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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

before God in his Temple day and night as these Saints did but never to sit in their thrones stalls Pues nor yet to kneel as they now usually do Thirdly that Bishops and Priests ought always to have palms in their hands as well as long white robes and Rotchets on their backs in the Temple because all these white Saints had so Fourthly These Saints white robes wherewith they were clad were only spiritual not corporal or material even their white and immaculate holiness by the washing away of their sins in the blood of Christ as is evident by the Text these are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb compared with Rev. 1. 5. Ephes. 5. 27 28. 5. The seven Angels coming out of the Temple cloathed in pure white linnen had the seven plagues and poured out the viols of Gods wrath upon the earth Therefore if real Bishops as our Prelates pretend the Angels of the seven Churches were ch 2. 1 3. who went constantly clad in their white robes as well out of the Temple as in It will be no great honor to them to be thus arrayed since they onely carried the plagues and poured out the vials of Gods wrath upon the earth when thus arrayed Sixthly If the last Text be truly inforced it will thence most properly be inferred That Bishops Priests and Clergy-men should always ride and march about upon white horses cloathed in clean and fine white linnen not on black or bay horses nor in black canonical coats cassocks cloaks as now they usually do 2. That they must march many together in Troops and Armies thus arrayed 3. That all other Christians following Jesus Christ the Word of God should do the like rather then that they should onely say Mass read Common-prayers Preach administer the Sacraments in fine white linnen Garments Rochets Surplesses in their Cathedral and Parish Churches wherein they never use to ride on horses but onely out of them These are all the Scriptures produced for the justification of the use conveniency and decency of Bishops Rochets and Clergymens Surplices which though alledged with very great gravity and seriousness by those who pretend themselves the most reverend learned Fathers of the Church are most palpable abusers and wretched perverters of Gods sacred Word to countenance their own vain Innovations and Superstitions as the premises demonstrate To draw towards a conclusion of this discourse I have oft times admired that when most sorts of labourers workmen servants set themselves to their occupations and work they constantly cast off their outward wearing garments and ordinary wearing cloathes as impediments thereunto that yet Popes Bishops Deacons Ministers when they are to officiate and labour in the work of their Ministery should put on far more garments on their backs then they had on before contrary to the Apostles practice and our Saviours command who bid them when he sent them forth to preach Mat. 10. 10. Mark 6. 9. Luke 9. 3. NOT TO PROVIDE OR PVT ON TWO COATS APIECE which would hinder them in their Ministery We daily see Watermen when they intend to row and ply their oars that Carters Threshers Mowers Reapers Carpenters Masons Bricklayers Carriers Tanners Butchers Fullers when they buckle themselves to their respective works footmen when they travel or run a race yea Noblemen Gentlemen and others when they seriously set themselves to their very recreations in the Tennis-Court or Field do usually strip themselves to their very shirts or Wastecoats that they may more vigorously pursue their work callings and recreations And why Bishops Priests Deans Prebends Archdeacons Ministers Deacons should not do the like when they are to discharge the work of their Ministery but on the contrary load themselves with Cassocks Gowns Copes Surplices Rochets Girdles Planets Palls Chymeres Pectoral Crosses Hoods Caps Miters Crosiers or three or four more Vestments then they had on before seems a riddle unto all who seriously consider it of which no other true solid reason can be rendred but that they intend to loiter or do their work coldly negligently or by halves rather then vigorously zealously to pursue it This experience it self sufficiently manifests to be the genuine reason for ever since Popes Archbishops Bishops Deans Chapters and other Clergymen contrary to the Apostles primitive Bishops and Ministers practice have loaded themselves with Cassocks Gowns Copes Palls Rochets Miters Surplices Hoods and other superfluous vestments they have been very negligent and remiss in preaching the principal work of their Ministery in administring the Sacraments fasting and praying too which they translate to their Curates and Choristers Yea Popes Patriarchs Archbishops Bishops Deans Prebends who have greater Honors Revenues and more variety of vestments on their backs then other Ministers usually have been still are less frequent diligent zealous fervent and more cold frozen slothful in preaching praying and the work of the Ministery then the inferior Clergy and poorest Curates it being a general observation that poor Countrey Curates Lecturers Ministers who have small pentions benefices and scarce money in their purses to buy a Cassock Gown Hood Surplice or Canonical Coat do Preach Fast Pray read Divine Service baptize administer the Lords Supper Catechise visit the sick more frequently in one year then Popes Archbishops Bishops Deans Canons and other other rich Pluralists in ten or twenty years space It is a common observation That the forehorse in the Team which carries all the Plumes Bells Trappings usually draws and works the ●east that Sumpter Horses which carry Kings Nobles Judges Prelates Commanders Robes vestments when they travel are more slow in their pace then Hackny horses which bear no such lumber that Officers and Souldiers who are most loaden with multiplicity of offensive and defensive Arms are slowest of all others in their march and like David in Sauls heavy armor 1 Sam. 17 38 39 40. yea most unweldy unserviceable when they come to fight that the little Creepers not the great Brass shining Andirons bear up all the wood and heat of the fire And is it not so with Bishops Clergymen the more rich great pompous they grow the more pontificals Priests vestments they wear the less spiritual work and service they perform yea so sloathful are they for the most part in the work of the Lord wherein they should always abound that instead of sweating in the Lords Harvest they put on double or treble the cloaths they had before when they are to read preach pray or administer the Sacrament to keep them from freezing even when they are at their honest labour God preserve his Church from such cold and frozen unzealous lazy workmen and send forth more painful laborers not so muffled up in variety of vestments into his Vineyard and Ha●vest Nothing more that either I know or have read can be objected for these surpl●and superfluous Church Vestments but their pretended Antiquity

Paraphrastical 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 Iesus c. make you perfect in every good work to do his will working in you that which is pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Rom. 16. 27. To God only wise be glory through I●sus Christ for ever Amen 1 Pet. 5. 10 11. But the God of all grace who hath called us into his eternal glory through I●sus 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 give glory and honour and thanks to him that sat on the Throne who liveth for ever and ever the 24. Elders fall down not stand up before him that sat 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 Beastes 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 kinreds 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 ●itteth 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 of Evening Prayers would certainly be more Canonical expedient usefull 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 judgments 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 and absurdity especially when 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 coherenoe 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 Deliverances concluding with Praise ye the Lord or beginning with it and to annex Gloria Patri to them is either a mere unnecessary superfluity or Tautoligy an adding of Water to the Ocean and of human inventions to Divine Thanksgivings Honorius Augustodunensis flourishing about the year of Christ 1120. in his Gemma Animae sive de Divinis Officiis antiquo ritu Missarum out of which Gulielmus Durantus hath borrowed most part of his Rationale Divinorum lib. 1. c. 121. Yea 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 Masse imitates sorrow and we are thereby admonished that we came into the world with sadness 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 Palmes that are read at Funerals The same Honorius l. 2. c. 2 10. informs us That the 1 2 3 and 6. Psalms which he applies to the generation from Adam to Noah in general to Abel 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 al 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 wiser in our own concrets 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 the Doxalogy was used from all eternity in honour of the blessed

for the easier benefit of those who celebrated them he caused to be most exactly printed in the Vatican and published for the common good in the year of our Lord 1604. as he declares in his Bull praefixed to this Missal dated at Rome the 7. of July the same year with this additional Title Missale Romanum ex Decreto Sacro-sancti Concilii Tridentini Restitutum Pii 5. Pont. Max. jussu editum Clementis 8. auctoritate RECOGNITUM ET CUM MISSIS NOVIS DE SANCTIS à Paulo 5. Gregorio 15. S. D. N. Urbano 8. ordinatis Missae propriae de Sanctis OMNES AD LONGUM POSITAE SUNT PRO FACILIORI CELEBRANTIUM COMMODITATE If therfore the Council of Trent it self thought meet to reform the antient Roman Catechism and Missal formerly established into which it confesseth either by the vice of times or unwariness or dishonesty of men many things had crept which were far from the dignity of so great a Sacrifice and had need to be reformed that due honour and worship to the glory of God and edification of faithfull people might be restored to it Yea to set out a new Masse-book by authority of Pope Pius the 5. and this Pope within few years after held it necessary and expedient to make some alterations and dispence with other things in it relating to the Kingdoms and Church of Spain and Pope Gregory the 13. within 3. years after to dispence with some other Formalities and Rubricks thereof upon the same reason And Pope Clement the 8. about 30. years after held it necessary to revise the whole Masse book to correct the Printers errors the Mistranslations of the Epistles Gospels Psalmes therein varying from the Original Text and adde new Rules Rubricks to it explaining supplying the defects of the former together with New Masses for New Saints notwithstanding all former printed Bulls Prohibitions Decrees to the contrary and the pretended Infallibility and Inerrability of their Chairs Church Councils Then by the self-same Presidents and better Reasons Your Majesty with advice of Your pious learned Divines and Parliament who have by Law established these Articles of our Churches Belief to which all Bishops Ministers have subscribed That not only Popes but General Councils may erre and sometimes have erred even in things pertaining to GOD. That it is not necessary that Traditions and Ceremonies be in all places one or utterly like FOR AT ALL TIMES THEY HAUE BEEN DIVERS MAY BE CHANGED ACCORDING TO THE DIVERSITY OF COUNTRIES TIMES MENS MANNERS so that nothing be ordained against Gods word Every particular or National Church hath authority to ordain Change and abolish Ceremonies or Rites of the Church and Liturgies too ordained only by Mans Authority so that all things bee done to edifying may with much more Justice Piety Prudence reform all errors mistranslations of the Epistles Gospels Psalms and obsolete or unfit expressions in the Book of Common Prayer twice altered reformed in som particulars in few years after its first publication by authority Acts of Parliament yea change abolish such unnecessary Rites Ceremonies attending it which have given just offence and occasioned much Schism Dissention in our Church between the Protestant Members of it as well of the Clergy as Laity ever since its first establishment in the 3d. year of K. Edw. the 6. till this very day and will do so in perpetuity if not removed by your Majesties Piety and VVisdom according to the purport of your late Incomparable Declaration for which the whole House of Commons and all Your Protestant Subjects whom they represented returned Your Majesty their most cordial publike Thanks by their Speakers own mouth the blessed fruits whereof they all now hope and long to reap not only without the least prejudice to our Religion Church and main Fabrick of the former Liturgy but with great advantage to them all It is a received Maxim among all Polititians Artists that no human Institutions Laws Inventions Edifices are so absolutely exact usefull wholesom necessary but that they may upon just reasons of Policy piety sundry emergent occasions and necessities be amended altered with wisdom honour safety an publike utility Your Majesty since your most happy miraculous restauration have with great prudence and glory made some laudable alterations in Your Royal Palaces Walks Parks of Whitehall Hampton-court and in Westminster-Hall itself as well for Conveniency as Delight though very noble usefull compleat before without any prejudice to their Structures Foundations Soile And those Bishops Deans and Chapters who seem most opposite to the least alterations in our publike Liturgy or Ceremonies have yet very much altered improved their old Rents and Tennants likewise to which they will not be confined by Your Majesties late Declarations or Commissions yea they daily violate and dispense with the very Rubricks in the Common Prayer Book and several Acts of Parl. by selling Licenses to marry to all sorts of people for filthy lucre without asking the Banes three several Sundayes or Holy-dayes in time of Divine service the people being present after the accustomed manner In reading the Epistle Gospel and second Service at the Communion Table when there is no Communion and in not receiving the Communion in their Cathedral Churches every Sunday at the least though they have no reasonable cause to the contrary as the Rubricks enjoyne them And may not your Sacred Majesty then with as much wisdom honour and all your Bishops and Cathedral Clergymen with farre more piety justice prudence in obedience to Your late Royal Declarations and Engagements to all Your Subjects dispence with the Oath of Canonical Obedience the use of Surplises and other Ceremonies for which there is no Rubrick Statute or known Law of the Land the reading of Psalms Epistles Gospels in the Church according to the New Translation of Your Royal Grandfather of famous memory KING JAMES yea freely admit all able godly Ministers ordained only by Presbyters during the late unhappy Differences and Confusions of Government to Benefices Fellowships Lectures Cures of Souls without a Re-ordination by Bishops as well as admit reclamed Popish Priests ordained by Bishops in the Church of Rome without the least opposition contest for future Peace Amity Unity between all Your Protestant Subjects of different perswasions in these dividing particulars To facilitate promote this much desired work I have spent my few vacant Holy-day hours in compiling this seasonable short sober pacific Examination consisting principally of 4. Particulars discussed in several Sections to wit the Use and Frequent Repetition of Gloria Patri standing up at it and at Gospels Creeds Wearing of Surplises with other Pontifical Sacer dotal vestments in the celebration of Divine Service and Sacraments in the last wherof because most peremptorily insisted on from pretended grounds of Scripture Reason by many Romanists and some Protestant Prelates and Divines I have most expatiated I hope without the least offence to moderate sober Christians

by Divine institution upon whom they found their Episcopacy and therefore must be equally lyable to this injunction as well as Timothy I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdom preach the Word be instant in season out of season rebuke reprove exhort with all long-s●ffering and doctrine Do the work of an Evangelist make full proof of thy Ministry Thus seconded by his Charge to the Bishops of Ephesus Take heed therefore unto your selves and to all the flock over the which the Holy G●ost hath made you Bishops to feed the Church of God by teaching publickly and from House to House which he hath purchased with his own blood The due consideration whereof should terrifie and amaze all Non-preaching or Rare-preaching Bishops and Ministers who by their Curates or Choristers read or sing Common-Prayers once or twice every day or Lords day at the least and yet seldom personally preach the Gospel to their People once a Month Quarter Year yea cry up Common-Prayers to suppresse frequent constant preachings when as the Council of Trent it self resolves That preaching of Gods word is the principal part of a Bishops Office and belongeth chiefly to Bishops Whereupon it enjoyns them and the Parish-Priests throughout their Diocesse to preach every Lords day and Holy day and in the time of Easts Lent and Advent to preach the word of God daily or at least thrice a week and at all other times whenever it may be oportunely done for the salvation of this people whom they are diligently to admonish that they repair to the Church to hear Gods word when ever they can conveniently do it Yea Bernardinus Senensu a famous Popish Fryer is not afraid to assert That the People are more obliged to hear and Priests to preach the word of God than to hear or say Masse and that experience manifests that the People will incomparably suffer more prejudice both in faith and manner and grow more void of the fear love knowledge of God and veneration of the Sacraments and more over-grown with the stench and horror of sinnes by the want of preaching than by the want of Masse and Common-Prayer concluding Sic utique est populus sine divino verbo licet etiam Missae frequententur sicut mundus s●e sole That the People without the preaching of Gods word although they frequent Masse and Common-Prayers will be but like the World without the Sun And therfore all our Bishops Ministers should much more diligently presse and apply themselves to the diligent frequent preaching and all People to the assiduous hearing of Gods word than to the reading or hearing of Common-Prayers which too many esteem the principal means to instruct and save their Souls and more necessary than preaching of the Gospel of Christ though the Power of God ●nto salvation and principle means of faith of converting and saving the Souls of those who believe it 6. That there are somethings in the Book of Common-Prayer very necessary and fit to be amended As 1. the mis-recital of Ezech. 18. 21 22. in the very beginning of the Book which many much abuse to the deferring of their repentance 2ly The continuance of the old English Translations of the Psalmes Epistles Gospels and other Texts of Scripture according to the Versions of Mr. Tyndal Thomas Matthews and Mr. Coverdale which are not so exact so agreeable with the Original and Dialect of this Age as the more compleat refined Translation made by King Iames his Command now only read and used in our Churches and most private Families Therefore most fit to be used and henceforth inserted into the Common-Prayer-book to take away all former controversies and exceptions against the old Translation as well by Mr. Thomas Cartwright the Lincoln-shire-Ministers the Assembly of Perth and others heretofore and of Dr. Cornelius Burgesse with sundry more of late times especially against that of Psal. 105. v. 28. occasioned by the Printers omission of one syllable to wit obedient for disobedient not the Translators Only I shall observe that the old Translation of Phil. 2. 10. in the Epistle for Palm-Sunday according to the Greek Original all Latin translations but one all English Versions whatsoever but the Geneva and that of King Iames which ought to be amended in this particular truly rendred the words That IN not AT the Name of Iesus every knee be bowed or should bow in the passive not active verbe and sense of things in heaven and things in earth and things under the earth c. till corrupted and turned into AT not IN the name of Iesus every knee should bow c. in the active not passive signification by Dr. Cosins about 25. years past expresly against the Original the Latin and most other translations whatsoever the old English translations of Trevisa Tyndall Matthews Coverdale the Bishops Bible Dr. Fulke Mr Cartwright the Epistles and Gospels printed in English at Paris Anno 1558. yea against the very sense and scope of the Text it self and our English dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nomine c. being never rendred or translated At but IN the name alone in all Texts Liturgies Collects Writs Warrants Histories Authors whatsoever and the phrase At the name never heard of read used in any English Latin Greek Hebrew Syriack A● abick French Spanish Italian German Sclavonian or other Writer whatsoever but only in this text and all to justifie the Ceremonie of bowing the head and putting off the hat at the sound or hearing of the name Iesus first introduced and prescribed by Pope Gregory the 10. about the year of Christ 1272. at the reading of the Gospel only after that enjoyned by other Popes Popish Canons Decrees and Masse-books with indulgences annexed for the users thereof to induce them thereunto though never intended nor prescribed by this text nor practised in the Primitive Church for above 1200 years space nor in the Reformed Churches abroad nor enjoyned by the Common-Prayer-book or any Injunctions or Canons of our Church confirmed by Parliament to make them valid as I have elsewhere proved at large 3ly The frequent repetition of the Lords Prayer purposely instituted prescribed to prevent much babling and vain repetitions in prayer in use only among the heathens who thought they should be heard for their much speaking expresly prohibited by our Saviour Mat. 6. 7 to 16. and by Eccles. 5. 1 2. Prov. 10. 19. Which Repetitions seem to countenance the Papists vain Battologies and abuse of the Lords Prayer in their Missals Offices Rosaries Psalters Beads by many successive rehersals thereof against the expresse command and institution of Christ. 4ly The often rehearsals of Good Lord deliver us Wee beseech thee to hear us good Lord by all the People in the reading of the Letany Which Antiphonies and Responsals between Minister Clerk and People except Amen

paraphrastical exposition of Ro. 11. 36. to manifest our sound judgment 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. Provincial Council of Vasio and yet continued by reason of the incredulity and craft of Hereticks who blasphemo●sly 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 impartial 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 beginning 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 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 Morrning 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 Lordsday Friday and Wednesday by the form of Baptism constantly used every day in great Parishes and by the Psalms Lessons Collect Epistle and Gospel on Trinity Sunday than by Gloria Patri c. Therefore it may very well be spared as a needlesse superfluity in our Church 7. This Addition to Gloria Patri by the Council of V●sio 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 judiciously 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. Iohn 1. and other fore-cited Texts 2ly It seems clearly to exclude Christ and to relate to somthing 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 incongruity 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 necessarily relate to the three Persons alike not to Christ alone much lesse 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 Gramatical and Logical construction 5ly Any Heretique may easily evade this Clause by applying it only to the Father who is first or to the Holy last mentioned in Gloria Patri and not to the So● 6ly The illiterate Vulgar yea Ignorant reading Priests Vicars Atheists do no wayes understand it of the Sons eternal being and Generation but rather in a litteral and quite other sence than the Original Contrivers of it intended even according the sence and language of those Atheistical S●●ffers 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 Scoffers 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 ho●t 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 Pope Telesphoru● 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

other Ceremonies Customes Crossings of the Body in several places and antique gestures which Priests and Prelates are to use in reading the Gospel fitter for the Stage than the Church or Gospel and to provoke laughter than Devotion It seems this Custom of standing at the Gospel began of late to be discontinued or neglected even by Popish Priests and Laicks whereupon the Popish Council of ●hemes in France Anno 1583. re-inforced it by this Canon Dum legitur Evangelium vel Praefatio omnes assurgant Let all stand up whiles the Gospel or Preface is read Thi● Ceremony or Gesture of Standing is likewise customarily used by most at the respective rehearsing of the Creed commonly called the Apostles Nicene and Athanasius Creeds though not prescribed by any Rubrick Law of our Church nor yet by any Popish Canons or Decrees to my remembrance as standing up at Gloria Patri and the Gospels are If it be only used out of pure devotion more attentively to hear mind what is read or spoken no prudent Christian can justly censure but approve it But if done merely out of Custom or because the Creed is the word of the Gospel according to its sense or to distinguish between the recital of the Creed and other parts of Divine worship or to advance the Creeds composed by men out of the Scriptures themselves of Divine inspiration authority before the sacred Fountains from whence they flow or to stand up for or stand to or stand fastin them as we use to speak more than to any other parts of the Scripture being all of like sacred inspiration and Divine authority it is no wayes excusable much lesse justifiable by any understanding Christians To close up this Discourse touching standing up at Gloria Patri Gospels and Creeds it is unquestionable that the posture of standing is in it self indifferent and may b● lawfully used in any part of Divine publick worship so as it be not done out of singularity opposition to decency and order or for superstitious or unanswerable grounds but only to raise up our drowsie bodies hearts spirits more attentively fervently devoutly to read hear pray and discharge that part of Gods worship wherein we use it The Primitive Christians and Universal Church for above Eight hundred years after his Nativity in memory of Christs resurrection did use to pray on all Lords dayes and between Easter and Whitsontide and worship God standing not kneeling nor bowing their knees at all when they prayed or worshipped which they prescribed prohibiting kneeling on these days by sundry Councils and reputing it a kinde of crime or impiety Whence they stiled their Meetings on the Lords day Stationes à stando Stations from this their standing at them and the Christians of those times Stationarii as Tertullian b Cyprian the Council of Nice Can. 20. the 6. Synod of Constantinople in Trullo can 90. the Synod of Towers under Charles the Great can 37 the Council of Aquisgrane under L●dovicus pius c. 47. the Century writers Cent. 3. cap. 6. col 153. Centur. 3 5 6 7. c. 6. with sundry others attest From whence it is apparent 1. That they held this gesture of standing lawfull and that they stood at the reading of the Psalmes Epistles and all Lessons out of the Old Testament as well as at the Gospels making no distinction between them 2ly That they received the Lords Supper standing not kneeling 3ly That they neither bowed their knees nor heads at the Name JESUS when ever read or heard first introduced by Pope Gregory the 10th about the year 1272. who restrained the use of it only to the Celebration of the Masse and never practised before his time for ought appears by Ecclesiastical Historiaus Fathers Councils or Decretals of Popes themselves Yet notwithstanding this antient universally received Custom of the Church though ratified by sundry Councils of praying performing all parts of Gods publick worship only standing not kneeling on every Lords day and between Easter and Whitsontide is long since quite laid aside in all or most Christian Churches and therefore the use of Gloria Patri Of standing up at it and at the Gospels and Creeds not so antient nor universal nor grounded on so good reasons as these Stations together with the late cringing and bowing at the name Iesus may now with much more reason be set aside and discontinued for our Churches Peace Settlement and Unity in Gods worship SECT IV. Of the use of white Surplisses Rochers with other Episocopal and Sacerdotal Consecrated Vestments in the Celebration of Divine Service and Sacraments in Churches THe last thing I shall examine is the pretended necessity decency or expediency of Bishops Ministers D●acous Scholars Choristers wearing of white Surp●isses Rochets and other sacred Vestments Habits Ornaments in the celebration of Divine service and Sacraments which many have formerly and now of late over-rigidly contended for refusing to admit such into Fellowships or Orders who out of scruple of Conscience refused to wear them and silencing deprivi●g many godly orthodox painfull learned preaching Ministers who could not in judgment or conscience submit to use them Not to enter into any General discouse concerning the several uses of Apparel as 1. To cover our nakedness 2ly To keep our Bodies warm and defend them from cold heat rain winde tempe●ts 3ly To adorn our Bodies in a modest decent comely manner without lasciviousness ●rodigality or fantastickness 4ly To distinguish the Male and Female Sexes and some Ranks Callings of men from others of a different Degree or Profession I shall only premise these 13. considerations which I suppose must be acknowledged by the most zealous Contenders for these Pontifical and Ecclesiastical Vestments and Habits without dispute when duly pondered 1. That there is no particular kinde fashion form of holy Garments instituted or prescribed by God in sacred Writ to Bishops Ministers or Deacons in and under the Gospel as there was to Aaron the High Priest and Iewish Priests and Levites under the Law 2ly That there is no one Text throughout the New Testament nor authentick Testimony to prove that either Christ or his Apostles or any Bishops Ministers or Deacons in the Apostles times or for some hundreds of years after them were distinguished by their Apparel from other Christians or Believers or that they preached prayed or administred the Sacraments in any consecrated Vestments whatsoever much lesse in such Rochets Surplesses or other Pontifical Habits as are now so eagerly contested for but only in their ordinary wearing Apparel the fashion or colour whereof is no where particularly described much lesse prescribed in the Gospel to all or any Ministers Bishops or Deacons And why should not all Prelates and Ministers be content to imitate and conform themselves to their Example as they are enjoyned Ephes. 1. 2. Phil. 3. 17. 1 Pet. 2. 21. unlesse they will be reputed as in truth

and other Vestments in Divine Offices Churches then answer the Arguments Reasons produced for their use and continuance It is ingenuously acknowledged by Alerinus de Divinis Officiis c. 38 39. Honorius Augustoduncnsis Gulielmus Durantus Thomas Waldensis some Popish Councils and the very Roman Pontifical and Missal That white Surplisses and other Prntifical Sacerdotal Vestments under the Gospell were originally assumed from Aaron the Levitical Priests garments under the old abolished ceremonial Law But who first invented or enjoyned them to be worn in time of Divine service Masse or Administration of Sacraments they do not mention nor yet the various mystical significations groundless grounds and frantick reasons of their several Institutions I finde in a spurious Decretal Epistle attributed to Pope Stephen Anno Christi 2 6 1. this general Clause concerning Priests Vestments That the Garments wherein Priests and other Ministers of the Church ought to celebrate Divine service and minister unto the Lord ought to be consecrated and decent and applyed to none other use nor yet to be worn or touched by any but sacred Persons But what these Vestments were he particularly defines not If Surplisses or white Rochets as some conceit then they ought not to be touched by Scholars Choristers Singing-men and others who are no consecrated Priests nor in sacred Orders as they are now in Cathedrals and some Colledges in our Universities against this Popes and other his Successors Decrees This Decree the Century writers stile idle s●perfluous altogether disagreeing with the word of God and savouring of the mysterie of Iniquity Flaccus Alcuinus De Divinis Officiis c. 38 39 40. Bochellus Decret Eccles. Gal l. 1. Tit. 7. l. 6. Tit. 17. Honorius Augstodunensts in his Gemma Animae l. 1. Gulielmus Durantus Rationale Divinorum l. 3. Tho. Waldensis Tom. 3. tit 4. cap. 29 30. Franciscus Zerula Paxis Episeopalis pars 1. Pontificale Missale Romanum with sundry others have large discourses concerning the several sacred Vestments of Popes Archbishops Bishops Deans Deacons Priests and particularly of Albees and Surplisses But who first introduced them into Christian Churches is a Question not easily resolved The next Authority I meet withall is the Decree of Pope Fusebius about the year 309. first recorded by Gratian and others out of him Consulto omnium statuimus ut sacrificium Altaris non in serico panno aut tincto quisqvam celebrare praesumat sed in puro lineo vel linteo ab Episcopo consccrato terreno scilicet lino procreato atque contexto sicut corpus Domini Iesu Christi in Sindone linea mundo sepultum fuit John 19. 40. Mar. 15. 46. Mat. 27. 59. Lu. 23. 53. But this Decree of his as it is forged spurious repugnant to the History of that Time the phrase tenent and practise of that Age and superstitious as the Century writers prove and style it so the reason produced by the Author of it why Priests and Clergy-men should celebrate the Sacrament of the Altar not in a silken or died but in a pure white linnen Garment made of Flax ingendred out of the Earth because Christs body was buried in linen cloaths is very absurd Had Christ celebrated his last Supper or preached prayed in a linen Surplisse whiles he lived the inference had been tollerable But since he never did it for ought appears and the Evangelists precisely record that at his miraculous transfiguration only when he went apart up into a high Mountain with three of his Disciples alone from all other company his Rayment formerly of another colour became shining exceeding wht●c as snow so as no Fuller on earth can white them and that only till his transfiguration was past the Argument recoyles upon the Author of this Imposture with great disadvantage For 1. Christ never preached nor celebrated his last Supper in a white linnen Garment or Surplisse whiles he lived Therefore no Priests Bishops or Ministers who are his Embassadors and should imitate his Example ought to do it after his death 2ly Christ did not put on these linnen Garments himself or to officiate in them but Ioseph of Aramathea and N●●bodemus wrapped his dead Corps in them to bury it Therefore Bishops Priests Deacons should never put on white Rochets or Surplisses on their backs to preach pray or celebrate the Lords supper whiles they live but only their dead Corps be wrapped up in them when they are interred 3ly These white linnen Garments wherein Christs body was wrapped were only his Winding-sheet and Grave-cloaths not a Surplisse Albee Stole or Rochet neither were they consecrated by a Pope or Bishop not worn in a Church but only in a Scpulchre yea our Saviour left them lying in his Sepulchre when he role again John 20. 5 6 7 8. and never wore them afterwards Ergo Bishops Priests Deacons should only wear unconsecrated Winding-sheets and sine linnen Garments in their Graves when dead and there leave them when they riseagain not consecrated Rochets Surplisses Albees Stoles in the Church when living ●ly Christs body was not wrapped in these linnen cloa●● in any relation to his Priestly office or function but only as a mere dead Corps to be interred it being thenfual manner of the Jewe thus to bury dead Corps as well Laymen as Priests witness Iohn 19. 29 quoted by this impostor Then took they the body of Iesus and 〈◊〉 it in linnen cloaths with the spices as the manner of the Ie●es is to bury compared with Iohn 11. 44. So the Nasamones Graecians Spartians Argives Syra●s●●ns Sycionians and other Nations wrapped the dead bodies of their deceased Friends in white linnen cloaths with spices and balmes and so intorred them Therefore if this reason be solid all Men and Women as well Jewes as Genti●es Pagans as Christians should wear whice Rochets Surplisses Albees Stoles in Churches as well as Popes Archbishops Bishops Priests and Deacons because they are all alike interred and wrapped in white linnen Grave cloaths when buried in their Graves The first probable authority in any true Antiquity for Bishops Ministers and Deaeons wearing white Vestments in the celebration of the Lords Supper is that of Hierom about 410. years after Christ Advers Pelagiano 1. 1. c. 9. Vnde adjungis genera vestium ornamentorum Deo esse contraria Quae sunt rogo inimiciti● conira Deum sr tunicam habuero mundiorem si Episcopus Presbyter Diaconus reliquus ordo Ecclesiasticus in Administatione Sacrificiorum cum candida veste processcrint● Cavete Clerici cavete Monachi viduae virgines periclitamini nisi sordidas vos atque pannòsas vulgus aspicerit Ta●●o de hominibus saeculi quibus apertè bellum indicitur inimicitiae contra Deum si pretiosis atque nitentibus utuntur Exuviis And in his Commentariorum 1. 13. in Ezech e. 44. Vestibus lineis utuntur Aegyptii Sacerdotes non selum intrinsecus sed extringsecus he means their