Why Some do Not Conform to Common Prayer, Section 1
SECT. 1.
Of the frequent Repetition of Glory be to the Father, &c. at 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*1 Tim 1. 17. 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.eDe Divinis Off…iis, c. 39, 40▪ Deinde imponitur Gloria Patri, & Filio, & Spiritul ſancto. Quae verba ad diverſionem Pſalmorum, qui prius indifferenter cane…antur. B. Hieronimus, Damaſo Papa Petente, compoſuit. Sed cum nequaquam id ſufficeret, prae dicto Apoſtolico ſuggerente, addidit ad…uc, ſicut erat in principio, &c et hac ad nutum Diaconi dicit Cantor. Al…uinus, f…ulores Hiſtor. An. 376. p. 139.Mat. Weſtminster, Mr. gActs and Monuments, vol. 3. p. 11.Fox, hBellarmin de Meſſa l. 2. c. 16.others relate, and Mr.iEccleſiaſtical Polity. l. 5. ſect 42. Hooker, Dr.kExp…ſition of the Liturgy in his works. p. 7. 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. AndlDecreta Eccleſ. Gall. l. 1. Tit. …. cap. 7, 8. 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 2d. Provincial Council of Vaſio in France, in the year of Chriſt 450. not before; Seeing then God himſelf commands us,mJer. 6. 16. … …hn▪ 2. 7. Matthew 19. 8. L…u. 5. 39. 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; AndnDe Praeſcriptionibus adverſ haereticos. 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*See Ordo Romanus Antiqu de Divinis Officiis, Bibl. Patr. Tom. 8. p. 39…. &c. 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. &*De Divinis Officiis, c. 39. 40. 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 oSee my pleaſant purge for a Roman Catholick.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.*See Baſil. Epist. 78. Theodoret Eccleſ. Hiſt. l. 2. c. 24. Sozomen, l. 4. c. 19. to manifest our ſound judgement concerning the ſacred Trinity againſt the Arrians; aspEccleſiastical Polity, l. … ſect. 42. Mr. Hooker, qIn his works, London, 1622. p. 7.Dr. Boyes, and other Patrons of it affirm. And if As it was in the beginning, &c. was ſuperadded thereunto by the 2d. 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 andrDecreta Eccleſiae, Gal. l. 1. Tit. 7. c. 7. 8. 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 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*Leo…tius Antiochiae Epiſcopus cum Clerum & etiam Laicorum multitudinem in duas partes diviſam c…neret, & alteram quo laudes Filii magis celebra…ent hanc conjunctionem, &, exhi…e…e: alteram cu…em hana pr…poſitionem, Per in eodem penere & cum ad Spiritum Sanctum ventum eſſet prepoſitionem In ad …ere, (viz Gloria Patri per fil…, in … ſancto) ipſe totam glorificationem taci…us ſecum recitavit, adeò ut qui propè eum erant, ſolum hanc particulam, In ſaecula, ſaeculorum, audirent, Theodoret Eccleſ Hiſt. l. 2. c. 24. Sozomen. l▪ 4. c. 19. 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*See Baſilii Epiſt. 76. Theodoret Eccleſ. Hiſt l. 2 c. 24. Sozomen l. 4. c 19. Hookers Eccleſiaſtic…l Polity, l. 5. Sect. 42. 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 onelyonly 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 *Su…ius concil. Tom. 1. p. 185. Honorius Auguſtodunenſis, Gemma Animae, l 1. c▪ 93. Gratiande Conſecrat diſtinct 2. & diſtinct. 4. cap. Statuimus. Tho. Waldenſis, Tom 3 Tit. 4. c 31. ſect. 7. Gul…lm. Durantus Rationale Divinorum l. 3. Fox Acts and Monuments, vol. 3. p. 7. & Miſſale Rom… n…m.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 Chriſt for ever, Amen. 1 Pet. 5. 10, 11. … the God of all grace, who hath called us into his eternal glory through Jeſus 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 gave glory and honour and thanks to him that ſate on the Throne, who liveth for ever and ever, the 24. Elders fall down (not ſtand up) before him that ſate 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 Beaſts 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 kindreds 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 ſitteth 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 or Evening Prayers, would certainly be more Canonical, expedient, uſeful 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 judgements 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, duplicate page duplicate page and abſurdity; eſpecially when*Caeremoniale Epiſco…o…, Pariſ…s 1633. l. 1. c. 2… p. 140. 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 coherence, 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 and Deliverance; concluding with†Pſal. 7. 17. Pſ. 9. …. Pſ. 30. 11. Pſal. 33. 1. & 34. 1. & 42. 11. & 43. 5. & 45. 17. Pſ. 47. 1. & 59. 17. Pſ 75▪ 1. & 86. 1, 2, 20. Pſal. 68. 35. & 72. 18▪ 19. & 75. 1. & 89. 52. & 97. 12▪ & 100. 1. 103▪ 1, 2, 21, 22. Pſ. 104. 1, 25. Pſ▪ 105. 1, 45. Pſ. 106▪ 1, 48▪ Pſ. 107. 1. Pſ. 111. 1. & 112. 1, …. Pſ. 115. 18. Pſ. 116. 19. Pſ. 117. 1, 2. P…. 118. 1, 29. Pſ. 135. 1, 19, 20, 21. Pſ▪ 145. to Pſ. 150. Praiſe ye the Lord, or beginning with it: and to annex Gloria Patri to them, is either a meer unneceſſary ſuperfluity or Tautoligy, an adding of Water to the Ocean, and of humane inventions to Divine Thankſgivings.
aSee Bibliotheca Patrum col. Agrip. 1618. Tom. 12. p. 1034. G. 1050, 1051.Honorius Augustodunenſis, flouriſhing about the year of Chriſt, 1120. in his Gemma Animae, ſive de Divinis …fficiis & antiquo rit… Miſſarum (out of which …lielmus D…rantus hath borrowed moſt part of his Rationale Divinorum) l. 1. c. 121. YeabRi…us Celebrandi M…ſſ…, & Miſſa p…o Defunctis. 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 Maſs intimates ſorrow: and we are thereby admoniſhed that we came into the world with ſadneſſe, 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 Pſalmes that are read at Funerals. The ſame Honorius, l. 2. c. 2 & 10. informs us,cH… Pſ…lmi ſub vna Gloria Patri canuntur quia j…ſti illis temporibus Trinitatem … creduntur. S…guli Pſalmi cum Gloria Patri canuntur, quia ſinguli ſupradicti ordines Trinit … …ibuntur Ideo etiam & … Pſalmi canuntur, …. That the 1, 2, 3, and 6. Pſalmes … which he applyes to the generation from Adam to Noah in general, and to Ab…l, 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 all 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*Pro. 26. 5. 12. 1 Cor 3. 18, 19, 20. wiſer in our own conceits 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 this Doxalogy was uſed from all eternity in honour of the bleſſed 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, Juriſdictions, Temporal poſſeſſions, Ceremonies, Government, (by dSee Davidis Blondelli Apologia pro ſententia Hieronymi De Epiſcopis & Presbyteris. And my Ʋnbiſhoping of Timothy …nd Titus.a joynt Council of Presbyters) Eccleſiaſtical cenſures. 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, unleſs they will really conform themſelves in all things to the primitive Biſhops and Miniſters, in point of worſhip, doctrine, diſcipline, adminiſtration of Sacraments, Ceremonies, 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 bodies, to which they are very a verſe.
11. The uſual cuſtom 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 firſt 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 to 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 cuſtom 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.