The Lord possessed me in the brginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was when there were no depths I was brought forth before the hills was I brought forth c. When he appointed the Foundations of the earth then I was by him as one brought up with him I was daily his delight rejoycing alwayes before him Whether these Texts rehearsal would not far more clearly satisfactorily manifest testifie our judgement concerning the right worship eternal being generation and Deity of Christ than this invention and frequent repetition of Glory be to the Father c. being no Canonical Scripture as these Texts are and a mere humane invention wherein the first Inventors were much divided among themselves Besides the soundnesse of our Faith in the blessed Trinity and our Saviours eternal Generation is more fully clearly expressed every Morning and Evening Prayer by the rehearsal of the Apostles the Nicene Athanasius Creeds inserted into the Common-Prayer-book by the very beginning of the Letany read every Lords day Friday and Wednesday by the form of Baptism constantly used every day in great Parishes and by the Psalms Lessons Collects Epistle and Gospel on Trinity Sunday than by Gloria Patri c. Therefore it may very well be spared as a needless superfluity in our Church 7. This Addition to Gloria Patri by the Council of Vasio As it was in the beginning is now and ever shall be world without end Amen on purpose to expresse the eternal being and generation of Christ and refute those Heretiques who denyed it if judicially examined is very defective in it self and incongruously annexed to Glory be to the Father For 1. there is no mention at all of Christ not one syllable in it concerning his eternal generation as there is in Prov. 8. John 1. and other fore-cited Texts 2ly It seems clearly to exclude Christ and to relate to something else As IT not Christ was in the beginning is now and ever shall be imports 3ly Christs eternal generation in the beginning cannot properly be said is now and ever shall be world without end without some incong●uity and contradiction 4ly As it is coupled with the precedent clause Glory be to the Father and to the Son and to the Holy Ghost it must necessarily relate to the three persons alike and not to Christ alone much less to his eternal Generation of which there is no mention in the first clause For since the Father and the Holy Ghost are not begotten but only the Son and this Clause refers to the Father and Holy Ghost as much as to the Son it cannot peculiarly express or declare the eternal Generation of the Son but rather the eternal being and immutability of the Father Son and Holy Ghost in a true Grammatical and Logical construction 5ly Any Heretique may easily evade this Clause by applying it onely to the Father who is first or to the Holy Ghost last mentioned in Gloria Patri and not to the Son 6ly The illiterate Vulgar yea Ignorant reading Priests Vicars Atheists do no waies understand it of the Sons eternal being and Generation but rather in a literal and quite other sence than the Original Contrivers of it intended even according to the sence and language of those Atheistical S●●f●ers prophecyed of by St. Peter in these last dayes who hold the World to be eternal and to have no end contrary to Psal 102. 25 26 27. Hebr. 1. 10 11 12. Isay 34. 4. Mar. 13. 19 40 49. c. 34. 3 c. 1 Pet. 4 7. 2 Pet. 3. 6 to 14. Rev. 6. 12 13. saying Where is the promise of Christs coming to judgement for since the Fathers fell asleep ALL THINGS CONTINUE AS THEY WERE FROM THE BEGINNING and do so now and ever shall do world without end whose Atheistical Scoff and Opinion these words do more serve to justifie and corroborate than the eternal Generation of our Saviour Therefore not fit to be still continued in our Church now there are so many Atheists prophane Sco●fers and Deriders of Christ's second comming and the worlds approaching Dissolution whom Peter largely refutes 2 Pet. 3. 6 to 14. 8. If the use of Gloria Patri c. was first instituted and inserted into publick Liturgies as some conceive to render Glory and Praise to God and the Trinity in Unity no doubt this may be far better and more effectually performed without the least exception by the recital of the Song of the Angels and Heavenly host at our Saviours Nativity Luke 2 14. and that of Luke 19. 38. Glory to God in the Highest c. inserted into the Common Prayer and repeated at every Celebration of the Lords Supper with some additions of like nature prescribed to be used in Churches and Liturgies by Pope Telesphorus in the year 139. long before the invention or prescription of Gloria Patri by Pope Damasus Of Rom. 11. 36. Of him and through him and for him are all things to him be glory for ever Amen of which Doctor Boyes and others make Glory be to the Father c. a mere Paraphraitical Exposition Gal. 1. 4 5. According to the will of God and our Father to whom be glory for ever and ever Amen 1 Tim. 1. 17. Now unto the King eternal immortal invisible the only wise God be honour and glory for ever and ever Amen 2 Tim. 4. 18. And the Lord shall deliver me from every evil work and will preserve me unto his Heavenly Kingdom to whom be glory for ever and ever Amen Heb. 13. 20 21. Now the God of peace that brought again from the dead our Lord Jesus c. make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Rom. 16. 27. To God only wise be glory through Jesus

this most joyfull triumphant Solemnity of Your CORONATION the Form whereof I humbly dedicated and presented to Your Majesty soon after your Glorious return to Your Royal Pallace shall contribute any assistance to the accomplishment of Your Majesties healing uniting Design of all disagreeing parties in points of Ceremony Liturgy Worship the only end of its Compiling and publishing I shall heartily blesse God for its good success and alwaies continue my cordiallest daily Prayers to the King of Kings for Your Majesties long most pious just peaceable glorious reign over all your Dominions upon Earth for the advancement of the true reformed Religion the protection of all real zealous Ministers Professors of it and all Your Subjects Tranquillity Felicity till You shall exchange that fading Crown of pure Gold which GOD himself hath now set upon Your Anointed Head to the unspeakable Joy of all Your Loyal Subjects maugre all Oppositions Conspiracies of Men or Devils to prevent it and that with greater Magnificence Splendor than any of Your Royal Progenitors have been Crowned which God grant You alwaies to wear with most transcendent Renown for an eternal Crown of Glory in the Highest Heavens which fadeth not away Your MAJESTIES most humble devoted Subject and Servant WILLIAM PRYNNE Lincolnes Inne Apr. 23. 1661. A short sober pacifique Examination of some Exuberances in and Ceremonial Appurtenances to the Common-Prayer ALthough I have in my judgement and practise alwayes approved the use of set-forms of publick Prayers and Administration of the Sacraments in Churches as warranted by Scripture the antient practise and Liturgies of the Greek Latine Gothick Aethiopick and other Churches some whereof are spurious Impostures others interlaced with modern Sophistications and Superstitions by Popish Innovators and of all or most Churches at this day throughout the Christian world whether Episcopal or Presbyterial Papists or Protestants and albeit I was never an Oppugner of or Seperatist from the Book of Common-Prayer and administration of the Sacraments established in the Church of England whereunto I have constantly resorted yet I must ingeniously professe I am clear of opinion 1. That a set sta●ding form of Common-Prayer and Sacramental Administrations is not absolutely necessary for the being though convenient for the well-being and unity of a National Church Therefore not to be prescribed as a thing of absolute indispensable necessity but only of conveniency decency as tending to publick unity 2. That there are and may be several set-forms of publick as well as of private Prayers and Devotions used in several Provinces Kingdoms National Churches and that all Churches Nations are no more obliged to used one form of publick Prayer and Administration of Sacraments than all private Christians are to use the self-same form of private Prayers in their several Families Closets or one kind of Grace before and after meat but are all left at liberty to embrace or establish what forms they deem most beneficial for the Peoples spiritual edification best conducing to their salvation and union in Gods publick worship 3. That no one form of publick Liturgy is so compleat exact or unalterable but that upon grounds of Piety Prudence and sundry emergent occasions it may be altered varied amended or totally set aside and a new form of Common-Prayer established in its stead as Pope Pius the 5. and Clement the 8. acknowledg being only of human and Ecclesiastical not Divine institution 4. That the prescription or use of set-forms of publick Prayers ought not to suppresse discontinue interrupt or disparage the exercise of the gift or grace of conceived extemporary Prayers or Thanksgivings by Ministers and other Christians in publick or private upon ordinary or extraordinary occasions nor yet to hinder or disturb the constant preaching of the Word in season and out of season as is evident by the whole Book of Psalmes the special Prayers and Thanksgivings of Moses David Solomon Nehemiah Ezra Hezekiah ●a●iel Jeremiah in the old and of Christ and his Apostles recorded in the new Testament being all compiled and used upon extraordinary occasions the publick Prayers in the Primitive Church never secluded or diminished the use of private conceived prayers or preaching Therefore they should not do it now 5. That the bare-reading or chanting of Common-Prayers in the Church which every Parish-Clerk Chorister Singing-man Scholar or Parishioner who can read may and can perform as well as any Archbishop Bishop Dean Prebend or Minister and wearing of Canonical Vestments is no principal part of a Bishops or Ministers Duty as many now of late suppose it but only the constant frequent preaching of the Gospel and administration of the Sacraments wherein too many Bishops and Ministers are over-negligent as if it were the least part of their Function when as their Ministerial and Episcopal Office consists principally therein as is evident by Christs own first and last Missions of and charges to his Disciples Goe ye into all the world and preach the Gospel to every Creature Teach all Nations baptising them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you By Christs and his Apostles daily constant preaching the Gospel publickly and from House to House in all places where they came without intermission By Pauls asseverations Christ sent me not to baptise that is principally or in the first place nor yet to read or chant Common-Prayer in a Cathedral Tone ●ut to preach the Gospel For though I preach the Gospel yet I have nothing to glory of for necessity is laid upon me yea Wo is unto me if I preach not the Gospel And that dreadful injunction of God himself by Paul to Timothy whom our Bishops and their Chaplains as well in their late as former Consecration Sermons and Discourses will needs make to be a Diocaesan Bishop or Metropolitan by Divine institution upon whom they found their Episcopacy and therefore must be equally lyable to this injunction as well as Timothy I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom preach the Word be instant in season out of season rebuke reprove exhort with all long-suffering and doctrine Do the work of an Evangelist make full proof of thy Ministry Thus seconded by his Charge to the Bishops of Ephesus Take heed therefore unto yourselves and to all the flock over the which the Holy Ghost hath made you Bishops to feed the Church of God by teaching publickly and from House to House which he hath purchased with his own blood The due consideration whereof should terrifie and amaze all Non-preaching or Rare-preaching Bishops and Ministers who● by their Curates or Choristers read● or sing Common-Prayers once or twice every day or Lords day at the least and yet seldom personally preach the Gospel

the end of every Psalm and in the middest or end of some Prayers Canticles Songs Scriptures to which God never annexeth it and at the close of Athanasius his Creed THe first thing I shall here examine is the reasonablenesse and Grounds of this Rubrick in the beginning of the Book of Common-Prayer At the end of every Psalme throughout the year and likewise at the end of Benedictus Benedicite Magnificat Nunc Dimittis and after O Lord make hast to help us Quicunque vult O Lord arise help us and deliver us for thy name sake the Psalm for the Churching of Women c. shall be repeated Glory be to the Father and to the Son and to the Holy Ghost As it was in the ●●●inning is now and ever shall be world without end Amen Which is repeated especially where the Psalms are short six or seven times one after another every Morning and as oft at Evening Prayer and that by way of Antiphony and Respousals both by the Minister Clerk and People though the Rubrick prescribe it not but only orders the Priest to say it without the People or Clerk This Rubr●ick and practise seems very needless superfluous unreasonable offensive unlawfull and fit to be redressed to many judicious conscientious sober Christians who resort to Common-Prayers as well as to Seperatists from them upon these ensuing considerations 1. God himself never prescribed this form of Doxalogie nor annexed it to the end of any one Psalme much lesse of every parcel of Scripture Song or Canticle to which the Rubrick and Common-Prayer-book inseparably annex it when read in Churches Morning or Evening all the year long without omission or intermission which seems to many to be an Addition to Gods sacred Word of which the ignorant Vulgar and ignorant Priests repute it a Part as they do the post-scripts to Pauls Epistles expresly prohibited by God himself Deu. 4. 4. 2. c. 12 32. Josh 1. 7. Prov. 30. 6 Rev. 2. 18. Ye shall not add to the Word which I command you nor diminish from it that you may keep the Commandment of the Lord your God Adde thou not unto his Words lest he reprove thee and thou be found a lyer If any man shall adde unto these things God shall adde unto him the Plagues which are written in this Book Yea a making of our selves wiser than the only wise God who would have added Glory be to the Father c. to the end of every Psalm Song Scripture had he reputed it necessary or expedient for us to use and repeat it when they are publickly read in the time of his solemn worship 2. It seems to be a mere humane-invented will-worship and tradition never particularly prescribed non required in any part or text of Scripture in regard of manner form or frequent usage and so condemned by Matth. 15. 9. In vain do they worship me teaching for doctrines the commandements of men Isay 1. 12 13. Who hath required this at your hands Bring no more vain Oblations I am weary of them Col. 2. 20 22 23. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are you subject to Ordinances after the rudiments and doctrines of men which things have indeed a shew of wisedom in will-worship and humility 3. It was never thus used by Gods people in any parts of his publick worship in the Old or New Testament nor by any of the Apostles Primitive Churches Bishops or Christians for above 300. years after Christ Therefore not just to be so peremptorily enjoyned or practised now Al●uinus Mat. Westminster Mr. Fox others relate and Mr. Hooker Dr. Boyes confess Pope Damasus in the year of our Lord 376. or St. Jerom at his request as some fable was the first who introduced Glory be to the Father and to the Son and to the Holy Ghost appointing it to be repeated in the Church at the end of the Psalmes And Laurentius Bochel●us informs us That as it was in the beginning is now and ever shall be c. was added to Gloria Patri long after by the 2 d. Provincial Council of Vasio in France in the year of Christ 450. not before Seeing then God himself commands us To stand in the wayes and ask for the old Pathes where is the good way and walk therein and ye shall find rest for your Souls And to keep the old Commandement even the Word which we have heard from the beginning And Tertullian assures us Illud verius quod antiquius We ought not to follow this Innovation so long after the Apostles time introduced by a Popes authority 4. It was first inserted into and prescribed to be used in and by Popish Missals and Mass-books after every Psalme Hymne Prayer in the self-same manner as it is in the Common-prayer-book into which it was originally transplanted out of these Romish Missals as is evident by Officium Processionale secundum usum Sarum Missale Romanum ex Decreto sancti Concilii Tridentini restitutum Pii 5. Pontificis Max. jussu editum Salmanticae 1588. Rubricae Generales Missalis Missale Romanum Clementis 8. aucthoritate recognitum Antuerpiae 1630. Al●uinus Pontificale Caeremoniale Romanum 5. The frequent use and repetition of it after every Psalm Hymn some Prayers Creeds at least 8. Or 9. times every Morning prayer seems to be a vain babling and repetition prohibited by Eccles 5. 1 2. Prov. 10. 19. and Matth. 6. 6 7 8. And an imitation if not justification of the Papists use of the Ave Mary after every Pater noster which they have annexed to the Lords Prayer as well as Gloria Patri to the end of every Psalm and sacred Hymn with an addition to the Ave Maria it self which makes it a Prayer to her when as in it self it is but a bare salutation and prayer for her 6. This daily use and frequent repetition of Gloria Patri c. is a mere unnecessary superfluity and exuberancy which may well be spared for if it were originally introduced still continued in the Church only as a paraphrastical exposition of Ro. 11. 36. to manifest our sound judgement concerning the sacred Trinity against the Arrians as Mr. Hooker Dr. Boyes and other Patrons of it affirm And if As it was in the beginning c. was superadded thereunto by the 2 d. Provincial Council of Vasio and yet continued by reason of the incredulity and craft of Hereticks who blasphemously affirmed Dei filium non semper cum Patre fuisse sed à tempore caepisse That the Son of God was not alwayes with the Father but to have his beginning from Time as this Council and Bochellus assure us It is then humbly submitted to the judgement of all impartiall Christians who acknowledge glorifie and worship the Trinity in unity and believe the eternity of our Saviours generation whether