Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	add_v	plague_n	word_n	2,973	5	4.8526	4	true

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

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-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