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 Ã 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
the Rochet Surpliss Caps and Vestments prescribed by the Book of 2 3 E. 6. quite laid aside the reason whereof are expressed in the Preface to that Book why some Ceremonies were continued and others laid aside and in the Articles of Religion set forth by Edward the 6th Anno 1552. Artic. 21. 23. Neither were they actually or legally revived by the Common-prayer-book revised corrected ratified by the Statute of 1 Eliz. c. 2. that Act injoyning all things to be done according to the Book of 5 6 Ed. 6. and none other or otherwise in which there was nothing concerning these Garments What hot unchristian Schismes Contests about Rochets Surplisses the form of Bishops Priests ordinary Vestments and Formalities afterwards sprung up between our most zealous Protestant Bishops and Ministers in the fiâ—st 7. years of Q. Elizabeths reign you may read at leasure in Dr. Heylins late partial History of the Reformation of the Church of England of Qâ— Elizabeth wherein he layes many black aspertions upon K. Edw. the 6 himself his Government the L. Protector sundry of our godly Bishops Martyrs Divines at home and Peter Martyr Calvin Zuinglius Alasco Beza with other chief Protestant Divines of reformed Churches abroad worthy the Ferula These controversies about Church vestments c. continued all her Reign growing every year higher higher every Parliament in her time as appears by the Journals being troubled with many Petitions Bills against them which the Bishops by their power in the Lords house suppressed and the world was filled with Books proet contra concerning them as the Books of Mr. Cartwright Mr. Vdâ—ll Penry Martin Mar-Prelate Altare Damascenum A Brief Discourse against the outward apparel and ministring Garments of the Popish Church printed 1578. A Discourse whether it be a mortal Sin to transgress the commandements of Civil Magistracy concerning the Apparel of Ministers The Declaration of certain Ministers in London refusing to wear the Apparel prescribed Mr. Philip Stubs with sundry more on the one side and Queen Elizabeths Advertisements in the seventh year of her Reign by her High Commissioners advice Archbithop Whitegift his Answer to the Admonition to the Parliament and Defence of his Answer against the Reply of T. C. 1574. in Folio Dr. Iohn Bridges his Defence of the Government now established in the Church of England 1584. Mr. Richard Hooker of the Laws of Ecclesiastical Policy 1593. with others on the other hand evidence Neither did these unnecessary unhappy Controversies about Priests Vestments and Ceremonies which perplexed our Church and gave great advantage to our Romish Adversaries expire with Queen Elizabeth but survived and grew to a heighth at the beginning of K. Iames his Reign who to silence or allay them appointed a special Conference at Hampton Court between the Bishops and Non-Conformists Party whereof Learned Dr. Ranolds was one about Reformation of Church matters Anno 1603. which many hoped would have put a period to these Contests but instead thereof did much increase them through the Bishops obstinacy potency pride who refusing to comply with the moderate just desires of their Fellow-Ministers and Protestant Christian Brethren in some superfluous Trifles particularly concerning the wearing of the Surpliss then and yet commonly termed A Raggc of Popery soon after in their Convocation held at London 1603. prescribed the constant wearing of Surplisses and Copes Hoods besides not only to Cathedral Church-men but likewise to all Ministers Curates reading Divine Service or administring the Sacraments in Parish Churches or Chapels and likewise to Fellows and Schollars in the Universities for which there was no former binding Law nor Canon by these ensuing Constitutions Canon 16 and 17. In the whole Divine Service and Administration of the Holy Communion in all Colleges and Halls in both Vniversities the Order Form and Ceremonies shall be duely observed as they are set down and prescribed in the Book of common-Common-Prayer without any omission or alteration even in the faulty old English Translation all Masters and Fellows of Colleges and Halls and all the Schollars and Students in either of the Universities shall in their Churches and Chapels upon all Sundayes Holy-dayes and their Evâ—s at the time of Divine Service wear Surplisses according to the Order of the Church of England which had no such Order that I can find before and such as are Graduates shall agreeably wear with their Surplisses such Hoods as do severally appertain to their Degrees Canon 24. In all Collegiate and Cathedral Churches the Holy Communion shall be administred upon principal Feast-dayes sometimes by the Bishop if he be present and sometimes times by the Dean and at sometimes by a Canon or Prebendary the principal Minister using a decent Cope and being assisted with the Gospeller and Epistolar agreeably according to advertisements published by Queen Elizabeth An. 7. Canon 25. In the time of Divine Service and Prayers in all Cathedral and Collegiate Churches when there is no Communion it shall be sufficient to wear Surplisses saving that all Deans Masters and Heads of Collegiate Churches Canons and Prebends being Graduates shall daily at the times both of Prayer and Preaching wear with their Surplisses such Hoods as are agreeable to their Degrees Canon 58. Every Minister saying the publâ—ke Prayers or ministring the Sacrament or other Rites of the Church shall wear a decent and comely Surplisse with Slèeves to be prouided at the charge of the parish And if any question arise touching the matter decency or comlinesse thereof the same shall be decided by the discretion of the Ordinary Furthermore such Ministers who are Graduates shall wear upon their Surplesses at such time such Hoods as by the Orders of the Vniversities are agreeable to their Degrees which no Minister shall wear being no Graduate under pain of Suspension Notwithstanding it shall be lawfull for such Ministers as are no Graduates To wear upon their Surplisses instead of Hoods some decent Tippet of Black so it be not silk After which followes this 74. Canon prescribing the form species of their ordinary wearing Apparrel The true ancient and flourishing Churches of Christ being ever desirous that their Prelacy and Clergy might be had as well in outward reverence as otherwise regarded for the worthinesse of their Ministry did think it â—it by a prescript form of decent and comely Apparell to have them known to the people and thereby to receive the honour and estimation due to the speical Messengers and Ministers of Almighty God We therefore following their grave judgement and the ancient Custom of the Church of England and hoping that in time newâ—anglenesse of Apparel in some factious persons will dye of it self doe constitute and appoint That the Archbishop and Bishops shall not intermit to use the accustomed Apparel of their degrees Likewise all Deans Masters of Colledges Archdeacons and Prebendaries in Cathedral and Collegiate Churches being Priests or Deacons Doctors in Divinity Law and Physick Bachelers in Divinity
or your Sacred Majesty and good satisfaction to all judicious perusers Wee all use to alter the proportion matter quality fashion number of our Garments Attires according to the several ages of our lives the seasons of the year the temper of the Climates where wee live and extraordinary occasions of solemnity joy grief or humiliation not only without offence to others or prejudice to our healths lives but with much applause and that for the necessary preservation both of health life and humane societie The like wee doe in our corporal Food Why may not wee then use the same Liberty by your Majesties and your parliaments publike Authority or Indulgence in the controverted case of Ecclesiastical Garments Ornaments Food now under publike consideration provided alwayes they bee decent orderly wholesom and not repugnant but agreeable to the holy Scriptures If this poor Mite humbly presented to Your all-piercing favourable Eye and Gracious acceptation as a Monument of my bounden Homage to Your Sacred Majesty at this most joyfull triumphant Solemnity of Your CORONATION the Form wherof I humbly dedicated and presented to Your Majesty soon after your Glorious return to Your Royal Pallace shall contribute any assistance to the accomplishment of Your Majesties healing uniting Design of all disagreeing parties in points of Ceremony Liturgy Worship the only end of its Compiling and publishing I shall heartily blesse God for its good successe and alwayes continue my cordiallest daily prayers to the King of Kings for Your Majesties long most pious just peaceable glorious reign over all your Dominions upon Earth for the advancement of the true reformed Religion the protection of all real zealous Ministers Professors of it and all Your Subjects Tranquillity Felicity til You shall exchange that fading Crown of pure Gold which GOD himself hath now set upon upon Your Anointed Head to the unspeakable Ioy of all Your Loyal Subjects maugre all Oppositions Conspiracies of Men or Devils to prevent it and that with greater Magnificence Splendor than any of Your Royal Progenitors have been crowned which God grant You alwaies to wear with most transcendent Renown for an eternal Crown of Glory in the highest Heavens which fadeth not away Your MAJESTIES most humble devoted Subject and Servant WILLIAM PRYNNE Lincolnes Inne Apr. 23. 1661. A short sober pacifique Examination of some Exuberances in and Ceremonial Appurtenances to the Common-Prayer ALthough I have in my judgement and practise alwayes approved the use of set-forms of publick Prayers and Administration of the Sacraments in Churches as warranted by Scripture the antient Practise and Liturgies of the Greek Latine Gothick Aethiopick and other Churches some whereof are spurious Impostures others interlaced with modern Sophistications and Superstitions by Popish Innovators and of all or most Churches at this day throughout the Christian world whether Epipiscopal or Presbyterial Papists or Protestants and albeit I was never an Oppugner of or Sepâ—ratist from the Book of common-Common-Prayer and administration of the Sacraments established in the Church of England whereunto I have constantly resorted yet I must ingeniously professe I am clear of opinion 1. That a set standing form of Common-Prayer and Sacramental Administrations is not absolutely necessary for the being though convenient for the well-being and unity of a National Church Therefore not to be prescribed as a thing of absolute indispensible necessity but only of conveniency decency as tending to publick unity 2. That there are and may be several set-forms of publick as well as of private Prayers and Devotions used in several Provinces Kingdoms National Churches and that all Churches Nations are no more obliged to use one form of publick Prayer and Administration of Sacraments than all private Christians are to use the self-same form of Private Prayers in their several Families Closets or one kind of Grace before and after meat but are all left at liberty to embrace or establish what forms they deem most beneficial for the Peoples spiritual edification best conducing to their salvation and union in Gods publick worship 3. That no one form of publick Liturgy is so compleat exact or unalterable but that upon grounds of Piety Prudence and sundry emergent occasions it may be altered varied amended or totally set aside and a new form of Common-Prayer established in its stead at Pope Pius the 5. and Clement the 8. acknowledge being only of human and Ecclesiastical not Divine institution 4. That the prescription or use of set-forms of publick Prayers ought not to suppresse discontinue interrupt or disparage the exercise of the gift or grace of conceived extemporary Prayers or Thanksgivings by Ministers and other Christians in publick or private upon ordinary or extraordinary occasions nor yet to hinder or disturb the constant preaching of the Word in season and out of season as is evident by the whole Book of Psalmes the special Prayers and Thanksgivings of Moses David Solomon Nehemiah Ezra Hezekiah Daniel Ieremiah in the old and of h Christ and his Apostles recorded in the New Testament being all compiled and used upon extraordinary occasions the i publick Prayers in the Primitive Church never secluded or diminished the use of private conceived prayers or preachings Therefore they should not do it now 5. That the bare-reading or chanting of Common-Prayers in the Church which every Parish-Clerk Chorister Singing-man Scholar or Parishioner who can read may and can perform as well as any Archbishop Bishop Dean Prebend or Minister and wearing of Canonical Vestments is no principal part of a Bishops or Ministers Duty as many now of late suppose it but only the constant frequent preaching of the Gospel and administration of the Sacraments wherein too many Bishops and Ministers are over-negligent as if it were the least part of their Function whenas their Ministerial and Episcopal Office consists principally therein as is evident by Christs own first and last Missions of and charges to his Disciples Go ye into all the world and preach the Gospel to every Creature Teach all Nations baptising them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you By Christs and his Apostles daily constant preaching the Gospel publickly and from House to House in all places where they came without intermission By Pauls asservations Christ sent me not to baptise that is principally or in the first place nor yet to read or chant Common-Prayer in a Cathedral Tone but to preach the Gospel For though I preach the Gospel yet I have nothing to glory of for necessity is laid upon me yea Wo is unto me if I preach not the Gospel And that dreadfull injunction of God himself by Paul to Timothy whom our Bishops and their Chaplains as well in their late as former Consecration Sermons and Discourses will needs make to be a Diocaesan Bishop or Motropolitan
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-sâ—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 Gâ—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 sâ—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 â—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-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 Aâ— 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-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
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-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-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 superâ—luity exuberancy which may well be spared for if it were originally introduced and still continued in the Church only as a
Trinity by Saints and Angels before either of them were created or at least from the Creation till this present time without variation or intermission which is both false and absurd to assert Yea litterally taken Archbps Bishops Deans Chapters Prebends Cathedralists who are most zealous for its continuance have least reason of any other Christians to practise chaunt repeat it since they have so much degenerated swarved from the Bishops Ministers in the Apostles age and Primitive Church in their daily Preaching Manners Habits Vestments Ornaments Church-musick Piety Humility Jurisdidictions Temporal possessions Ceremonies Government by a joynt Council of Presbyters Ecclesiastical centsure Of neither whereof they can truly say As it was in the beginning is now nor yet and ever shall be world without end Amen which they should henceforth discontinue unlesse they will really conform themselves in all things to the primitive Bishops and Ministers in point of worship doctrine disciplne administration of Sacraments Cereremonies Vestments Church-service and contempt of Worldly Pomp Riches Honours Heavenly conversation and comply with his Majesties most gracious Declarations touching Ecclesiastical affairs and the endowment of poor Vicaridges with competent maintenance for the benefit of the Peoples souls and bodyes to which they are very a verse 11. The usual custome of repeating Gloria Patri c. As it was in the beginning c. interchangably by the Ministers and People the Minister sometimes reciting the first clause and the Clerk and People the latter sometimes the Clerk and People rehearsing the fiâ—st part and the Minister the last by way of Dialogue Antiphony and Responsals as it is contrary to the Rubrick which prescribes the Priest alone to rehearse it not the People who are but to say Amen thereto So is it contrary to the practise of Gods Church in the first and purest times And the recital thereof with a loud obstreperous voyce as well by Women as Men repugnant to the Apostles express precepts 1 Cor. 14. 34 35. Let your Women keep silence in the Churches for it is not permitted unto them tâ— speak for it is a shame for them to speak in the Church Therefore most fit to be reformed for the future and laid quite aside 12. The repetition of Glory be to the Father c. after every Psalme Hymne and Versicle according to the Rubrick in times of Divine service hath introduced a New disorderly confused Custome and Ceremony in Cathedral and some other Churches though prescribed by no Rubrick Law Sanction or Canon of our Church of starting and standing up at every rehearsal of it and quatting down again as soon as it is repeated which gives a great offence to many therefore I shall next discusse it SECT II. Of Ministers and Peoples rising and standing up at every Rehersal of Glory be to the Father c. THough the Gesture of rising and standing up during any part of Divine Service simply considered in it self be a thing indifferent and lawfull as well as kneeling or sitting as the Marginal Scriptures evidence yet the customary constant usage thereof at Gloria Patri in all Cathedral most Parish Churches Chapels newly revived gives great distast to many sober Christians upon these ensuing Considerations which make them to disgust the use of Gloria Patri it self as an unnecessary superfluity which may well be spared 1. Because there is no precept nor president for any such usage or custom in the old or new Testament nor in the Primitive Church when purest devoutest for above 700 years after Christ. 2. There is no Rubrick Law legal Canon or Injunction for it in our own Church since the Reformation of Religion as there was before in times of Popery it being exploded upon the Reformation and Establishment of the Book of common-Common-Prayer though since introduced by Degreeâ— in Cathedrals and Parish Churches by innovating Prelates and Prelatical Clergy-men without any Law against the minds of our first Reformers who exploded it 3. Because the frequent sudden starting and standing up in the reading of the Psalms other parts of the Liturgy at and during every Rehearsal of Gloria Patri pronouncing it promiscously with a loud voyce as well by Men as Women who are to keep silence and not suffered to speak in the Church whiles others sit as before because this Ceremony is not prescribed and then quatting down again to the disturbance of those who sit by or near them and offence of those who scruple dislike this illegal Innovation as an undecent and disorderly custom introduced without any solid reason contrary to the Apostles prescription and direction 1 Cor. 14. 33 34 35 40. and 1 Tim. 2. 11. 12. Let all thingste done decently and in order for God is not the Author of confusion but peace Let your women keep silence in the Churches c. This chaunting and rehearsing of Gloria Patri by all the people with a loud voyce together with the Priest at the end of the Psalm was long since thus censured as a strange disorderly Innovation by Cassianus a Presbyter of Marselles Illud autem quod in hac Provincia vidimus ut uno cantante in clausula Psalmi omnes adstantes concinent cum â—amore Gloria Patri et Filio et Spirituisancto nusquam per Orientem audivimus sed cum silentio omnium ab eo qui cantat finito Psalmo or ationem succedere Therefore most fit to be Reformed now there being no Rubrick Law or Canon that prescribes it in our Church 4. Because it is directly contrary to the president and practise of the 24. Elders and the great multitude of Saints of all Nations and kinreds and people Rev. 4. 11 12. cap. 7. 10 11 12. Who when they gave praise and glory unto God did all fall down on their faces not stand up upon their feet before the Throne and him that sat thereon saying Thou art worthy O Lord to receive glory and honour and praise Blessing and glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen The same in substance and words almost with Gloria Patri c. at which all now use to rise and stand upright insteed of falling down on their faces Yea rise up not only from their seats but knees when they are praying O Lord make haste to help us to Chant or say Glory be to the Father c. subjoyned to that and other Prayers 5. Because this starting and standing up at Gloria Patri was originally introduced prescribed by Popish Missals Councils Canons Priests and taken up in imitation of Popish Prelates Priests Monks Papists in their Celebration of their Masses in which they all stand up together when Gloria Patri is repeated at the entrances of their several Masses the end of every Psalme and other parts of their Masse When and by what Popes and Councils it was first introduced I cannot certainly define Chronicon Reichespengense
Fredericus Lindebrogus with others fore-cited inform us That Pope Damasus Anno 368. in fine cujusque Psalmi Gloria Patri cantariprimus invenit constituit But that he enjoyned all or any to stand up when it was thus sung or read no Author once records The Capitularia of the Emperor Charles the Great and Ludovicus Pius collected by Abbot Ansegisus and Benedictus Levita l. 1. Tit. 70. De fide Presbyterorum ab Episcopis discutienda ordani ut Episcopi diligenter discutiant per suas Parochias c. Vt Gloria Patri cum omni honore apud omnes cantetur ipse Sacerdos cum sanctis Angelis populo Dei communi voce Sanctus Sanctus Sanctus decantet But that they should stand up when they sung it there is not one syllable in this Constitution nor in any fore-cited Council or Decretall that enjoyns the use of Gloria Patri Therefore it was not practised in that age The first Council I have yet found that prescribes standing up at Gloria Patri is the Provincial Council of Senns in France in the year 1528. cap. 18. De horis Canonicis distincte reverenter honestè in Ecclesia decantandis which enjoyns that in Cathedral Collegiat and Conventual Churches not Parochial or Chapels cum dicitur Gloria Patri et Filio et Spiritui Sancto omnes consurgant but why all should thus rise and stand up together when Glory be to the Father c. is said it renders no reason at all nor any Council else I have yet perused neither can I find any probable reason for it but that which is intimated in Ritus celebrandi Missam prefixed to Missale Romanum revised by Pope Pius the 5th and reformed by Pope Clement the 8th De Principio Missae sect 3. Sacerdos cum in fine Psalmor â—m dicit Gloria Patri c. caput Cruci inclinat that the Priest when he saith Gloria Patri in the end of the Psalms may the better bow his head to the Crucifix or Altar and the people together with him which he and they could not so conveniently perform unless they stood up and raised themselves from their seats This Council of Senns immediately subjoyns in the same Canon Cum nominatur illud nomen gloriosum Iesus in quo omne genu flectitur in not at which every knee is bowed in the passive not active sence coelestium terrestrium infernorum omnes caput inclinent A Canon contrary to the words of the Text Phil. 2. 9 10. which requirs that every knee not head should be bowed as well as repugnant to its sence which is only this that God hath highly exalted Iesus Christ to be the Soveraign Lord not only of his Church but all other Creatures and that in the general day of judgement not only all Angels Saints but Devils damned persons should actually be subjected to his Soveraign power as their supreme Lord and Iudge not Iesus or Saviour he being no Saviour but only a Lord over Devils damned persons and all other Creatures but men and actually confesse him to be their LORD to the glory of God the Father the genuine scope and meaning of this much abused mistaken Text as is evident by the words and Isaiah 45. 23. Rom. 14. 9 to 15. c. 2. 5 to 17. Mat. 25. 31 to 46. c. 28. 18 19. Ephes. 1. 19 to 23. Heb. 1. 2 3 4 6 7 8. c. 2. 8. Col. 1. 15 to 20. Acts 2. 34 35 36. c. 10. 36 42. Col. 1. 15 to 20. Rev. 1. 5 6. c. 5. 11 to 14. c. 20. 12 13. 1 Tim. 6. 14 15. Iohn 5. 20 21 22 23. which fully explain this Text as I have elsewhere largely evidenced The next Council I find prescribing standing up at Gloria Patri and bowing at the Name Jesus joyntly together is that of Bourdeaux Concilium Bituriense Anno 1584. thus registred by Bochellus In fine Psalmorum ubicunque Gloria sanctissimae Trinitati redditur omnes consurgant that is in the end of psalms and wheresoever Glory is rendered to the most holy Trinity let all rise or stand up together in invocatione nomine Iesu genu flectant which last clause may be more properly interpreted of kneeling or bowing the knees to Christ in the invocation of his Name in Prayer then at the sound or mention of his Name Jesus when not invoked in the Gospels Epistles second Lessons or Sermons These are the only Councils and Canons I know and those but of late years made by Popish Provincial Councils enjoyning all to stand up when Gloria Patri is said or sung and that principally in Cathedral Collegiat and Conventual Churches without any solid reason rendred for it Which being a practise generally taken up and used only by Papists Popish Prelates Priests Monks and Popish Churches in Forein parts and in no reformed Churches beyond the Seas nor prescribed by any Law Rubrick Injunction or legal Canon of the Church of England I humbly submit to the Judgements Consciences of all zealous sober judicious Protestants Prelates and Cathedralists whether upon consideration of the Premises they may not with more reason and descretion henceforth give over not only their rising and standing up at Gloria Patri but likewise the freequent Repetition if not the use thereof for the future and quite expung it out of the Book of common-Common-Prayer then any longer continue it to the offence and scandal of thousands of their Protestant Brethren who are both pious peaceable learned judicious and no Enemies but Friends to a well-reformed publick Liturgy wherein they may all heartily accord SECT III. Of standing up at the Reading of the Gospel and Three Creeds I Am yet of opinion that the Decretals and Canons prescribing standing up at Gloria Patri were the true original of those for standing up at the reading of the Gospel and prefacing it with the Repetition of Glory be to thee O Lord prescribed by Roman Missals Ceremonials Pontificals Popes Decrees Popish Writers and derived from them to those who now practise it in our Church being the same in substance with Gloria Patri which being now generally used in all our Cathedrals and revived of late in many Parish Churches and Chapels though not prescribed by any Rubrick in the Book of common-Common-Prayer nor binding Law or Canon of our Church by innovating Clergy-men and such as are over-much addicted to Ceremonies and Formalities I shall next calmly examine the original grounds lawfulnesse decency and expediency thereof The original of standing up at the reading of that we call the Gospel specially appointed at the Communion on Sundayes and Holy-dayes is attributed by some to Pope Clement the 1. and inserted into his spurious Apostolical Constitutions in these words Cum Evangelium legitur omnes Presbyteri Diaconi Laici Allurgant cum magno silentio Scriptum est enim Tace audi Israel Et rursum Tu verò hîc sta audies Deinde
reparari debent aut solent subeant Which intimates that Priests and Vicars did then use to wear and find their own Surplisses and by the same Archbishops Provincial Constitutions who decreed Dignissimus ut Sacramentum Eucharistiae circumferatur cum debita reverentia ad Egrotos Sacerdoti saltem induto Superâ—elliceo gerente orarium cum lumine praevio in lucerna cum campana ut populus ad reverentiam debitam excitetur qui ad prosternendum se vel adorandum saltem humiliter informatur Sacerdotali prudentia ubicunque Regem gloriae sub panis latibulo evenerit deportari The original ground of kneeling at as well as to the Sâ—crament This is the 1. Constitution in our Church I have yet observed prescribing Priests to wear Surplisses when they delivered the Eucharist or carried it to sick persons on which Lindwode hath this Glosse Et sic tolerare potest licet Minister Sacerdotis non sit indutus Superpelliceo licet honestus sit quod ipsius Minister Superpelliceo induatur considerata qualitate Beneficii et facultatibus ejusdem Which intimates that Parish Clerks should wear Surplisses as well as Priests Robert Winchelsie his next successor in the See of Canterbury as Lindwode or Simon Isâ—p as Iohn de Aton records about the year 1300. decreed what Popish Trinkets Books Ornaments Vestments should be provided in every Parish Church by the Parishioners amongst which he enumerates Dalmatica tunica et cum Capa de Choro tria Superpellicea unum Kochetum On which Lindwode hath this Glosse Tria Superâ—epllicea ad usum scilicet trium Ministrorum Ecclesiae vizt Sacerdotis Diaconi sub-diaconi Rochetum quod differt à Superselliceo quia Superpellicium habet manicas pendulas sed Rochetum est sine manicis ordinatur pro Clerico Ministraturo Sacerdoti vel forsan ad opus ipsius Sacerdotis in Baptizando pueros ne per manicas ipsius braâ—hia impediantur His next Successor Walter Raynods decreed That Arch-deaâ—â—ons amongst other things should take care that there should be in every Parish-Church ad minus duplicia Sacerdotalia Vestimenta the one for Lords dayes the other for holydayes as Lindwode Glosseth it ut honor debitus divinis Officiis in omnibus impendatur praecipimus etiam ut qui altari ministrat Suppelliceo induatur On which Lindwode hath this Glosse vizt Presbytero celebranti assitens it idem in Missae tempore ministrans vel potest intelligi de Sacerdote quovis tempore accedente ad altare ut aliquid faciat vel disponat circa corpus Christi ut videlicet illo tempore sit indutus Suppelliceo et juxta communem intellectum die supplicio i. e. veste linea ad talem usum praeparata de qua tamen veste non memini me legisse in toto corpore Iuris Canonici vel civilis nec etiam in sacra Scriptura â—it tamen de eo mentio 1. de Eccles. edif c. ut Parochiani et potest significari per tunicam Lineam qua induebantur filii Aaron in veteri lege de qua legatur Exod. 28. ac finem sed estimo quod propriè Suppellicium est indumentum de pellibus confectum sed in nostro communi usu intelligatur ut prius dixi The use of these Rochets Surplisses and other Massing Vestments introduced by Popish Councils Decrees to celebrate the Mass Masse Priests Prelats officiating in them at their consecrated Altars who likewise clad and wrapped up their consecrated Host or Breaden God in a pure white linnen Corporal by the prescription of the self-same Constitutions Canons Missals Pontificals Ceremonials Rituals which enjoyn Rochets and Surplisses continued in our Church till the abolishing of all Romish Masses Pontificals Missals by K. Ed. the 6. and his Parliaments by certain steps and degrees in the 1 2 3 4 5 and 6. years of his Reign not without some oppositition and an open Rebellion in Devonshire Cornwall and other places by Popish Priests and their Confederates In the first Edition of the Book of common-Common-Prayer injoyned to be publickly read by the Statute of 2 3 E. 6. c. 1. not only all Bowings to and towards the Altar and Hostia praying towards the East standing up at Gloria Patri the Gospels Creeds bowing at the Name of JESUS reading second service at the High Altar when there was no Sacrament there administred with other Ceremonies prescribed by former Mass-books Breviaries Pontificals were abolished and left out of the Rubricks as superstitious useless offensive but likewise the wearing of Palls Planets Chimeres Lawn Sleeves Sandals Copes Hoods and other Vestments except only a Rochet to be worn by Archbishops Bishops and Surplisses only by Priests and Deacons were totally laid aside as Popish superfluities or unnecessary Disguises and it was generally expected by divers zealous Protestants that Rochets Surplisses and square Caps would have been then likewise taken away upon the same account being all appurtenances to the Masse Masse-Priests and only prescribed by Popes and Popish Missals Pontificals Canons Decretals But the King and Commons not holding it necessary or convenient to reform all things at first but by degrees Mr. Iohn Hooper a learned Divine in great reputation with the People Lord Protector and others for his excellent constant daily preaching and piety being soon after elected Bishop of Glocester scrupling to wear a square Cap Rochet Surplisse and refusing to be consecrated in his Pontificalibus reputing them as TRIFLES tending rather to SUPERSTITION than otherwise and learned Peter Martyr then Regius Professor in the University of Oxford though a Prebend of Christ-Church constantly refusing to wear a Surpliss in the Quire there at any time and in a Letter to a private Friend Iuly 1. 1650. desiring his judgement concerning square Caps and Surplisses declaring That though they were things indifferent in themselves which make no man of themselves godly or ungodly by their use or forbearance yet he thought it most expedient for the good of the Church that they and all others of that kinde should be taken away when the next opportunity should present it self because where such Ceremonies were so Stifly contended for which were not warranted and supported by the word of God commonly men were less Solicitous of the substance of Religion than they were of the circumstances of it And Iohn Alasco Tyms Mr. Iohn Rogers Mr. Iohn Philpot and other learned Protestant Ministers then denying to wear these Vestments yea decrying them as Superstitious Popish Massing attire altogether as unfit for the Ministers of the Holy Gospel and Evangelical Bishops as those other Vestments then abolished And Mr. Calvin Zuinglius with other eminent Protestant Divines quite exploding their use in forein Churches and declaring their judgements against them to the Lord Protector Cranmer Ridly and other Bishops thereupon in the Parliament of 5 6 E. 6. c. 1. the Common-prayer-book was revised amended in sundry particulars and the use of
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 nudeâ—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-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 Cathedâ—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 â—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 fiâ—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