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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	heaven_n	life_n	name_n	2,965	5	5.6454	4	true

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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

with me in WHITE for they are worthy Ergo Bishops must wear white Rochets and Surplices in time of Mass and Divine Service Acute Logick worthy of laughter rather then reply For 1. These few persons in Sardis were neither Bishops nor Priests these words being not spoken to nor of the Angel of the Church of Sardis whom our Bishops and Prelatists will needs have to be the sole Bishop of that Church but to others Therefore if any argument may be hence deduced for the use of Rochets or Surplices it is that lay Saints who have not defiled themselves with sins corruptions of the times but kept themselves nude●led must wear Rochets and Surplices not temporizing Bishops or Priests 3. They are promised hereafter to walk in white with Christ in heaven and that by way of reward witness ver 5. He that overcometh the SAME SHALL BE CLOATHED IN WHITE RAIMENT and I will not blot his name out of the book of life but I will confess his name before my Father and his Angels not commanded to say Mass or Common-Prayer in the Church on earth by way of duty ministry or distinction from other Saints 3. The white garments here meant are only the robes of eternal glory in heaven not white Rochets lawn sleeves or material Surplices as the abusers of this Text pretend and must acknowledge 6. The sixth text produced for Surplices and Rochets is Rev. 4. 4. And round about the throne were twenty four seats and upon the seats I saw twenty four elders sitting CLOATHED IN WHITE RAIMENT and they had on their heads crowns of gold Ergo Bishops must wear white Rochets Miters of gold and Priests white Surplices The sequel is denied 1. Because there is no Bishop but onely Elders mentioned in the Text. 2. These Elders are but twenty four and they only had white raiment 3. They sate in heaven upon thrones in their white robes not in any Church or Cathed●al on earth 4. They sate constantly in those white vestments and never did put them off 5. They had no other rayment on them but these white robes Therefore all Bishops and Priests if they will be like these Elders and pursue these presidents must wear no black doublets cassocks gowns cloaks Wastcoats but only white Rochets Surplices as they did 6. They sate in them upon Thrones and had all crowns of gold upon their heads If this then be a president for our lordly royal Prelats and Clergies punctual imitation they must all ●it upon thrones with golden crowns on their heads like Kings as well as with white Rochets Surplices on their backs like Prelates and Priests which I presume they yet dare not do and his Majesty with his Nobility will not now suffer should their pride and ambition prompt them to it 7. The seventh president insisted on is Rev. 6. 9 10 11. Where St. Iohn saw under the Altar the souls of them that were slain for the word of God and for the testimony which they held c. and WHITE ROBES were given to every one of them If any consequences can be hence deduced they are only these 1. That those Saints and Laymen who suffer martyrdom for the Word and testimony of God on earth shall have white robes not of fi●e linnen but of eternal glory given them by god for a reward in heaven Not that Bishops and Priests alone which were never slain nor martyred for Christ and none else but they must now wear white Rochets and Surplices on earth 2. These souls lay interred crying to God from under the Altar to avenge their blood on them that dwell on the earth Therefore they are no presidents or warrant for Bishops or Priests to wear Surplices or white Rochets when they officiate at or upon their new erected Altars and dispence Christs body and blood sacramentally to their people in their Cathedrals and parish Churches 3. These white robes were not material ones made of lawn or linen by Semstresses nor bought with money but spiritual and heavenly made and freely given unto them by God himself therefore Bishops and Priests who contend for material Rochets and Surplices from this Text must now quite renounce them and produce some better proof 8. This they presume to do in the eighth place from Rev. 7. 9 13 14. cha 15. 6. and cha 19. 14. which I shall couple together to make the proof more strong After this I beheld and a great multitude which no man could number of all Nations and kindreds and people and tongues stood before the throne and before the lamb CLOATHED WITH WHITE ROBES and palms in their hands And cried with a loud voyce Salvation to our God which sitteth upon the throne and unto the Lamb c. And one of the Elders answered saying unto me what are these WHICH ARE ARRAIED IN WHITE ROBES and whence came they And I said unto him Sir thou knowest And he said unto me these are they which came out of great tribulation and HAVE WASHED THEIR ROBES and MADE THEM WHITE IN THE BLOOD OF THE LAMB Therefore are they before the throne of God and serve him day and night in his Temple c. And the seven Angels came out of the Temple having the seven plagues CLOATHED IN WHITE and having their breasts girded with golden girdles And I saw heaven opened and behold a white horse and he that sate upon him was cloathed in a vesture dipt in blood and his name is called the Word of God And the Armies which were in heaven followed him upon white horses CLOATHED IN WHITE LINNEN FINE AND CLEAN Ergo Bishops and Priests ought always to wear white Rochets and vestments in time of Mass Sacraments and Divine service Can any wise men or fools either forbear laughter at such a ridiculous conclusion from these premises as Durantus Walden with other Papists and some of our own Prelates and Ceremony-mongers deduce from them with great seriousness but little candor and sobriety Especially if they well consider 1. That those arraied in white robes Rev. 7. 9 13 14. were not Bishops Priests or Ecclesiastical persons alone or under any such capacity but a great number which no man could number of all Nations and kindreds and people and tongues Therefore if any proper consequence can be hence deduced in relation to white Rochets or Surplices it is only this That all sanctified regenerate Christians Saints of what nations kindred people and tongues soever ought to wear white Rochets and Surplices Secondly All this innumerable multitude of all nations and people thus cloathed with white robes stood clad continually in them before the Throne and Lamb serving God in them day and night and never put them off having no other vestments besides vers 15 16 17. Therefore if this Text be pressed home in relation to Bishops Priests Ministers they ought always to wear their Rochets and Surplices day and night but no vestment else and never to put them off and always to stand

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-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