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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	evening_n	lesson_n	psalm_n	3,017	5	10.0280	5	false

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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 of Ro. 11. 36. to manifest our sound judgment 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. Provincial Council of Vasio and yet continued by reason of the incredulity and craft of Hereticks who blasphemo●sly 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 impartial Christians who acknowledge glorifie and worship the Trinity in unity and believe the eternity of our Saviours generation Whether 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 beginning 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 Morrning 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 Lordsday Friday and Wednesday by the form of Baptism constantly used every day in great Parishes and by the Psalms Lessons Collect Epistle and Gospel on Trinity Sunday than by Gloria Patri c. Therefore it may very well be spared as a needlesse superfluity in our Church 7. This Addition to Gloria Patri by the Council of V●sio 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 judiciously 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. Iohn 1. and other fore-cited Texts 2ly It seems clearly to exclude Christ and to relate to somthing 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 incongruity 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 not to Christ alone much lesse 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 Gramatical and Logical construction 5ly Any Heretique may easily evade this Clause by applying it only to the Father who is first or to the Holy last mentioned in Gloria Patri and not to the So● 6ly The illiterate Vulgar yea Ignorant reading Priests Vicars Atheists do no wayes understand it of the Sons eternal being and Generation but rather in a litteral and quite other sence than the Original Contrivers of it intended even according the sence and language of those Atheistical S●●ffers 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 Scoffers 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 ho●t 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 Telesphoru● 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

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-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-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

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

or your Sacred Majesty and good satisfaction to all judicious perusers Wee all use to alter the proportion matter quality fashion number of our Garments Attires according to the several ages of our lives the seasons of the year the temper of the Climates where wee live and extraordinary occasions of solemnity joy grief or humiliation not only without offence to others or prejudice to our healths lives but with much applause and that for the necessary preservation both of health life and humane societie The like wee doe in our corporal Food Why may not wee then use the same Liberty by your Majesties and your parliaments publike Authority or Indulgence in the controverted case of Ecclesiastical Garments Ornaments Food now under publike consideration provided alwayes they bee decent orderly wholesom and not repugnant but agreeable to the holy Scriptures If this poor Mite humbly presented to Your all-piercing favourable Eye and Gracious acceptation as a Monument of my bounden Homage to Your Sacred Majesty at this most joyfull triumphant Solemnity of Your CORONATION the Form wherof 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 successe and alwayes 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 til You shall exchange that fading Crown of pure Gold which GOD himself hath now set upon upon Your Anointed Head to the unspeakable Ioy 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 Epipiscopal or Presbyterial Papists or Protestants and albeit I was never an Oppugner of or Sep●ratist 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 standing 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 indispensible 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 use 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 at Pope Pius the 5. and Clement the 8. acknowledge 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 Daniel Ieremiah in the old and of h Christ and his Apostles recorded in the New Testament being all compiled and used upon extraordinary occasions the i publick Prayers in the Primitive Church never secluded or diminished the use of private conceived prayers or preachings 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 whenas their Ministerial and Episcopal Office consists principally therein as is evident by Christs own first and last Missions of and charges to his Disciples Go 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 asservations 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 but 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 dreadfull 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 Motropolitan

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 Iesus 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-s●ffering 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 your selves and to all the flock over the which the Holy G●ost 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 to their People once a Month Quarter Year yea cry up Common-Prayers to suppresse frequent constant preachings when as the Council of Trent it self resolves That preaching of Gods word is the principal part of a Bishops Office and belongeth chiefly to Bishops Whereupon it enjoyns them and the Parish-Priests throughout their Diocesse to preach every Lords day and Holy day and in the time of Easts Lent and Advent to preach the word of God daily or at least thrice a week and at all other times whenever it may be oportunely done for the salvation of this people whom they are diligently to admonish that they repair to the Church to hear Gods word when ever they can conveniently do it Yea Bernardinus Senensu a famous Popish Fryer is not afraid to assert That the People are more obliged to hear and Priests to preach the word of God than to hear or say Masse and that experience manifests that the People will incomparably suffer more prejudice both in faith and manner and grow more void of the fear love knowledge of God and veneration of the Sacraments and more over-grown with the stench and horror of sinnes by the want of preaching than by the want of Masse and Common-Prayer concluding Sic utique est populus sine divino verbo licet etiam Missae frequententur sicut mundus s●e sole That the People without the preaching of Gods word although they frequent Masse and Common-Prayers will be but like the World without the Sun And therfore all our Bishops Ministers should much more diligently presse and apply themselves to the diligent frequent preaching and all People to the assiduous hearing of Gods word than to the reading or hearing of Common-Prayers which too many esteem the principal means to instruct and save their Souls and more necessary than preaching of the Gospel of Christ though the Power of God ●nto salvation and principle means of faith of converting and saving the Souls of those who believe it 6. That there are somethings in the Book of common-Common-Prayer very necessary and fit to be amended As 1. the mis-recital of Ezech. 18. 21 22. in the very beginning of the Book which many much abuse to the deferring of their repentance 2ly The continuance of the old English Translations of the Psalmes Epistles Gospels and other Texts of Scripture according to the Versions of Mr. Tyndal Thomas Matthews and Mr. Coverdale which are not so exact so agreeable with the Original and Dialect of this Age as the more compleat refined Translation made by King Iames his Command now only read and used in our Churches and most private Families Therefore most fit to be used and henceforth inserted into the Common-Prayer-book to take away all former controversies and exceptions against the old Translation as well by Mr. Thomas Cartwright the Lincoln-shire-Ministers the Assembly of Perth and others heretofore and of Dr. Cornelius Burgesse with sundry more of late times especially against that of Psal. 105. v. 28. occasioned by the Printers omission of one syllable to wit obedient for disobedient not the Translators Only I shall observe that the old Translation of Phil. 2. 10. in the Epistle for Palm-Sunday according to the Greek Original all Latin translations but one all English Versions whatsoever but the Geneva and that of King Iames which ought to be amended in this particular truly rendred the words That IN not AT the Name of Iesus every knee be bowed or should bow in the passive not active verbe and sense of things in heaven and things in earth and things under the earth c. till corrupted and turned into AT not IN the name of Iesus every knee should bow c. in the active not passive signification by Dr. Cosins about 25. years past expresly against the Original the Latin and most other translations whatsoever the old English translations of Trevisa Tyndall Matthews Coverdale the Bishops Bible Dr. Fulke Mr Cartwright the Epistles and Gospels printed in English at Paris Anno 1558. yea against the very sense and scope of the Text it self and our English dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nomine c. being never rendred or translated At but IN the name alone in all Texts Liturgies Collects Writs Warrants Histories Authors whatsoever and the phrase At the name never heard of read used in any English Latin Greek Hebrew Syriack A● abick French Spanish Italian German Sclavonian or other Writer whatsoever but only in this text and all to justifie the Ceremonie of bowing the head and putting off the hat at the sound or hearing of the name Iesus first introduced and prescribed by Pope Gregory the 10. about the year of Christ 1272. at the reading of the Gospel only after that enjoyned by other Popes Popish Canons Decrees and Masse-books with indulgences annexed for the users thereof to induce them thereunto though never intended nor prescribed by this text nor practised in the Primitive Church for above 1200 years space nor in the Reformed Churches abroad nor enjoyned by the Common-Prayer-book or any Injunctions or Canons of our Church confirmed by Parliament to make them valid as I have elsewhere proved at large 3ly The frequent repetition of the Lords Prayer purposely instituted prescribed to prevent much babling and vain repetitions in prayer in use only among the heathens who thought they should be heard for their much speaking expresly prohibited by our Saviour Mat. 6. 7 to 16. and by Eccles. 5. 1 2. Prov. 10. 19. Which Repetitions seem to countenance the Papists vain Battologies and abuse of the Lords Prayer in their Missals Offices Rosaries Psalters Beads by many successive rehersals thereof against the expresse command and institution of Christ. 4ly The often rehearsals of Good Lord deliver us Wee beseech thee to hear us good Lord by all the People in the reading of the Letany Which Antiphonies and Responsals between Minister Clerk and People except Amen

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-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