Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	king_n	lord_n	psalm_n	2,759	5	8.9674	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56208	A short sober pacific examination of some exuberances in, and ceremonial appurtenances to the Common prayer especially of the use and frequent repetitions of Glory be to the Father, &c., standing up at it, at Gospels, creeds, and wearing white rochets, surplises, with other canonical vestments in the celebration of divine service and sacraments, whose originals, grounds of institution and prescription, are here truly related and modestly discussed ... / by William Prynne, Esq. ...	Prynne, William, 1600-1669.; Stucki, Johann Wilhelm, d. 1607. Antiquitatum convivialum. Liber 2, cap. 26, De vestitu conviviali.	1661 (1661)	Wing P4081; ESTC R5455	105,415	150

Paraphrastical 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 Iesus c. make you perfect in every good work to do his will working in you that which is pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Rom. 16. 27. To God only wise be glory through I●sus Christ for ever Amen 1 Pet. 5. 10 11. But the God of all grace who hath called us into his eternal glory through I●sus Christ make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen Rev. 4. 9 10 11. c. 5. 12 13 14. And when those Beasts give glory and honour and thanks to him that sat on the Throne who liveth for ever and ever the 24. Elders fall down not stand up before him that sat on the Throne and worship him that liveth for ever and ever and cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created And I heard the voyce of many Angels round about the Throne and the Beastes and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands saying with a loud voyce Worthy is the Lambe that was slain to receive power and wisedome and riches and honour and glory and blessing And every Creature which is in heaven and under the earth and such as are in the Sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever And the four Beasts said Amen Rev. 7. 9 10 11 12. After this I beheld and lo a great multitude which no man could number of all Nations and kinreds of people and tongues stood before the Throne and before the Lamb cloathed with white robes and palmes in their hands and cryed with a loud voyce saying Salvation to our God which ●itteth upon the Throne and unto the Lamb And all the Angels stood round about the Throne c. and fell before the Throne on their faces not stood up and worshipped God saying Amen Blessing and glory and wisedom and thanksgiving and honour and power and might be unto our God for ever and ever Amen The reading or reciting of one or more of these Canonical Doxalogies at the beginning middle or end of Morning of Evening Prayers would certainly be more Canonical expedient usefull in and to our Churches and lesse subject to exceptions than this frequent Repetition of Gloria Patri c. a mere superfluous humane invention and tradition which ought to give place to these forecited sacred Texts 9ly The annexing of Gloria Patri to and repetition of it at the end of every Psalm is either incongruous impertinent or superfluous at the best The greatest part of the Psalms are either Supplications Intercessions Prayers Exhortations Imprecations Lamentations Instructions admonitions or penitential Confessions of Sin and Gods judgments inflicted for the same and to repeat Glory be to the Father c. at such Psalms cloze seems to considerate Christians a great Incongruity impertinency and absurdity especially when sung with Organs and the Quire in Cathedrals as Caeremoniale Romanum requires it Compare this Doxalogy with the last Verses of Psal. 1. 6. 9 10. 12. 14. 15. 19. 20. 22. 25. 31. 33. 36. 38. 39. 40. 46. 47. 49. 51. 55. 70. 76. 78. 80. 81 c. and you shall at first discern how little coherenoe harmony there is between them The residue of the Psalms are for the most part gratulatory consisting of Prayses Thanksgivings and Gratifications to God for his Spiritual Temporal and eternal Mercies Deliverances concluding with Praise ye the Lord or beginning with it and to annex Gloria Patri to them is either a mere unnecessary superfluity or Tautoligy an adding of Water to the Ocean and of human inventions to Divine Thanksgivings Honorius Augustodunensis flourishing about the year of Christ 1120. in his Gemma Animae sive de Divinis Officiis antiquo ritu Missarum out of which Gulielmus Durantus hath borrowed most part of his Rationale Divinorum lib. 1. c. 121. Yea Missale Romanum set forth by Pope Pius Quintus and revised by Pope Clement the 8th with others inform us That at the Mass of the Dead Gloria Patri and Allelujah which signifie gladness are not sung or used because this Masse imitates sorrow and we are thereby admonished that we came into the world with sadness and shall depart thence with sorrow If then Papists Popes and Missals themselves repute Gloria Patri incongruous and absurd to be sung or said in Masses for the Dead upon this account it must by the self-same reason be as incongruous and absurd for any to chant or repeat it at the end of penitential supplicatory lamenting complaining Psalmes or Palmes that are read at Funerals The same Honorius l. 2. c. 2 10. informs us That the 1 2 3 and 6. Psalms which he applies to the generation from Adam to Noah in general to Abel Enos Enoch Lamech in special are all said under one Gloria Patri because the just men of that Age are believed to have worshipped the Trinity And that all Psalmes are sung with Gloria Patri because al the foresaid orders of Priests Judges Kings in the several Ages from Adam to Christ are written to have worshipped the Trinity and therefore three Psalms and three Anthems are likewise sung This is the only reason I meet with for the chanting and repeating Gloria Patri after every Psalm which how Monkish weak and ridiculous it is since upon the same account it ought to be sung or read after every Chapter in the Old and New Testament or else it implyes that the Pen-men of those Canonical Texts and Chapters after which it is neither sung nor read did not adore the Trinity let the impartial Readers judge since the Apostles and Christians in the Primitive times next after Christ would have used it after every Psalme and Canticle upon this Account which they never did and we ought not to be wiser in our own concrets than they in matters which concern Gods immediate worship 10. Gloria Patri c. coupled with As it was in the beginning is now and ever shall be c. intimates that the Doxalogy was used from all eternity in honour of the blessed

at the cloze of every Prayer have no precept nor president in Scripture or solid Antiquity but only in Popish Missals Pontificals Offices Processionals Ceremonials Psalters Primers I shall not at all insist upon kneeling at the Sacrament the Crosse in Baptism the Ring in Mariage for which there is neither command nor example in Scripture or the Primitive Church next after the Apostles which Mr. Cartwright Mr. Knewstubs the Lincolnshire Ministers Mr. Parker Mr. Paybody Doctor Burgesse Archbishop Whitguift Master Hooker Doctor Prideaux and sundry others have at large debated pro contra and may be omitted or left arbitrary to all but only confine my self to some few Particulars which others have but slightly touched not satisfactorily discussed SECT I. Of the frequent Repetition of Glory be to the Father c. at the end of every Psalm and in the midst or end of some Prayers Canticles Songs Scriptures to which God never annexed 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 haste 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. Glory be to the Father and to the Sonne and to the Holy Ghost As it was in the beginning is now and ever shall be world without end Amen Which is repeated especially where the Psalmes are short six or seven times one after another every Morning and as oft at Evening Prayer and that by way of Antiphony and Responsals 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 Rubrick and practise seems very needlesse 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 nor annexed this form of Doxalogie nor annexed it to the end of any one Psalm much less of every parcel of Scripture Song or Ganticle to which the Rubrick and Common-Prayer-book inseperably 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 postscripts to Pauls Epistles expresly prohibited by God himself Deut. 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 solemne worship 2. It seems to be a mere humane-invented will-worship and tradition never particularly prescribed nor 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 ye 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 Alcuinus Mat. Westminster Mr. Fox others relate and Mr. Hooker Dr. Boyes confess Pope Damasus in the year of our Lord 376. or St. Ierom 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 Bochellus 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. 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 Alcuinus 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 Psalme and sacred Hymne 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 super●luity exuberancy which may well be spared for if it were originally introduced and still continued in the Church only as a

Trinity by Saints and Angels before either of them were created or at least from the Creation till this present time without variation or intermission which is both false and absurd to assert Yea litterally taken Archbps Bishops Deans Chapters Prebends Cathedralists who are most zealous for its continuance have least reason of any other Christians to practise chaunt repeat it since they have so much degenerated swarved from the Bishops Ministers in the Apostles age and Primitive Church in their daily Preaching Manners Habits Vestments Ornaments Church-musick Piety Humility Jurisdidictions Temporal possessions Ceremonies Government by a joynt Council of Presbyters Ecclesiastical centsure Of neither whereof they can truly say As it was in the beginning is now nor yet and ever shall be world without end Amen which they should henceforth discontinue unlesse they will really conform themselves in all things to the primitive Bishops and Ministers in point of worship doctrine disciplne administration of Sacraments Cereremonies Vestments Church-service and contempt of Worldly Pomp Riches Honours Heavenly conversation and comply with his Majesties most gracious Declarations touching Ecclesiastical affairs and the endowment of poor Vicaridges with competent maintenance for the benefit of the Peoples souls and bodyes to which they are very a verse 11. The usual custome of repeating Gloria Patri c. As it was in the beginning c. interchangably by the Ministers and People the Minister sometimes reciting the first clause and the Clerk and People the latter sometimes the Clerk and People rehearsing the fi●st part and the Minister the last by way of Dialogue Antiphony and Responsals as it is contrary to the Rubrick which prescribes the Priest alone to rehearse it not the People who are but to say Amen thereto So is it contrary to the practise of Gods Church in the first and purest times And the recital thereof with a loud obstreperous voyce as well by Women as Men repugnant to the Apostles express precepts 1 Cor. 14. 34 35. Let your Women keep silence in the Churches for it is not permitted unto them t● speak for it is a shame for them to speak in the Church Therefore most fit to be reformed for the future and laid quite aside 12. The repetition of Glory be to the Father c. after every Psalme Hymne and Versicle according to the Rubrick in times of Divine service hath introduced a New disorderly confused Custome and Ceremony in Cathedral and some other Churches though prescribed by no Rubrick Law Sanction or Canon of our Church of starting and standing up at every rehearsal of it and quatting down again as soon as it is repeated which gives a great offence to many therefore I shall next discusse it SECT II. Of Ministers and Peoples rising and standing up at every Rehersal of Glory be to the Father c. THough the Gesture of rising and standing up during any part of Divine Service simply considered in it self be a thing indifferent and lawfull as well as kneeling or sitting as the Marginal Scriptures evidence yet the customary constant usage thereof at Gloria Patri in all Cathedral most Parish Churches Chapels newly revived gives great distast to many sober Christians upon these ensuing Considerations which make them to disgust the use of Gloria Patri it self as an unnecessary superfluity which may well be spared 1. Because there is no precept nor president for any such usage or custom in the old or new Testament nor in the Primitive Church when purest devoutest for above 700 years after Christ. 2. There is no Rubrick Law legal Canon or Injunction for it in our own Church since the Reformation of Religion as there was before in times of Popery it being exploded upon the Reformation and Establishment of the Book of Common-Prayer though since introduced by Degree● in Cathedrals and Parish Churches by innovating Prelates and Prelatical Clergy-men without any Law against the minds of our first Reformers who exploded it 3. Because the frequent sudden starting and standing up in the reading of the Psalms other parts of the Liturgy at and during every Rehearsal of Gloria Patri pronouncing it promiscously with a loud voyce as well by Men as Women who are to keep silence and not suffered to speak in the Church whiles others sit as before because this Ceremony is not prescribed and then quatting down again to the disturbance of those who sit by or near them and offence of those who scruple dislike this illegal Innovation as an undecent and disorderly custom introduced without any solid reason contrary to the Apostles prescription and direction 1 Cor. 14. 33 34 35 40. and 1 Tim. 2. 11. 12. Let all thingste done decently and in order for God is not the Author of confusion but peace Let your women keep silence in the Churches c. This chaunting and rehearsing of Gloria Patri by all the people with a loud voyce together with the Priest at the end of the Psalm was long since thus censured as a strange disorderly Innovation by Cassianus a Presbyter of Marselles Illud autem quod in hac Provincia vidimus ut uno cantante in clausula Psalmi omnes adstantes concinent cum ●amore Gloria Patri et Filio et Spirituisancto nusquam per Orientem audivimus sed cum silentio omnium ab eo qui cantat finito Psalmo or ationem succedere Therefore most fit to be Reformed now there being no Rubrick Law or Canon that prescribes it in our Church 4. Because it is directly contrary to the president and practise of the 24. Elders and the great multitude of Saints of all Nations and kinreds and people Rev. 4. 11 12. cap. 7. 10 11 12. Who when they gave praise and glory unto God did all fall down on their faces not stand up upon their feet before the Throne and him that sat thereon saying Thou art worthy O Lord to receive glory and honour and praise Blessing and glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen The same in substance and words almost with Gloria Patri c. at which all now use to rise and stand upright insteed of falling down on their faces Yea rise up not only from their seats but knees when they are praying O Lord make haste to help us to Chant or say Glory be to the Father c. subjoyned to that and other Prayers 5. Because this starting and standing up at Gloria Patri was originally introduced prescribed by Popish Missals Councils Canons Priests and taken up in imitation of Popish Prelates Priests Monks Papists in their Celebration of their Masses in which they all stand up together when Gloria Patri is repeated at the entrances of their several Masses the end of every Psalme and other parts of their Masse When and by what Popes and Councils it was first introduced I cannot certainly define Chronicon Reichespengense