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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

Areopagita Origen Ambrose and Rabanus to justifie this custom from whence the Lords day Easter week and the Feast of Pentecost on which Christians heretofore were usually baptized and then clad in White Garments were stiled Dominica et feria in albis and by our English Calanders Nation till this day called White-sunday and White-sontide because all persons baptized on them and Virgins too were then usually clad in White Garments Feria 2. In albis hac hebdomada to wit after Easter vocatur quod Sabbato sancto baptizati vestem candidam quam in baptismo acceperant gestare consueverint ac in ea induti ac albati usque ad alterum Sabbatum quo solenni ritu albas deponebant writes Learned George Cassander If then this antient custom of Clothing all baptized Persons in white Robes Rochets Surplisses so long continued in the Churches of Christ before any such Vestments wore by Bishops Priests Deacons grounded on the self-same Texts reasons and some better grounds than Bishops Priests or Deacons wearing these Garments he now totally laid aside through the Pride Usurpation of Popes Prelates Clergy-men who appropriate them only to themselves by way of distinction from other Christians without any scandal or prejudice to Religion then à fortiori Bishops Priests Deacons Rochets Surplisses and other Vestments may be discontinued and laid quite aside as uselesse superfluous if not schismatical dividing discriminating Christians from Christians and Clergy-men themselves from one another raising many unnecessary contests inconsistent with our Churches peace and unity 6ly If a white colour or white Linnen Garments be badges of innocency purity chastity and should mind those who wear them of and excite them to these virtues as is pretended then there is no need at all of white Surplisses Albees Rochets or Lawnsleeves for these purposes For 1. every Bishops Priests Deacons and other mans white Skins the natural Garment of his Body which he wears upon him all his life or his white linnen Shirt Wastcoat he wears day and night all the week year long his white linnen Bands Cuffs Handkerchiefs and linings of his Dublet Hose or the white Sockes he usually puts on every day and not puts off till night his white linnen Night-cap Sheets which he lyes down and sleeps in every night the white linnen Napkins Table-cloaths Towells he daily useth the white bread meat milk egges he eateth every meal the white wax or Tallow-candles he burns the white sealings walls he beholds in his House Church Chapel every day the white Paper wherein he writes and all the Bibles Missals Common-prayers and other Books Papers he reads written or printed the white Corporals Altar-cloaths he beholds at every Sacraments the white frocks of Porters Carters Millers Grooms Hostlers they daily wear the white Dublets of men Wastcoats Peticoats Aprons linnen Mautles of every Woman the white sleeps beasts foul birds snow hail wool flax or radiant light of the Sun Moon Stars and via lactea in the Heavens might abundantly mind every Bishop Priest Deacon unless more dull and averse from purity piety innocency and sincerity than any other sort of Christians and more effectually excite every Clergy-man or pious reasonable Christian to innocency purity sincerity than all their Albees Rochets Surplisses or other Church vestments which they wear only for a short season not constantly all the day as they do their other induments And why white Rochets Surplisses Lawn-sleeves alone should be badges memorials of or incentives to purity innocency chastity rather than all other white ordinary Vestments Utensils Meats Creatures or why Archbishops Bishops Priests Deacons and Clergy-men alone should wear them when as all wear white shirts bands cuffs and other linnen Garments as well as they without distinction no solid reason can be rendered to satisfie any reasonable mans judgement or conscience 7ly If White be a badge of Innocency Holynesse chastity purity as is pretended then why should not Archbishops Bishops Priests Deacons and all Cathedral-men wear white Hats Caps Gownes Cassocks Girdles Doublets Breeches Stockings Shooes but only black red or russet Vestments as sundry Popish Councils and our own Canons enjoyn them as well as white Rochets Surplisses or Lawn-sleeves Or why should they not wear only their shirts instead of Surplisses Rochets upon their Gowns Cassocks and wearing Cloaths or their Surplisses Rochets Lawn-sleeves under their other Cloaths Instead of shirts It was a witty Question a pratling Girle of seven years old demanded of Doctor Laud when Bishop of London arrayed in his white Lawn-sleeves and Rochet Pray Vncle why do you wear your shirt upon your Gowne and Sleeves when other men wear their Shirts under them At which the Bishop smiling could return her no Answer but this That it was the custom of Bishops to do it And had she demanded of him further how his white Sleeves Rochet alone could be a badg of his universal Innocency purity sanctity when his Gowne and all the rest of his Garments were coal-b lack or whether his Innocency purity sanctity were not put off together with his Lawn-sleeves Rochet and laid quite aside till he put them on again He could hardly have returned a satisfactory Answer to these Demands 8ly If Bishops and Clergy-men wear white Rochets Surplisses in the Church only to distinguish them from the people and others not in Orders Then 1. no unordained Singing-men Parish Clerks Choristers Scholars in our Universities should be commanded as now but prohibited to wear Surplisses in the Church 2ly Bishops and Ministers respective Consecrations Ordinations presentations inductions installments to their Bishopricks Benefices perception of their Rents profits tythes and their constant preaching praying officiating baptizing administring the Lords Supper and diligent exercising of their Ministry in the Church are sufficient of themselves without any Rochet or Surplisse to difference them from the people As good trees are best known by their fruits not leaves so are good pious holy Bishops and Ministers of the Gospel best known and distinguished from the Laity by their good fruits by their diligent discharge of their Duties Functions their exemplary transcendent Piety Charity Humility Heavenly-mindednesse and by renouncing the Pomps vanities riches honors of this present world and all the sinfull lusts of the flesh according to their Baptismal vow even as Pope Coelestine the 1. asserted long since in his Epistle to the French Bishop cited in the Title page The Council of Calchuth under our King Alswoold Anno 787. cap. 3. prescribes this as the principal badge and duty of every Bishop Priest ut diligenti cura ad Gregem sibi commissum praedicet The Councill of Clovesho An 747. and the Excerptions or Canons of Egbert Archbishop of York about the year 750. Decree Vt unusquisque Episcopus Sacerdos omnibus Festis diebus Dominicis Evangelium Christi praedicet populo Vt Episcopi nullatenus secularibus negotiis plusquam D●i servisiis quod absit as most have