of all Nations and kindreds and people and tongues Therefore if any proper consequence can be hence deduced in relation to white Rochets or Surplisses it is only this That all sanctified regenerate Christians Saints of what nations kindred people and tongues soever ought to wear white Rochets and Surplisses 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 alwayes to wear their Rochets and Surplisses day and night but not vestment else and never to put them off and alwayes to stand before God in his Temple day and night as these Saints did but never to sit in their Thrones Stalls Pues nor yet to kneel as they now usually do Thirdly that Bishops and Priests ought alwayes to have palms in their hands as well as long white robes and Rochets on their backs in the Temple because all these white Saints had so Fourthly These Saints white robes wherewith they were clad were only spiritual not corporal or material even their white and immaculate holinesse by the washing away of their sins in the blood of Christ as is evident by the Text these are they which came out of great tribulation and have washed their robes and made them white in the blood of the Lamb compared with Rev. 1. 5. Ephes 5. 27 28. Fifthly The seven Angels comming out of the Temple cloathed in pure white linnen had the seven Plagues and poured out the viols of Gods wrath upon the earth Therefore if real Bishops as our Prelates pretend the Angels of the seven Churches were ch 2. 1 3. who went constantly clad in their white robes as well out of the Temple as in It will be no great honour to them to be thus arrayed since they only carried the Plagues and poured out the viols of Gods wrath upon the earth when thus arrayed Sixthly If the last Text be truly inforced it will thence most properly be inferred That Bishops Priests and Clergy-men should alwayes ride and march about upon white Horses cloathed in clean and fine white linnen not on black or bay Horses nor in black Canonical coats cassocks cloaks as now they usually do 2 That they must march many together in Troops and Armies thus arrayed 3. That all other Christians following Jesus Christ the Word of God should do the like rather then that they should only say Masse read Common-prayers Preach administer the Sacraments in fine white linnen Garments Rochets Surplisses in their Cathedral or Pariâ—h Churches wherein they never use to ride on Horses but onely out of them These are all the Scriptures produced for the justification of the use conveniency and decency of Bishops Rochets and Clergy-mens Surplisses which though alledged with very great gravity and seriousnesse by chose who pretend themselves the most reverend learned Fathers of the Church are most palpable abusers and wretched Perverters of Gods sacred Word to countenance their own vain Innovations and Superstitions as the premises demonstrate To draw towards a conclusion of this Discourse I have oft times admired that when most sorts of Labourers Workmen Servants set themselves to their occupations and work they constantly put off their outward wearing Garments and ordinary wearing cloaths as impediments thereunto that yet Popes Bishops Deacons Ministers when they are to officiate and labour in the work of their Ministry should put on far more garments on their backs than they had on before contrary to the Apostles practice and our Saviours command who bid them when he sent them forth to preach Mat. 10. 10. Mark 6. 9. Luke 9. 3 Not to provide or put on two Coates apiece which would hinder them in their Ministery We daily see Watermen when they intend to row and ply their Oars that Carters Threshers Mowers Reapers Carpenters Masons Bricklayers Carriers Tanners Butchers Fullers when they buckle themselves to their respective works Footmen when they travel or run a race yea Noblemen Gentlemen and others when they seriously set themselves to their very recreations in the Tennis-Court or Field dousually strip themselves to their very Shirts or Wastecoats that they may more vigorously pursue their work callings and recreations And why Bishops Priests Deanes Prebends Archdeacons Ministers Deacons should not do the like when they are to discharge the work of their Ministery but on the contrary load themselves with Cassockes Gowns Copes Surplisses Rochets Girdles Planets Palls Chymeres Pectoral Crosses Hoods Caps Miters Crosiers or three or four more Vestments than they had on before seems a riddle unto all who seriously consider it of which no other true solid reason can be rendered but that they intend to loyter or do their work coldly negligently or by halves rather than vigorously zealously to pursue it This experience it self sufficiently manifests to be the genuine reason for ever since Popes Archbishops Bishops Deanes Chapters and other Clergy-men contrary to the Apostles primitive Bishops and Ministers practice have loaded themselves with Cassockes Gownes Copes Palls Rochets Miters Surplisses Hoods and other superfluous Vestments they have been very negligent and remisse in preaching the principal work of their Ministery in administring the Sacraments fasting and praying too which they translate to their Curates and Choristers Yea Popes Patriarchs Archbishops Bishops Deanes Prebends who have greater Honours Revenues and more variety of Vestments on their backs than other Ministers usually have been and still are lesse frequent diligent zealous fervent and more cold frozen sloathfull in preaching praying and the work of the Ministery than the inferiour Clergy and poorest Curates it being a general observation that poor Country Curates Lecturers Ministers who have small Pensions Benefices and scarce money in their Purses to buy a Cassock Gown Hood Surplisse or Canonical Coat do Preach Fast Pray read Divine Service baptize administer the Lords Supper Catechise visit the sick more frequently in one year than Popes Archbishops Bishops Deanes Canons and other rich Pluralists in ten or twenty years space It is a common observation that the forehorse in the Teame which carries all the Plumes Bells trappings usually draws and works the least that Sumpter Horses which carrie Kings Nobles Judges Prelates Commanders Robes Vestments when they travel are more slow in their pace than Hackney horses which bear no such lumber that Officers and Souldiers who are most loaden with multiplicity of offensive or defensive Armes are slowest of all others in their march like David in Sauls heavy armour 1 Sam. 17. 38 39 40. yea most unweldy unserviceable when they come to fight that the little Creepers not the great Brasse shining Andirons bear all the Wood and heat of the Fire And is it not so with Bishops Clergymen the more rich great pompous they grow
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
A RATIONAL ACCOUNT Why some of His Majesties Protestant Subjects Do not Conform To some Exuberances in and Ceremonial Appurtenances TO THE Common Prayer PUBLISHED For the Instruction of the Ignorant satisfaction of all Contenders and the Churches Union in Gods publick Worship Rom. 4. 13 19. Let us therefore follow after the things which make for Peace and things werewith one may edifie another Let us not judge one another any more but judge this rather that no man put a stumbling-block or an occasion to fall in his Brothers way Phil. 2. 1 2 3 4. If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Let nothing be done through strife or vain-glory but in lowliness of mind let each esteem other better then himself Look not every one on his own things but every man also on the things of others LONDON Printed and are to be Sold by Booksellers in London and Westminster-Hall 1673. To the Kings most Excellent Majesty CHARLES the IId By the Grace and admirable Providence of GOD of Great Britain France and Ireland KING Defender of the Faith and all syncere Professors of it within His Dominions HAving had the Honour on last Easter-Eve to present Your Majesty with a Brief Account of my Service that Week in the almost-accomplished Great good-work of Paying and Disbanding Your Majesties Army and Navy which for 7. Months space ingrossed all my time from Morning till Night and oft till Midnight to Your Majesties great content and your Peoples ease from future incessant heavy Monthly Taxes I humbly crave leave to prostrate at Your Royal feet my Easter-holy-dayes studies to exonerate the Backs of hundreds and truly tender Consciences of thousands of Your loyal pious sober-minded Protestant Subjects of all Degrees from some Exuberances in the Common-Prayer Book and superfluous Ceremonies Vestments attending it which give them offence and may well be laid aside if your Majesty and your approaching Parliament shall judge convenient for our Churches future peace union in Gods publick worship in pursuance of Your Majesties late most Gracious Pious Prudent elegant Declaration to all Your Loving Subjects of Your Kingdom of England and Dominion of Wales concerning Ecclesiastical Affairs which gave Life and Birth to this Publication It is very observable that albeit the Popes of Rome and their Flatterers hold themselves infallible in their Chair and their Church Councils inerrable yet they all accord that their Publike Missals Liturgies though made confirmed by their joynt advice with greatest care and diligence are amendable alterable upon just occasions Witnesse their late Council of Trents Decree for the correction amendment of their formerly established Catechism Missal Breviary and the subsequent amendations of them and institution of A NEW MASSE BOOK by Pope Pius the 5. with the advice of Learned men expressed in his Bull dated at Rome July 1557. praefixed to Missale Romanum ex Decreto Sacro-sanctii Concilii Tridentini RESTITUTUM Pii 5. Pontificis Maximi jussu editum printed at Rome that year enjoyned by that Bull to be universally observed without any subsequent addition alteration or mutation under pain of his Papal indignation Yet notwithstanding by another Bull of his own dated at Rome 17 December 1570. beginning with this memorable Clause For this purpose God hath anointed us with the oyl of gladnesse and made us partakers of his Inheritance that being called to his Priesthood like Aaron we should not only wholsomly order those things which pertain to divine worship but should also more wholsomely moderate those things which have been formerly enacted by us and moreover alter and dispose of them as upon serious consideration of things and persons we discern to be wholsomly expedient in the Lord He did upon this account by reason of some difficulties concerning the use of this New Missal arising in the Kingdom of Spain tendred by some Grave men sent to him from Philip their Catholike King to which he gave undoubted credit Of his own meer motion without the instance of any Petition tendred to him thereupon out of his certain knowledge and plenitude of Apostolical power think fit to reform several things in this New Missal as to the Kingdoms of Spain and alter dispense with it in no lesse than 21. particulars expressed in this Bull notwithstanding all his former Bulls and Prohibitions to the contrary After which Pope Gregory the 10. his immediate Successor by another Bull dated at Rome 30 December 1573. to take away some other new scruples and differences about this Missal in the said Kingdoms of Spain upon the motion of other Delegates sent thence from that same King Philip granted several other dispensations and amendments of this Missal in sundry Particulars comprised in his Bull Notwithstanding his Predecessors Letters and all and singular clauses prohibitions and Decrees to the contrary Which two Bulls of theirs are printed before Missale Romanum c. Cum licentia privilegio Salmanticae 1589. Some thirty years after Pope Clement the 8. observing divers Errors to be crept into this Missal of Pope Pius the 5. by the Trent Councils Decree through the Printers Errors and some alterations in the Epistles Gospels Psalms according to the vulgar Edition different from the Original Text commanded his learned Cardinals to revise and correct this Missal according to the original copy of Pius Quintus which task they undertaking put some things into better form in the Missal it self and expressed some things more clearly and fully in the Rules and Rubricks which being notwithstanding deduced from their principles and foundations may seem rather to imitate and supply their sense than to induce any innovation Which being thus revised amended enlarged with new Masses for new canonized Saints and proper Masses of Saints expressed at large 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 therefore 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
Christ for ever Amen 1 Pet. 5. 10 11. 〈◊〉 the God of all grace who hath called us into his eternal glory through Jesus Christ make you perfect stablish strengthen settle you To him be glory and dominion for ever and ever Amen Rev. 4. 9. 10 11. c. 5. 12 13 14. And when those Beasts gave glory and honour and thanks to him that sate on the Throne who liveth for ever and ever the 24. Elders fall down not stand up before him that sate on the Throne and worship him that liveth for ever and ever and cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created And I heard the voyce of many Angels round about the Throne and the Beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands saying with a loud voyce Worthy is the Lambe that was slain to receive power and wisedome and riches and honour and glory and blessing And every Creature which is in heaven and under the earth and such as are in the Sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever And the four Beasts said Amen Rev. 7. 9 10 11 12. After this I beheld and lo a great multitude which no man could number of all Nations and kindreds of people and tongues stood before the Throne and before the Lamb cloathed with white robes and palmes in their hands and cryed with a loud voyce saying Salvation to our God which sitteth upon the Throne and unto the Lamb And all the Angels stood round about the Throne c. and fell before the Throne on their faces not stood up and worshipped God saying Amen Blessing and glory and wisedom and thanksgiving and honour and power and might be unto our God for ever and ever Amen The reading or reciting of one or more of these Canonical Doxalogies at the beginning middle or end of Morning or Evening Prayers would certainly be more Canonical expedient useful in and to our Churches and lesse subject to exceptions than this frequent Repetition of Gloria Patri c. a mere superfluous humane invention and tradition which ought to give place to these forecited sacred Texts 9ly The annexing of Gloria Patri to and repetition of it at the end of every Psalm is either incongruous impertinent or superfluous at the best The greatest part of the Psalms are either Supplications Intercessions Prayers Exhortations Imprecations Lamentations Instructions admonitions or penitential Confessions of Sin and Gods judgements inflicted for the same and to repeat Glory be to the Father c. at such Psalms cloze seems to considerate Christians a great Incongruity impertinency and absurdity especially when sung with Organs and the Quire in Cathedrals as Caeremoniale Romanum requires it Compare this Doxalogy with the last Verses of Psal 1. 6. 9. 10. 12. 14. 15. 19. 20. 22. 25. 31. 33. 36. 38. 39. 40. 46. 47. 49. 51. 55. 70. 76. 78. 80. 81 c. and you shall at first discern how little coherence harmony there is between them The residue of the Psalms are for the most part gratulatory consisting of Prayses Thanksgivings and Gratifications to God for his Spiritual Temporal and Eternal Mercies and Deliverance concluding with Praise ye the Lord or beginning with it and to annex Gloria Patri to them is either a meer unnecessary superfluity or Tautoligy an adding of Water to the Ocean and of humane inventions to Divine Thanksgivings Honorius Augustodunensis flourishing about the year of Christ 1120. in his Gemma Animae sive de Divinis â—fficiis antiquo ritâ— Missarum out of which â—â—lielmus Dâ—rantus hath borrowed most part of his Rationale Divinorum l. 1. c. 121. Yea Missale Romanum set forth by Pope Pius Quintus and revised by Pope Clement the 8th with others inform us That at the Mass of the Dead Gloria Patri and Allelujah which signifie gladness are not sung or used because this Mass intimates sorrow and we are thereby admonished that we came into the world with sadnesse and shall depart thence with sorrow If then Papists Popes and Missals themselves repute Gloria Patri incongruous and absurd to be sung or said in Masses for the Dead upon this account it must by the self-same reason be as incongruous and absurd for any to chant or repeat it at the end of penitential supplicatory lamenting complaining Psalmes or Psalmes that are read at Funerals The same Honorius l. 2. c. 2 10. informs us That the 1 2 3 and 6. Psalmes â— which he applyes to the generation from Adam to Noah in general and to Abâ—l Enos Enoch Lamech in special are all said under one Gloria Patri because the just men of that Age are believed to have worshipped the Trinity And that all Psalmes are sung with Gloria Patri because all the foresaid orders of Priests Judges Kings in the several Ages from Adam to Christ are written to have worshipped the Trinity and therefore three Psalms and three Anthems are likewise sung This is the only reason I meet with for the chanting and repeating Gloria Patri after every Psalm which how Monkish weak and ridiculous it is since upon the same account it ought to be sung or read after every Chapter in the Old and New Testament or else it implyes that the Pen-men of those Canonical Texts and Chapters after which it is neither sung nor read did not adore the Trinity let the impartial Readers judge since the Apostles and Christians in the Primitive times next after Christ would have used it after every Psalme and Canticle upon this Account which they never did and we ought not to be wiser in our own conceits than they in matters which concern Gods immediate worship 10. Gloria Patri c. coupled with As it was in the beginning is now and ever shall be c. intimates that this Doxalogy was used from all eternity in honour of the blessed 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 Jurisdictions Temporal possessions Ceremonies Government by a joynt Council of Presbyters Ecclesiastical censures 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
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
reasons of their several institutions I finde in a spurious Deeretal Epistle attributed to Pope Stephen Anno Christi 261. this general Clause concerning Priests Vestments That the Garments wherein Priests and other Ministers of the Church ought to celebrate Divine service and minister unto the Lord ought to be consecrated and decent and applyed to none other use nor yet to be worn or touched by any but sacred Persons But what these Vestments were he particularly defines not If Surplisses or white Rochets as some conceit then they ought not to be touched by Scholars Choristers Singing-men and others who are no consecrated Priests nor in sacred Orders as they are now in Cathedrals and some Colledges in our Universities against this Popes and other his Successors Decrees This Decree the Century Writers stile idle superfluous altogether disagreeing with the word of God and savouring of the mysterie of Iniquity Flaccus Alcuinus De Divinis Officiis c. 38 39 40. Bochellus Decret Eccles Gal. l. 1. Tit. 7. l. 6. Tit. 17. Honorius Augustodunensis in his Gemma Animae l. 1. Gulielmus Durantus Rationale Divinorum l. 3. Tho. Waldensis Tom. 3. tit 4. cap. 29 30. Franciscus Zerula Praxis Episcopalis pars 1. Pontificale Missale Romanum with sundry others have large discourses concerning the several sacred Vestments of Popes Archbishops Bishops Deans Deacons Priests and particularly of Albees and Surplisses But who first introduced them into Christian Churches is a Question not resolved by them The next Authority I meet withall is the Decree of Pope Eusebius about the year 309. first recorded by Gratian and others out of him Consulto omnium statuimus ut sacrificium Altaris non inserico panno aut tincto quisquam celebrare praesumat sed in puro lined vel linted ab Episcopo consecrato terreno scilicet lino procreato atque contexto sicut corpus Domini Jesu Christi in Sindone linea munda sepultum fuit John 19. 40. Mar. 15. 46. Mat. 27. 59. Lu. 23. 53. But this Decree of his as it is forged spurious repugnant to the History of that Time the phrase tenent and practise of that Age and superstitious as the Century writers prove and style it so the reason produced by the Author of it why Priests and Clergy-men should celebrate the Sacrament of the Altar not in a silken or died but in a pure white linnen Garment made of Flax ingendred out of the earth because Christs body was buried in linen cloaths is very absurd Had Christ celebrated his last Supper or preached prayed in a linen Surplisse whiles he lived the inference had been tollerable But since he never did it for ought appears and the Evangelists precisely record that at his miraculous transfiguration only when he went apart up into a high Mountain with three of his Disciples alone from all other company his Rayment formerly of another colour because shining exceeding white as Snow so as no Fuller on earth can white them and that only till his transfiguration was past the Argument recoyles upon the Author of this Imposture with great disadvantage For 1. Christ never preached nor celebrated his last Supper in a white linen Garment or Surplisse whiles he lived Therefore no Priests Bishops or Ministers who are his Embassadors and should imitate his Example ought to do it after his death 2ly Christ did not put on these linnen Garments himselfe or to officiate in them but Joseph of Aramathea and Nichodemus wrapped his dead Corps in them to bury it Therefore Bishops Priests Deacons should never put on white Rochets or Surplesses on their backs to preach pray or celebrate the Lords supper whiles they live but only their dead Corps be wrapped up in them when they are interred 3ly These white linnen Garments wherein Christs body was wrapped were only his Winding-sheet and Grave-cloaths not a Surplesse Albee Stole or Rochet neither were they consecrated by a Pope or Bishop not worn in a Church but only in a Sepulchre yea our Saviour left them lying in his Sepulchre when he rose again John 20. 5 6 7 8. and never wore them afterwards Ergo Bishops Priests Deacons should only wear unconsecrated Winding-sheets and fine linnen Garments in their Graves when dead and there leave them when they rise again not consecrated Rochets Surplesses Albees Stoles in the Church when living 5ly Christs body was not wrapped in these linen cloaths in any relation to his Priestly office of function but only as a mere dead Corps to be interred it being the usual manner of the Jews thus to bury dead Corps as well Laymen as Priests witness John 19. 29. quoted by this Impostor Then took they the body of Jesus and wound it in linnen cloaths with the spices as the manner of the Iews is to bury compared with John 11. 44. So the Nasamones Graecians Spartians Aâ—gives Syraâ—â—sians Sycionians and other Nations wrapped the dead bodies of their deceased Friends in white linen cloaths with spices and balmes and so interred them Therefore if this reason be solid all Men and Women as well Jewes as Gentiles Pagans as Christians should wear white Rochets Surplisses Albees Stoles in Churches as well as Popes Archbishops Bishops Priests and Deacons because they are all alike interred and wrapped in white linnen Grave cloaths when buried in their Graves The first probable authority in any true Antiquity for Bishops Ministers and Deacons wearing white Vestments in the Celebration of the Lords Supper is that of Hierom about 410. years after Christ Advers Pelagianos l. 1. c. 9. Vnde adjungis genera vestium ornamentorum Deo esse contraria Quae sunt rogo inimicitiae contra Deum si tunicam habuero mundiorem si Episcopus Presbyter Diaconus reliquus ordo Ecclesiasticus in Administratione Sacrificiorum cum candida veste processerint Cavete Clerici cavete Monachi viduae virgines periclitamini nisi sordidas vos atque pannòsas vulgus aspicerit Taceo de hominibus saeculi quibus apertè bellum indicitur inimicitiae contra Deum si pretiosis atque nitentibus utuntur Exuviis And in his Commentariorum l. 13. in Ezech. c. 44. Vestibus lineis utuntur Aegyptii Sacerdotes non solum intrinsecus sed extrinsecuâ— he means their Pagan not Christian Priests Porro religio divina alterum habitum habet in Ministerio alterum in usu vitaque communi Which compared with his former passage intimates that some Ecclesiastical Persons did then wear white Vestments in the Religious publick exercise of their Ministry and Administration of the Sacrament which is further evidenced by St. Chrysostom ad Populum Antiochiae Serm. 60. Wherein he applying his Speech to the Ministers who distributed the Lords Supper to the people useth this expression Hoc vestra dignitas hoc securitas hoc omnis Corona to keep scandalous unworthy persons from the Lords Table non ut albam et splendidam tunicam circumeatis
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
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
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
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