to their People once a Month Quarter Year yea cry up Common-Prayers to suppress 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 Diocess to preach every Lords day and Holy day and in the time of Fasts 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 their 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 Senensis 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 Manners and grow more void of the fear love knowledge of God and veneration of theâ— 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 sine 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 therefore all our Bishops Ministers should much more diligently press 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 unto Salvation and principle means of faith of converting and saving the souls of those who believe it 6. That there are some things 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 James his Command now onely 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 Altare Damascenum the Assembly of Perth and others heretofore and of sundry Ministers of late times especially against that of â—sal 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 James which ought to be amended in this particular truly rendred the words That IN not AT the Name of Jesus 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 A not IN the name of Jesus 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 Câ—verdale 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 â—T the name never heard of read used in any English Latin Greek Hebrew Syriack Arabick French Spanish Italian German Sclavonian or other Writer whatsoever but only in this Text and all to justifie the Ceremony of bowing the head and putting off the hat at the sound or hearing of the name Jesus 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 Eccleâ— 5. 1 2. Prov. 10. 19. Which Repetitions seem to countenance the Papists vain Battologies and abuse of the Lords Prayer in their Mâ—ssals Offices Rosaries Psalters Beads by many successive rehearsals thereof against the express 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 And the interposition of it no lesse than twice in the midst of the Letany and Prayer for THE KING dividing it into three parts seems not onely superfluous but incongruous and ridiculous to many I shall not at all insist upon kneeling at the Sacrament the Crosse in Baptism the King 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 John 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 1. Of the frequent Repetition of Glory be to the Father c. at
this most joyfull triumphant Solemnity of Your CORONATION the Form whereof 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 success and alwaies 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 till You shall exchange that fading Crown of pure Gold which GOD himself hath now set upon Your Anointed Head to the unspeakable Joy 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 Episcopal or Presbyterial Papists or Protestants and albeit I was never an Oppugner of or Seperatist from the Book of 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 staâ—ding 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 indispensable 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 used 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 as Pope Pius the 5. and Clement the 8. acknowledg 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 â—aâ—iel Jeremiah in the old and of Christ and his Apostles recorded in the new Testament being all compiled and used upon extraordinary occasions the publick Prayers in the Primitive Church never secluded or diminished the use of private conceived prayers or preaching 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 when as their Ministerial and Episcopal Office consists principally therein as is evident by Christs own first and last Missions of and charges to his Disciples Goe 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 asseverations 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 â—ut 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 dreadful 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 Metropolitan 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 Jesus 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-suffering 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 yourselves and to all the flock over the which the Holy Ghost 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 whoâ— by their Curates or Choristers readâ— or sing Common-Prayers once or twice every day or Lords day at the least and yet seldom personally preach the Gospel
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 brginning 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 Morning 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 Lords day Friday and Wednesday by the form of Baptism constantly used every day in great Parishes and by the Psalms Lessons Collects Epistle and Gospel on Trinity Sunday than by Gloria Patri c. Therefore it may very well be spared as a needless superfluity in our Church 7. This Addition to Gloria Patri by the Council of Vasio 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 judicially 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. John 1. and other fore-cited Texts 2ly It seems clearly to exclude Christ and to relate to something 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 incongâ—uity 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 and not to Christ alone much less 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 Grammatical and Logical construction 5ly Any Heretique may easily evade this Clause by applying it onely to the Father who is first or to the Holy Ghost last mentioned in Gloria Patri and not to the Son 6ly The illiterate Vulgar yea Ignorant reading Priests Vicars Atheists do no waies understand it of the Sons eternal being and Generation but rather in a literal and quite other sence than the Original Contrivers of it intended even according to the sence and language of those Atheistical Sâ—â—fâ—ers 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 Scoâ—fers 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 host 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 Telesphorus 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 Paraphraitical 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 Jesus c. make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ to whom be glory for ever and ever Amen Rom. 16. 27. To God only wise be glory through Jesus
syllable in this Constitution nor in any fore-cited Council or Decretal 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 horiâ— Canonicis distinctè reverenter honestè in Ecclesia decantandis which enjoyns that in Cathedral Collegiate and Conventual Churches not Parochial or Chapels cum dicitur Gloria Patri et Filio et Spiritui sancto omnes conâ—urgant 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 Psalmorum 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 subjoynes 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 requires 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 judgment not only all Angels Saints but Devils damned persons should actually be subjected to his Soveraign power as their supreme Lord and Judge not Iesus or Saviour he being no Saviour but only a Lord over Devils damned persons and all other Creatures but men and actually confess him to be their LORD to the glory of God the Father the genuine scope and meaning of this much abused mistaken Text as it 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. John 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 Psalmes and wheresoever Glory is rendered to the most holy Trinity let all rise or stand up together in invocatione nomine Jesu 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 Collegiate and Conventual Churches without any solid reason rendred for it Which being a practise generally taken up and used onely 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 discretion henceforth give over not only their rising and standing up at Gloria Patri but likewise the frequent Repetition if not the use thereof for the future and quite expunge it out of the Book of Common-Prayer than 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 the reading of the Gospels were the true original of those for standing up at the recital of Gloria Patri and prefacing them 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 practice 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-Prayer nor binding Law or Canon of our Chuch by innovating Clergy-men and such as are over-much addicted to Ceremonies and Formalities I shall next calmly examine the original grounds lawfulness 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 Assurgant cum magno silentio Scriptum est enim Tace audi Israel Et rursum Tu verò hîc sta audies Deinde verò moneant Presbyteri populum ut sedent But this Constitution 1. As it was none of the Apostles so neither this Popes Clements but a spurious Imposture of far later dayes as Mr Cook in his Censura Patrum Dr. James and sundry others have evidenced 2ly The standing up thereby enjoyned is not at the reading of that we now call the Gospel but of the Second Lesson of Chapter out of one of the 4 Evangelists as the preceding words demonstrate And why all Priests Deacons and Laymen should stand up together at the reading of that we now usually call the Gospel because taken out of the Gospel rather then at the Second Lesson or Chapter being the Gospel as much as it or at the Reading of the Gospel only rather
of our Church except only at the rehearsal of the Apostles Creed nor yet by any Popish Canons or Decrees to my remembrance as standing up at Gloria Patri and the Gospells 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 fast in 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 up is in it self indifferent and may be 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 unwarrantable grounds but only to raise up our drowsie bodies hearts spirits more attentively fervently devontly 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 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 Ludovicus 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 never bowed their knees or heads at the Name JESUS when ever read or heard first introduced by Pope Gregory the 10th about the year 1272. who restraiued the use of it only to the celebration of the Masse and never practised before his time for ought appears by Ecclesiastical Historians 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 JESUS 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 Surplistes Rochets and other Episcopal 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 Deacons Scholars Choristers wearing of white Surplisses Rochet 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 depriving many godly orthodox painfull learned preaching Ministers who could not in judgement or conscience submit to use them Not to enter into any General discourse 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 tempests 3ly to adorn our Bodies in a modest decent comely manner without lasciviousness prodigality or fantastickness 4ly To distingiush 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 kind 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 Jewish 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 5. 2. Phil. 3. 17. 1 Pet. 2. 21. unlesse they will be reputed as in truth they are the greatest Non-conformists 3ly The Gospel being commanded to be preached to all Nations who were as different in their Manners Habits Fashions Customs Laws Ceremonies Governments as in their Climates and Languages it was neither possible convenient nor reasonable to prescribe any one set-form of Bishops Ministers or Deacons Vestments Liturgy or Administration of Sacraments to them all but to leave them arbitrary and indifferent with this general limitation Let all things be done decently and in order 4ly That though all Qualifications and Duties of Evangelical Bishops Deacons and their Wives too be most fully and particularly set down in the Epistles of Timothy and Titus yet there is not one syllable in them concerning
the form or colour of their Ordinary or Priestly Vestments Accounterments which if so necessary expedient decent as they are now pretended would certainly have there been specified recommended or prescribed to all succeeding Bishops and Deacons 5ly That the Apostle in this very Epistle to Timothy where he most particularly enjoyns the use of publick and private Prayers to Bishops Ministers and all other Christians and the manner how they should perform the same useth only these expressions I exhort therefore that first of all Supplications Prayers Intercessions and Thanksgivings be made for all men for Kings and all in Authority that under them we may live a quiet and peaceable life in all godlynesse and honesty I will therefore that men pray every where lifting up holy Hands he would doubtlesse have added putting on holy Garments Rochets Surplesses Albees Hoods c. had they been necessary decent expedient without wrath or doubtings In like manner also that Women adorn themselves with modest Apparel with shamefastnesse and sobriety now almost quite out of fashion even in Churches as well as Theatres not with broydred or plaited hair or gold or pearls or costly array or spots or patches now much in fashion both in and out of Church but which becommeth Women professing godlynesse with good works Let the women learn in silence c. This transition from Ministers Deacons and mens praying in every place with pure hands to womens apparel especially in the Church as the last words evidence without one syllable of Mens Bishops Ministers or Deacons apparel or Church-vestments before or after it in this Epistle or any other is an unanswerable argument in my weak judgement against the necessity or peremptory prescription of any Rochets Surplisses or other kind of Vestments since invented enjoyned by Popes or Popish Prelates Priests Monks or any other Prelates in the celebration of Divine Service Masses Sacraments 6ly That our Saviour himself gave this special charge to his Disciples recorded by two Evangelists Take no thought for your life what you shall eat or what you shall drink nor yet for your body what you shall put on Is not or for the life is more than meat and the body than rayment If then the Apostles and Disciples themselves were thus specially prohibited to take any thought for their ordinary necessary Rayment and wearing Apparel much more then for any extraordinary unnecessary Surplisses Rochets Canonical or Pontifical Massing Vestments wherein they preach pray or administer the Sacraments Of which Popes Archbishops Bishops Priests Deacons and Cathedral-men have been heretofore and some now be so over-carefull so immoderately zealous as by sundry successive Councils Synods Canons Decretals Injunctions Rubricks Censures indispensibly to impose yea force them upon their Fellow-Ministers and Christians against their judgements wills consciences or else to deprive them of their Ministry Gods publick Ordinances Sacraments contrary to this express Inhibition of Christ himself whom the highly affront therein 7ly That God by St. Paul give this Divine Precept or Admonition to Timothy and all other Bishops Ministers Deacons Christians Godlyness with contentment is great gain for we brought nothing into this world and it 〈◊〉 certain we can carry nothing out And having food and rayment though ordinary course mean let us be therewith content O that all over-covetous worldly pompous Prelates and Clergy-men would seriously ponder believe practise and preach over this Text by their heavenly world-contemning lives instead of vexing disquieting discontenting themselves and all others with Law-sutes Citations Injunctions Censures about their Lordly Mannors Palaces Temporalties Pontifical Ornaments and Priestly Vestments This would make all to love honour reverence them with and from their souls who now repute them the worldlyest the proudest and most avaritious of all men professing Christianity even when they are departing out of this world and dropping into their very Graves if not into a deeper Pit to the scandal of the Gospel and their holy Function Let me only mind them of two conclusions from this Text. 1. That if all Bishops and Ministers ought to be contented with bare necessary rayment as well as food then they ought not to lade and cloath themselves with so many superfluous unnecessary Pontifical robes and Priestly vestments as now they wear and put on even in Gods own presence House whiles they are discharging their Duties and performing Divine services unto him much lesse to force or impose them upon their Brethren and Fellow Ministers who are and would be content with their ordinary Garments without these superfluities and are highly discontented that they are enjoyned to put them on against this Precept the forecited Texts yea the very dictates of their own Judgments and Consciences 2ly That they must speedily leave all their worldly Temporalties Episcopal robes Priestly vestments behind them and shall neither carry them hence into their Graves much lesse to Heaven or another world why then should they either trouble themselves with them or their Fellow-Ministers Christians about them who take no contentment in them and desire to officiate and serve God in their Ministry without them 8ly Which is most observable That when Christ himself commissioned and sent forth his Disciples to preach teach and discharge their Ministerial function he expresly enjoyned them among other things not to provide take or put on two Coats Neither to have two Coats a piece as being an impediment to their preaching and Ministry In obedience to which command the most laborious preaching Gospel-spreading Saint Paul whiles he was travailing from Country to Country and City to City to preach the Gospel left his Cloak at Troas with Carpus as a cumbersom impediment to his Ministry which he sent for after he was Prisoner at Rome when he could no longer walk abroad to preach With what colour then of Piety Decency Expediency or Necessity can Popes Patriarks Metropolitans Arch-Bishops Bishops when they go to say Masse read Divine service preach baptize celebrate the Lords Supper confer Orders keep Visitations consecrate Churches Chapels Vessels Vestments Kings put on adorn and load themselves with Miters Caps Cassocks Gownes Rochets Surplesses Copes Hoods Stoles Planets Palls Dalmaticks Pectoral Crosses Girdles Colobiums Chymers Gloves Sandals Handkerchiefs Scarffes without which by their own Canons Decretals Missals Pontificals Proâ—â—ssionals Ceremonials they neither may nor must officiate and enjoyn all Ministers Priests Deacons under severest censures and deprivations to wear Cassocks on their ordinary Apparel Girdles and Gownes upon them Surplesses or Copes upon their Gownes and if Doctors and Graduates Hoods Scarfes and Tippets upon them which hinder and make them unapt to preach or discharge their Ministry against these reiterated Precepts of our Saviour recorded by three Evangelists for their own and all other Ministers imitation or how can they ever answer in the great day of judgement when they shall appear naked before the Tribunal of our Lord Jesus Christ their high contemptuous
Areopagita Origen Ambrose and Rabanus to justifie this custom from whence the Lords day Easter week and the Feast of Pentecost on which Christians heretofore were usually baptized and then clad in White Garments were stiled Dominica et feria in albis and by our English Calanders Nation till this day called White-sunday and White-sontide because all persons baptized on them and Virgins too were then usually clad in White Garments Feria 2. In albis hac hebdomada to wit after Easter vocatur quod Sabbato sancto baptizati vestem candidam quam in baptismo acceperant gestare consueverint ac in ea induti ac albati usque ad alterum Sabbatum quo solenni ritu albas deponebant writes Learned George Cassander If then this antient custom of Clothing all baptized Persons in white Robes Rochets Surplisses so long continued in the Churches of Christ before any such Vestments wore by Bishops Priests Deacons grounded on the self-same Texts reasons and some better grounds than Bishops Priests or Deacons wearing these Garments he now totally laid aside through the Pride Usurpation of Popes Prelates Clergy-men who appropriate them only to themselves by way of distinction from other Christians without any scandal or prejudice to Religion then à fortiori Bishops Priests Deacons Rochets Surplisses and other Vestments may be discontinued and laid quite aside as uselesse superfluous if not schismatical dividing discriminating Christians from Christians and Clergy-men themselves from one another raising many unnecessary contests inconsistent with our Churches peace and unity 6ly If a white colour or white Linnen Garments be badges of innocency purity chastity and should mind those who wear them of and excite them to these virtues as is pretended then there is no need at all of white Surplisses Albees Rochets or Lawnsleeves for these purposes For 1. every Bishops Priests Deacons and other mans white Skins the natural Garment of his Body which he wears upon him all his life or his white linnen Shirt Wastcoat he wears day and night all the week year long his white linnen Bands Cuffs Handkerchiefs and linings of his Dublet Hose or the white Sockes he usually puts on every day and not puts off till night his white linnen Night-cap Sheets which he lyes down and sleeps in every night the white linnen Napkins Table-cloaths Towells he daily useth the white bread meat milk egges he eateth every meal the white wax or Tallow-candles he burns the white sealings walls he beholds in his House Church Chapel every day the white Paper wherein he writes and all the Bibles Missals Common-prayers and other Books Papers he reads written or printed the white Corporals Altar-cloaths he beholds at every Sacraments the white frocks of Porters Carters Millers Grooms Hostlers they daily wear the white Dublets of men Wastcoats Peticoats Aprons linnen Mautles of every Woman the white sleeps beasts foul birds snow hail wool flax or radiant light of the Sun Moon Stars and via lactea in the Heavens might abundantly mind every Bishop Priest Deacon unless more dull and averse from purity piety innocency and sincerity than any other sort of Christians and more effectually excite every Clergy-man or pious reasonable Christian to innocency purity sincerity than all their Albees Rochets Surplisses or other Church vestments which they wear only for a short season not constantly all the day as they do their other induments And why white Rochets Surplisses Lawn-sleeves alone should be badges memorials of or incentives to purity innocency chastity rather than all other white ordinary Vestments Utensils Meats Creatures or why Archbishops Bishops Priests Deacons and Clergy-men alone should wear them when as all wear white shirts bands cuffs and other linnen Garments as well as they without distinction no solid reason can be rendered to satisfie any reasonable mans judgement or conscience 7ly If White be a badge of Innocency Holynesse chastity purity as is pretended then why should not Archbishops Bishops Priests Deacons and all Cathedral-men wear white Hats Caps Gownes Cassocks Girdles Doublets Breeches Stockings Shooes but only black red or russet Vestments as sundry Popish Councils and our own Canons enjoyn them as well as white Rochets Surplisses or Lawn-sleeves Or why should they not wear only their shirts instead of Surplisses Rochets upon their Gowns Cassocks and wearing Cloaths or their Surplisses Rochets Lawn-sleeves under their other Cloaths Instead of shirts It was a witty Question a pratling Girle of seven years old demanded of Doctor Laud when Bishop of London arrayed in his white Lawn-sleeves and Rochet Pray Vncle why do you wear your shirt upon your Gowne and Sleeves when other men wear their Shirts under them At which the Bishop smiling could return her no Answer but this That it was the custom of Bishops to do it And had she demanded of him further how his white Sleeves Rochet alone could be a badg of his universal Innocency purity sanctity when his Gowne and all the rest of his Garments were coal-b lack or whether his Innocency purity sanctity were not put off together with his Lawn-sleeves Rochet and laid quite aside till he put them on again He could hardly have returned a satisfactory Answer to these Demands 8ly If Bishops and Clergy-men wear white Rochets Surplisses in the Church only to distinguish them from the people and others not in Orders Then 1. no unordained Singing-men Parish Clerks Choristers Scholars in our Universities should be commanded as now but prohibited to wear Surplisses in the Church 2ly Bishops and Ministers respective Consecrations Ordinations presentations inductions installments to their Bishopricks Benefices perception of their Rents profits tythes and their constant preaching praying officiating baptizing administring the Lords Supper and diligent exercising of their Ministry in the Church are sufficient of themselves without any Rochet or Surplisse to difference them from the people As good trees are best known by their fruits not leaves so are good pious holy Bishops and Ministers of the Gospel best known and distinguished from the Laity by their good fruits by their diligent discharge of their Duties Functions their exemplary transcendent Piety Charity Humility Heavenly-mindednesse and by renouncing the Pomps vanities riches honors of this present world and all the sinfull lusts of the flesh according to their Baptismal vow even as Pope Coelestine the 1. asserted long since in his Epistle to the French Bishop cited in the Title page The Council of Calchuth under our King Alswoold Anno 787. cap. 3. prescribes this as the principal badge and duty of every Bishop Priest ut diligenti cura ad Gregem sibi commissum praedicet The Councill of Clovesho An 747. and the Excerptions or Canons of Egbert Archbishop of York about the year 750. Decree Vt unusquisque Episcopus Sacerdos omnibus Festis diebus Dominicis Evangelium Christi praedicet populo Vt Episcopi nullatenus secularibus negotiis plusquam Dâ—i servisiis quod absit as most have
Gowns Cassocks by Bishops Priests Deacons if ever intended in this Text are diametrically repugnant thereunto 4. The words are in the Plural Number Let thy Garments be alwayes white Therefore Bishops Priests Deacons should alwayes wear white Hats Gownes Dublets Stockings Shooes as well as white Rochets Surplisses yea wear their Rochets Surplisses alwayes as they do their Shirts not wear Black Goats Gowns Cassocks Dublets Hose at any time and their Rochets Surplisses only in the Church as their Councils and Canons prescribe point-blank against this Text under severe penalties 4ly The Roman Missals Pontificals and Gulielmus Durantus prescribe the wearing of other coloured Garments even in time of Masse Divine service and Sacraments beside White and the laying aside of White Garments in the Church it self on sundry Festivalls and dayes of publick worship As namely blacke Vestments not white Rochets or Surplisses all the Passion week before Easter on dayes of Affliction and Abstinence for sinne in Rogations in Masses or Processions for the Dead from Advent till the Vigills of the Nativity and on the Feasts of Innocents on which Day some used to weare Blacke others Red upon sundry other Lords dayes and Feasts they prescribe Bishops and Priests to wear Red on other daies Green or Violet vestments and White only on other Sundayes Festivals in the Celebration of Divine service and Administration of Sacraments whence they style White Red Black Green the four Principal colours used by the Church to which they reduce these five other Colours used likewise in the Roman Church viz. Scarlet Silken Violet Saffron Rose-colour producing several Texts of Scripture miserably wrested by them for to prove the use of all these respective Colours in the time of Gods publick worship as well as the use of White seconded with sundry mystical Reasons and significations which those who please to make themselves merry with may read at large in Durantus l. 3. De quatuor coloribus quibus Ecclesia in Ecclesiastiâ—is utitur indumentis Now this objected Text Let thy Garments be alwayes White routs all these Romish regiments of Black-coats Red-coats Green-coats Blew-coates Yellow-coats Scarlet-coats Silken-coats Rose-coats at once and White-coats too as appropriated onely to Churches Divine service Sacraments Bishops and Ecclesiastical Persons Therefore they must henceforth either renounce this their objected Text or all these their sacred Vestments and foreceited Robes to which they are so much devoted The third Scripture Argument for the necessary use of white Rochets Surplisses in Divine service and Sacraments administration is from Dan. 7. I beheld till the thrones were cast down and the Antient of dayes did sit WHOSE GARMENT WAS WHITE AS SNOW and the hair of his head like the pure wool c. compared with Mat. 17. 2. Mark 9. 3. Luke 9. 3. Jesus taketh Peter James and John and bringeth them into a high mountain apart and was transfigured before them and his face did shine as the sunne and his Garment was WHITE as the light so Matthew And his rayment became shining exceeding WHITE as snow so as no Fuller on earth can white them so Mark records it Ergo Bishops Priests Deacons must wear white Rochets and Surplisses in time of Divine service and Sacraments in all Churches Chapels is but a ridiculous Non sequitur For First That Text in Daniel relates onely to Christ sitting on the Throne as a Judge at the end of the world not officiating as a Priest in the Church Ergo all Judges must wear white Robes Surplisses when they sit on judgement is a better inference thence than that Bishops Priests Deacons must wear them when they mininister in the Church Secondly His hair was white as wool as well as his garment therefore they should all have white Hair or Periwigs as well as white Rochets and Surplisses when they celebrate Divine service or Sacraments Thirdly Our Saviours Transfiguration was miraculous not ordinary but once not weekly in a high mountain apart not within a Temple Synagogue Church Cathedral before three onely of his Disciples not the whole congregation or multitude and his ordinary wearing garments miraculously became white and shining as the light not as linnen and so exceeding white as no Fuller on earth can white them and that onely during this transfiguration not afterwards Therefore this miraculous President gives not the least shadow of warrant or president for Bishops Priests Deacons ordinary wearing white Rochets or Surplisses when they read Common-prayer or administer Sacraments in Churches And they might like Christ forbear such white garments till by miracles their faces become shining as the Sun and their black ordinary wearing garments become as white and shining as his Fourthly Our Saviour never put on a white Garment Robe or Rochet whiles he publickly prayed preached upon earth nor yet when he was thus transfigured in the mount nor did Peter James or John who were present at and witnesses to his transfiguration nor any other of his Apostles we read of wear any white Rochets Surplisses or linnen vestments when they preached or celebrated the Lords Supper or Baptisme in imitation of our Saviour white shining Garments neither were they or their garments thus transfigured or made white when present at Christs transfiguration or afterward Therefore Bishops Priests Prelates upon all these accounts should henceforth lay aside these vestments since Christ himself and his Apostles never used them and no longer wrest our Saviours miraculous transfiguration and these sacred Texts beyond all bounds of reason modesty Christianity to maintain their own Popish superstitious inventions and abuse the ignorant vulgar with such grosse delusions which all judicious sober Christians must either abominate or deride The fourth plea insisted on for Bishops Rochets and Priests white Surplisses in time of Divine service and Sacraments is that of Matth. 28. 3. and Mark 16. 5. At the time of Christs resurrection an Angel of the Lord descended from heaven rolled back the stone from the Sepulchre and sate upon it His countenance was like lightning and his rayment WHITE as snow And his Disciples saw a young man to wit this Angel in a young mans shape sitting on the right hand of Christs sepulchre cloathed in a long WHITE garment who said unto them be not afraid for ye seek Jesus of Nazareth which was crucified he is risen he is not here Ergo Bishops Priests Deacons must weare white Rochets or Surplisses in Divine administrations I answer First That the Person thus clad in a long white garment was an Angel of the Lord descending from Heaven not a Bishop Priest Deacon or Minister Secondly His long white Garment was no Rochet nor Surplisse Thirdly He wore it not at all in any Temple Church or Synagogue but once at or in our Saviours Sepulchre And that but once at his miraculous resurrection not constantly or ordinarily Fifthly To roll away the stone and instruct Christs Disciples of his resurrection not to say Mass preach or read Common Prayer
the more Pontifical or Priestly vestments they wear the less spiritual work and service they perform yea so sloathfull are they for the most part in the work of the Lord wherein they should alwayes abound that instead of sweating in the Lords Harvest they put on double or trebble 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 harvest labour God preserve his Church from such cold frozen unzealous lazy Workmen and send forth more painfull Laborers not so muffled up in variety of vestments into his Vineyard and Harvest Nothing more that either I know or have read can be objected for these Surplisses and superfluous Church Vestments but their pretended Antiquity and usage in the Church To which I answer 1. That they were neither known to nor used nor prescribed by Christ himself the antient of dayes nor by his Apostles nor by the primitive Christians Bishops Ministers Deacons for above three hundred years after Christ therefore they are all but modern Novelties in respect of Apostolical real primitive antiquity and so rather to be decryed rejected as Innovations then approved for their pretended not true Antiquity as well as other old Popish Prelates 2. For their pretended Decency I have not only read many learned discreet consciencious sober Scholars Treatises censuring them as undecent as well as superfluous but heard some Ladies Women yea Children deride them as meer antick disguises 3. If Tertullians Book de Pallio or 2 Tim. 4. 13. may be umpire a cloak will be more ancient decent for a Minister Bishop Christian then a Rochet or Surplisse 4. Antiquity is no plea at all in point of Vestments whose forms fashions matter are alwaies various mutable with times and places whence the Holy Ghost himself useth this expression in sacred Writ As a Vesture shalt thou change them and they shall be changed but thou art the same That English man or woman who should now take up or retain the Garments fashions used in Adams the Britains Saxons Danes Normans times or but in the Reigns of King Edward the third fourth fifth sixth Henry the eighth Queen Elizabeth or King James would be reputed a Cynick Fantastick or Fanatick especially at Court and the very boyes in the streets would shout at them Why then should not Bishops and Ministers Rochets Surplisses Church Vestments be as changeable as other mens Garments or their own ordinary wearing cloathes which they all change with the times We know by experience that all Nations Manners Laws Governments Governours Customs Languages are variable yea changed with times and occasions that all things under the Sun are subject to variation why not then these Ecclesiastical Vestments about which there have been formerly so many frequent and sierce contentions for our Churches and Kingdoms peace Our very humane bodies and Bishops Ministers bodies too as well as others are daily subject to alterations from infancy to youth from youth to manhood from manhood to age yea to old age from health to sicknesse and shall Bishops or Priests Vestments only be immutable though originally grounded on Popes Decrees instituted by them to adorn their exploded Sacrifice of the Masse and Altar-services and founded upon strange perversions of sacred Scriptures or most absurd ridiculous monkish fanatick Reasons mystical significations crochets and the pretended transubstantiation of the Bread and Wine into Christs natural body blood which all Protestants cannot but disclaim Since therefore what the Apostle concludes of meats is likewise true of all these Vestmets But meat a Rochet Surplisse Hood c. commend us not to God for neither if we eat or wear them without scandal to others are we the better neither if we eat or wear them not are we the worse Let all Bishops Ministers Christians upon the consideration of the premises henceforth take up the same Apostles resolution and inference from thence recorded for their imitation But take heed lest this liberty or power of yours become a stumbling block to those that are weak and through thy knowledge shall the weak brother perish for whom Christ dyed But when ye sin so against the Brethren and wound their weak consciences by using or imposing these Garments on them with rigor against their wills and judgements YE SIN AGAINST CHRIST Wherefore if meat much more then if wearing these pontifical Sacerdotal Vestments offend or make my brother to offend I will eat no flesh much lesse wear or impose all or any of these Church Vestments whilst the world standeth lest I make my brethren to offend And seeing these old Proverbs are most true inserted into the Canon Law it self Cucullus non facit Monachum non item Isiacos linostola aut Sacerdotes amictus linei Non Cathedra sacerdotem facit sed Cathedram sacerdos nec locus seu vestis sanctificat hominem sed locum vestem homo Upon which considerations the fourth Council of Carthage Can. 15. 45. decreed Vt Episcopus vilem supellectilem mensam ac victum pauperem habeat dignitatis suae authoritatem FIDEI VITAE MERITIS QVAERAT NEC VESTIBVS NEC CALCEAMENTIS DECOREM QVAERAT which is since inserted by Gratian into the body of the Popes Canon Law though he truly addes in his Glosse Hoc hodie non tenet quia modo habent amplas possessiones I shall heartily humbly and importunately beseech all Bishops Ministers Deacons and Christians whatsoever in general and all true members of the Church of England in special upon serious perusal of all the premises from henceforth not with the Roman Pontifical or Durantus Magno Conatu Nugas agere as Popes Popish Prelates Priests Fryers and little children use to do nor yet to place the least holinesse piety necessity or indispensible expediency in the use or wearing of Episcopal and Sacerdotal Vestments in celebration of Divine-service and Sacraments nor any longer rigorously to impose or unchristianly to contend about them they being just like accidents in relation to the substance of Gods worship and true Religion which may be as well absent as present without destruction of or prejudice to either but rather seriously to fix all their meditations upon those WHITE Windingsheets wherein they shall all shortly be Interred in their graves stript naked of all those Priestly Rags Robes Vestments about which they now overmuch contend and seriously to endeavour to put off those old filthy rags of fin and put on all those spiritual Garments Armour Graces which the Gospel it self in direct terms enjoyns them to put on and that under pain of eternal damnation in these ensuing texts wherewith I shall conclude about which there will there can be no disputes Rom. 13. 12 13 14. Let us therefore cast off the works of darknesse and put on the Armour of light Let us walk honestly as in the day not in rioting and drunkenness
not in chambering and wantonnesse not in strife and envying but PVT YE ON THE LORD JESVS CHRIST and make no provision for the flâ—sh to fulfil the lusts thereof Ephes 4. 22 23 24. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and â—e renewed in the spirit of your mindes and that ye put ON THE NEW Man which after God is created in righteousnesse and true holinesse Ephes 6. 11 c. PVT ON THE WHOLE ARMOVR OF GOD that ye may be able to stand against the wiles of the Devil Stand therefore having your loins girt about with truth and having on the breast-plate of righteousnesse and your feet shod with the preparation of the Gospel of peace Above all taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the Devil And take the helmet of salvation and the Sword of the Spirit which is the Word of God Praying alwayes WITH ALL PRAYER AND SVPPLICATION not with common or Canon prayer alone to which too many now confine themselves and others watching thereunto with all perseverance and supplication for all Saints Col. 13. 12 13 14 15. PVT ON therefore as the Elect of God holy and beloved bowells of mercy kindnesse humblenesse of mind meeknesse long-suffering forbearing one another and forgiving one another if any man have a complaint against any even as Christ forgave you so also do ye And above all these things PVT ON CHARITY which is the bond of perfectnesse and let the peace of God rule in your hearts to the which also ye are called in one body and be ye thankefull Let the Word of Christ dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord And whatsoever ye do in word or deed do all in the name of the Lord Jesus giving thanks to God and the Father through him The putting on of all these Evangelical WHITE sacred garments the using of such Church prayers and musick in all Cathedrals Collegiate and Parochial Churches by our Bishops Ministers Deacons and others and the abandoning all Papal unevangelical illegal dangerous Oaths of Canonical obedience from Ministers to Bishops not warranted by Law or Gospel thus censured inhibited by the whole second Council of Cavailon under Charles the Great about the year 812. cap. 12 Dictum est de quibusdam fratribus quod eos quos ordinaturi sunt Iurare cogant quod digni sint contra Canones non sint facturi et obedientes sint Episcopo qui eos ordinat Ecclesiae in qua ordinantur Quod Iuramentum quia periculosum omnes una inhibendum statuimus which Oaths are now rigorously inforced against his Majesties Declaration and Petition of Right 3 Caroli to support these superfluous Vestments and Ceremonies will throughly reconcile all dissenting Parties but a period to all future controversies concerning the premises and make us all the Temples of the living God who will then say I will dwell in them walk in them and will be their God and they shall be my People Prov. 25. 2. The Honour of Kings is to search out a matter 1 Thes 5. 41 42. Prove all things hold fast that which is good abstain from all appearance of evill AN APPENDIX To the Fourth Section CONCERNING The Use of White Black and other coloured Garments both by Pagans Jews and Christians in Feasts Funerals Plays Inaugurations sacred Duties and their various mystical Significations Excellency and Dignity BEcause I would pretermit nothing which may either inform or satisfie the Learned Readers of this Pacifick Examination relating to the use of White Vestments both among Pagans Jews and Christians upon several Civil and Religious Occasions Grounds Reasons I thought â—it by way of Appendix to annex this ensuing learned Discourse of Joannes Gulielmus Stuckius Tigurinus concerning White Garments in his 2 d Book Antiquilatum Convivialium cap. 26. De Vestitu Conviviali DE VESTIUM ALBARUM QUAE IN EPULIS POTISSIMUM USURPARI FUERUNT SOLITAE ac in genere COLORIS ALBI USU SIGNIFICATIONE PRAESTANTIA AC DIGNITATE Editio secunda Tiguri 1597. f. 234. to 240. fraught with greatest variety of Learning of any Treatise I have read concerning this subject SEquitur nunc tertia corporis ad epulas futuras praeparandi actio quae in vesitu consistit c. Equidem ex veterum scriptorum monumentis facilè colligi posse existimo albi potissimùm coloris vestitum in conviviis usitatum fuisse ita ut nigris vestibus accumbere apud gentes quasdam nephas duceretur unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bachar elegit nonnulli arbitrantur compositum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chor candidum quòd quae sunt candida eligantur approbentur Philo de vita Theoretica testatur Judaeos olim dierum festorum convivia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est albatos seu candidatos agitare fuisse solitos ex quo illud Quovis tempore vestimenta tua candida sunt Huc quoque referendus ille mos Judaeorum decimum quintum diem mensis Ab celebrandi vestibus albis atque choreis de quo sic scriptum extat in Tabanit fol. 26 p. 1. Decima quinta mensis Ab id est Julii filiae Jerusalem egrediebantur in vestibus albis quas qui non habebant à ditioribus mutuò sumebant ne cui vestes deerant remorarentur quò minus ad choreas venirent omnes vestes lavabantur Filiae Jerusalem egrediebantur choreas ducebant in vineis Quid verò dicebant Adolescens attolle oculos tuos vide quam tu velis eligere ex omnibus ne respicias pulchritudinem siquidem fallax est at eam quae Deum timet laudes Idem mos apud Romanos quoque fuit Hinc Horat. lib 2. Sat. Ille repotia natales aliosve dierum Festos albatus celebret De usu vestium candidarum in diebus festis apud Romanos multa alia testimonia praeter Horatii extanâ— apud auctoreâ— Xiphilinus die celebri Romae ob ingressum Teridatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est populus albatus laureatus Vopiscus in Florian. Tantum illud dico Senatores omnes ea laetitia esse elatos ut domibus suis omnes albas hostias caederent albati sederent Persius Negato Juppiter hoc illi quamvis te albata rogaret Prudentius contra Symmachum Exultare patres videas Pulcherrima mundi Lumina conciliumque senum gestire Catonum Candidiore toga nivium pietatis amictum Sumere Et Ovidius Vestibus intactis usu nondum sordidis aut absoletis Tarpeias itur in arces Persius in re simili Et populus festo concolor ipse suo est Scilicet hoc populo pexusque togaque recenti Et natalitia tandem cum Sardonyche albus Sede leges celsa Idem Satyr