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word_n	add_v	book_n	plague_n	2,933	5	10.1547	5	false

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

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