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-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-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
done subditi existant sed maxime curam animarum habeant ut secundum Apostolum populum Dei suis exemplis benè corrigant sanae quoque Doctrinae Sermonibus instruant bonis utique moribus abstinentiae virtutibus justitiae operibus doctrinae studiis adornati Yea the 2d Councill of Cavailon under the Emperor CHARLES THE GREAT about the year 810. cap. 1 2 4 5. decreed according to the Decrees of the holy Canons and the Doctrine of other sacred Scriptures Vt Episcopi assidui sint in lectione scrutentur mysteria verborum Dei quibus in Ecclesâ—is Doctrinae fulgore splendeant verborum Dei alimentis animas sibi subditas saciare non cessent Vt ea quae legendo persecutantur opere compleant juxta illud caepit Jesus facere docere Et memoria ferentibus mandatum ejus ut faciant ea Et quia non auditores legis sed factores ejus justificabuntur Et ut Regnum Dei non est in sermone sed opere sint subditis norma vivendi ità videlicet ut verbis exemplis populo ad aeternam patriam pergenti ducatum praebent Vt vita eorum doctrina nequaquam discordent sed quod dicunt faciant quae faciunt docere studeant et Praedicatione assidua plebem admoneant falce justitiae à credentium mentibus vitiorum spinas eradicent verbi Dei semine agros mentis eorum ad faecunditatem perducant Vt humilitatem atque religionem in vultu in opere in habitu in sermone demostrent Vt juxta Apostoli vocem irreprehensibiles sint moribus ornati nequaquam turpibus luchris deserviant juxtà illud quod ait Scriptura Nemo militans Deo implicat se negociis secularibus ut ei placeat cui se probavit The Bishops in the Council of Paris under Lewis and Lotharius Anno 829. unanimously decreed Statuimus pari voto parique consensu ut unusquisque nostrum dictis exemplis plebes parochiae suae attentius ad meliora incitens studeat easque ut se à malis cohibeant c. solicitè admoneant cum itaque praedicatores sine cessatione populo Dei praedicare necesse sit juxta illud Isaiae Clama necesses quasi tuba exalta vocem tuam annuncia populo meo scelera eorum c. tum maximè id facere necesse est quando iram Domini contra populum Dei meritis exigentibus grassari perspexerint Juxta illud quod Dominus per Ezechielem Prophetam loquitur Ezech. 3. 17. c. c. 33. 7 8 c. Which is seconded by many other Councills in and after that age Hence Odo Archbishop of Canterbury in his Constitutions about the year 943. cap. 3. De Officio Episcopi admonished all Bishops and Presbyters Quatenus cum honestate modestia bonis exemplis in sanctae religionis pietate praedicent populum Dei Doctrina sua erudiant informent ut suas Parochias omni anno cum omni vigslantia praedicando verbum Dei circumeant Absque ullo timore vel adulatione cum omni fiducia verbum Dei praedicare Regi Principibus populi sui omnibus dignitatibus nunquam veritatem subter fugere Upon which considerations our famous Martyr * John Purny preached at Bristow An. 1392. Quod quilibet Sacerdos magis debet demittere Matutinas Missam Vesperas caeteras horas Canonicas quam praedicationem verbi Dei eo quod solum traditione humana ordinantur and Nicholas de Hereford then publickly taught Nullas est verè Praelatus nec habilis ad Praelaciam nisi sit doctor et praedicator which positions our un-preaching and rare-preaching Prelates then deemed Heretical though the very doctrine of St. Paul 1 Tim. 3. 2. 2 Tim. 4. 1 2 4 5. Acts 20. 28. The discharge of these their Episcopal and Sacerdotal duties would more adorn and demonstrate them to be Bishops and Ministersâ— then all their Episcopal or Sacerdotal Vestments wherewith they now load and make themselves more unable to discharge these duties I shall close up this particular with the words of our famous John Wicliff Dialogorum l. 4. c. 17. De avaritia Cleri f. 128. Sic intelligunt aliqui dictum Christi Mat. 10. Nihil tuleritis in via ne peram c. Non enim debent viri Apostoloci tardari cum alique temporali quod vel eorum affectionem vel occupationem quo ad suum Officium impediret Nuda autem moderata habitio per vergam gestam in manibus potest intelligi Vnde sicut oneratus multiplici vestimento est saepè per hoc indispositus ad iter sic Episcopus Sacerdos oneratus temporalibus est saepè indispositus ad prodessendum Ecclesiae Et ad istum sensum dixit Christus ubi supra neque duas tunicas habeatis ista lex Christi est fundata in lege Naturae cum qua nemo poterit dispensare Therefore no Popes no Bishops can dispence therewith much lesse Decree against it 9ly For the objected Text of Eccles 9. 8. Let thy Garments be alwaies white if taken only in a mistical sence for purity of life chastity innocency or justification by the blood robes of the righteousnesse of Jesus Christ as some expound the place it is nothing to the purpose If literally interpreted it quite subverts the Objectors For 1. It is universal extending equally to all Lay-men and Clergy-men not confined to Bishops Priests Deacons and Ecclesiastical persons alone to whom white Rochets and Surplisses are appropriated 2ly It is universal in respect of time and place â—oo Let thy Garments be alwaies white as well by night as by day as well before and after Divine Service Masse Sacraments as during their Celebration as well out of Cathedrals Churches Chapels as in them as well in your eating drinking feasting and private Family or Closet devotions as in the Cathedral or Parochial Church or Chapel at common-Common-prayers or Sacraments to which times and places alone the wearing of Rochets Surplisses principally confined by Popish Councils and our Bishops Canons against the words of this Text. 3ly This Text no wayes relates to Common prayers Divine service or Sacraments in the Church or to Bishops Priests Deacons not then in use but to mens feasting joyfull conversation out of the Church as is evident by the next succeeding words And let thy Head lack no oyntment Live joyfully with thy wife whom thou lovest all the dayes of thy Vanity c. and the words next preceding Go thy way eat thy bread with joy and drink thy wine with a merry heart for God now accepteth thy works Therefore to apply it only to Divine service Sacraments and appropriate it to Bishops and Clergy-men their Rochets and Surplisses is a most grosse abuse and perversion of this Text and the Popish Canons prohibiting the marriage of Priests prescribing the wearing of black
Protestant Ministers then denying to wear these Vestments yea decrying them as Superstitious Popish Massing attire altogether as unfit for the Ministers of the Holy Gospel and Evangelical Bishops as those other Vestments then abolished And Mr. Calvin Zuinglius with other eminent Protestant Divines quite exploding their use in forein Churches and declaring their judgements against them to the Lord Protector Cranmer Ridly and other Bishops thereupon in the parliament of 5 6 E. 6. c. 1. the Common-Prayer-book was revised amended in sundry particulars the forecited Rubricks expunged and the use of the Rochet Surplisse and Vestments prescribed by the Book of 2 3 E. 6. quite laid aside the reason whereof are expressed in the Preface to the Book why some Ceremonies were continued and others laid aside and in the Articles of Religion set forth by Edw. the 6th Anno 1552. Artic. 21. 23. Neither were they actually or legally revived by the Common-prayer-book revised corrected ratified by the Statute of 1 Eliz. c. 2. that Act injoyning all things to be done according to the Book of 5 6 Ed. 6. and none other or otherwise in which there was nothing concerning these Garments What hot unchristian Schismes Contests about Rochets Surplisses the form of Bishops Priests ordinary Vestments and Formalities afterwards sprung up between our most zealous Protestant Bishops and Ministers in the first 7. years of Q. Elizabeths reign you may read at leasure in Dr. Heylins late partial History of the Reformation of the Church of England and of Qu. Elizabeth wherein he layes many black aspertions upon K. Edw. the 6. himself his Government the L. Protector sundry of our godly Bishops Martyrs Divines at home and Peter Martyr Calvin Zuinglius Alasco Bâ—za with other chief Protestant Divines of reformed Churches abroad worthy the Fâ—rula These controversies about Church vestments c continued all her reign growing every year higher and higher every Parliament in her time as appears by the Journals being troubled with many Petitions Bills against them which the Bishops by their power in the Lords house suppressed and the world was filled with Books pro contra concerning them as the Books of Mr. Cartwright Mr. Vdal Penry Martin Mar-Prelate Altare Damasâ—â—num A Brief Discourse against the outward apparel and ministring Garments of the Popish Church printed 1â—78 A Discourse whether it be a Mortal Sin to transgresse the commandements of Civil Magistracy concerning the Apparel of Ministers The Declaration of certain Ministers in London refusing to wear the Apparel prescribed Mr. Philip Stubs with sundry more on the one side and Queen Elizabeths Advertisements in the seventh year of her Reign by her High Commissioners advice Archbishop Whiteguist his Answer to the Admonition to the Parliament and Defence of his Answer against the Reply of T. C. 1574. in Fol. Dr. John Bridges his Defence of the Government now established in the Church of England 1584. Mr. Rich. Hooker of the Laws of Ecclesiastical Policy 1593. with others on the other hand evidence Neither did these unnecessary unhappy Controversies about Priests Vestments and Ceremonies which perplexed our Church and gave great advantage to our Romish Adversaries expire with Queen Elizabeth but survived and grew to a heighth at the beginning of K. James his Reign who to silence or allay them appointed a special Conference at Hampton Court between the Bishops and Non-Conformists Party whereof Learned Dr. Ranolds was one about Reformation of Church matters Anno 1603. which many hoped would have put a period to these Contests but instead thereof did much increase them through the Bishops obstinacy potency pride who refusing to comply with the moderate just defires of their Fellow-Ministers and Protestant Christian Brethren in some superfluous Trifles particularly concerning the wearing of the Surpliss then and yet commonly termed A Ragge of Popery soon after in their Convocation held at London 1603. prescribed the constant wearing of Surplisses and Copes Hoods besides not only to Cathedral Church-men but likewise to all Ministers Curates reading Divine Service or administring the Sacraments in Parish Churches or Chapels and likewise to Fellows and Scholars in the Universities for which there was no former binding Law nor Canon by these ensuing Constitutions Canon 16 and 17. In the whole Divine Service and Administration of the Holy Communion in the Colleges and Halls in both Universities the Order Form and Ceremonies shall be duely observed as they are set down and prescribed in the Book of common-Common-Prayer without any omission or alteration even in the faulty old English Translation all Masters and Follows of Colleges and Halls and all the Scholars and Students in either of the Vniversities shall in their Churches and Chapels upon all Sundayes Holy-dayes and their Eves at the time of Divine Service wear Surplisses according to the Order of the Church of England which had no such Order that I can find before and such as are Graduates shall agreeably wear with their Surplisses such Hoods as do severally appertain to their Degrees Canon 24. In all Collegiate and Cathedral Churches the Holy Communion shall be administred upon Principal Feast-dayes sometimes by the Bishop if he be present and sometimes by the Dean and sometimes by a Canon or Prebendary the principal Minister using a decent Cope and being assited with the Gospeller and Epistolar agreeably according to advertisements published by Queen Elizabeth An. 7. Canon 25. In the time of Divine Service and Prayers in all Cathedral and Collegiate Churches when there is no Communion it shall be sufficient to wear Surplisses saving that all Deanes Masters and Heads of Collegiate Churches Canons and Prebends being Graduates shall daily at the times both of Prayer and Preaching wear with their Surplisses such Hoods as are agreeable to their Degrees Canon 58 Every Minister saying the Publick Prayers or ministring the Sacraments or other Rites of the Church shall wear a decent and comely Surplisse with Sleeves to be provided at the charge of the Parish And if any question arise touching the matter decency or comelinesse thereof the same shall be decided by the discretion of the Ordinary Further more such Ministers who are Graduates shall wear upon on their Surplisses at such time such Hoods as by the Orders of the Vniversities are agreeable to their Degrees which no Minister shall wear being no Graduate under pain of Suspension Notwithstanding it shall be lawfull for such Ministers as are no Graduates To wear upon their Surplisses instead of Hoods some decent Tippet of Black so it be not silk After which followes this 74. Canon prescribing the form species of their ordinary wearing Apparel The true antient and flourishing Churches of Christ being ever desirous that their Prelacy and Clergy might be had as well in outward reverence as otherwise regarded for the worthynesse of their Ministry did think it 〈◊〉 by a prescript form of decent and comely Apparel to have them known to the People and thereby
Baptisme and internally by the blood of Jesus Christ yea justified sanctified and made holy without spot or blemish as well as any Prelates Priests or Clergy-men whatsoever Eph. 5. 25 26 27. Rev. 1. 5 6. c. 7. 14. 1 John 1. 9. c 2 1 2. 1 Cor. 6. 11. Tit. 3. 5 Hebr. 10. 22. Psalm 51. 7. Isay 1. 18. 2ly Because they are all commanded to be pure holy blameless undefiled in all manner of conversation and godlynesse even as God is holy as well as Clergy-men Upon which account they are usually stiled Saints holy men holy brethren and redeemed by Christ for his very end that they should walk before and serve him in holyness and righteousness all the daies of their lives 1 Pet. 1. 15 16. Rom. 11. 49. c. 19. 2. c. 20. 7. 2 Pet. 3. 11. Eph. 5. 25 26. Col. 3. 10 11 16 17. 1 Thes 5. 16 23 27. Hebr. 3. 1. Rev. 1. 5 6. c. 3 18. c. 7. 14. Lu. 1. 74 75. Tit. 2. 12 14. Rom. 1. 7. c. 6. 1. 4 c. c. 8. 10 11 29 30. Ephes 4. 24. c. 1. 4. Phil. 1. 1. Philem. 5. 7. 2 Cor. 1. 1. c. 13. 13. Col. 1. 2 4 12 26. Rev. 15. 3. c. 19. 8. Psal 34 1. Psal 62. 8. Psal 106. 3. 1 Tim. 2. 8. 3ly Because they are all equally a chosen generation a royal Priesthood a holy Nation a peculiar people yea made Kings and Priests to God the Father by Jesus Christ as much as Prelates and Clergy men 1 Pet. 2. 9 10. Rev. 1. 5 6. c. 9. 10. c. 20. 6. Exod. 19. 6. 4ly Because God is no respecter of Persons especially in his immediate worship service but in every Nation he that feareth God and worketh righteousness is equally accepted of him Acts 10. 34 35. 1 Pet. 1. 17. Ephes 1. 6. 5ly Because all the Saints and redeemed of Christ have equally washed their garments and made them white in the blood of the Lamb and are arrayed in Spiritual not Corporal white garments as well as Prelates and Priests Rev. 3. 4 5 18. c. 6. 11. c. 7. 9 13 14. c. 19. 8. Therefore if necessary decent expedient in Gods Divine service all Lay Saints should wear them as well as Bishops or Clergy-men 2ly Then it will necessarily follow that not only Prelates and other Clergy-men but likewise all Christians should wear Rochets Surplisses and white Vestments at all times as well as in time of Divine Service of Sacraments administrations especially in all their private Prayers Devotions in their Closets Houses Families where Bishops Priests Deacons themselves use not to wear them and in all places as well as in Cathedrals Churches Chapels since they ought to be alwaies holy innocent undefiled white pure in all their actions conversations showing as lights of the world in the midst of a polluted and perverse generation as 1 Ephes 1. 4. c. 5. 26 27. c. 4. 22 23 24. Phil. 2. 15. 1 Pet. 1. 15 16. 2 Pet. 3. 11. and other forecited Texts resolve 3ly It was an antient custom in the Primitive Church long before Bishops Priests or Deacons wore white Rochets Surplisses and linnen Vestments beginning before 300. years after Christ and continuing near 1400. years space or more in most Christian Churches to put on long white Robes Surplisses Garments on all such Christians as were baptized immediately after their Baptisme in testimony of their Purification and washing from their sinnes in their Baptism by the blood of Jesus Christ Hence Lactantius flourishing about 300. years after Christ in his Book De Resurrectione Christi hath this elegant expression Rex sacer ecce tui radiat pars magna Trophaei Cum puras animas sacra lavacra beant Candidus egregitur nitidis exercitus undi Atque vetus vitium purgat in amne novo Fulgentes animas vestis quoque candida signat Et grege de nived gaudia pastor habit This custom of apparelling Baptized Persons in white Robes and Garments is likewise attested by Gregory Nazianzen Oratio 3. Ambrose De Sacramentis l. 3. c. 1. and De his qui initiantur c. 7 8. within 370. years after Christ and not long after by Olympidorus in Eccles c. 9. Gregorius Turonensis Hist l. 9. c. 4. and our Venerable Beda Hist Ecclesiastica Gentis Anglorum l. 2. c. 14. where relating the History of our King Edwins and his Peoples conversation to the Christian Faith and baptizing by Paulinus Anno Christi 627. and of his Sons soon after addes quorum primi Albati adhuc that is whiles clad in white Garments after their Baptisme erepti sunt de hac vitae Abbot Alchuvinus Scholar to Beda and Tutor to Charles the Great describing the forms and Ceremonies of Baptisme about the year of Christ 800. records that the person baptized after his baptisme elevatur de fonte ut per Gratiam surgat ad vitam Deinde Albis induitur Vestimentis propter Gratiam regenerationis et castitatem vitae et Angelici splendoris decorem Tunc sacro crismate caput perungitur mystico tegitur velamine ut intelligat se Diadema Regni Sacerdotis dignitatem poâ—tare juxtà Apostolum vos estis genus electum Regale Sacerdotale offerentes vosmet ipsos Deo vivo hostiam sanctam Deo placentem Therefore they are entituled to wear white Garments Surplisses Rochets as well as any Bishops or Priests whatsoever who upon this account ought not to advance themselves above or distinguish themselves from other baptized Lay-Christians Rabanus Maurus flourishing about 840. years after Christ writing of the Formes and Ceremonies of Baptism relates that after Baptism a white Garment was delivered to every Person baptised Post baptismum traditur Christiano Candida vestis quae signat innocentiam puritatem Chrstianam quam post ablutas veteres maculas statio santae conversationis immaculatam servare debet ad praesentandam ante tribunal Christi Cujus verò renati Albis induuntur vestibus ad mysterium resurgentis Ecclesiae futurum Vtuntur vestibus albis ut quorum primae Nativitatis infantiam vetusti erroris pannus suscaverat habitus secundae regenerationis gloriae praeferat indumentum The continuance of this custom in After-ages is attested by Vincentius Beluacensis spec Hist l. 23. c. 145. Enfordiensis c. 66. Aponius l. 6. in Cantica Caut. the Century Writers Cent. 8 9 10 11 12 13. c. 6. Tit. De Ritibus circa Baptismum and to name no more by our Thomas Waldensis about the year of Christ 1420. Doctrinalis Tom. 3. Tit. 5. cap. 52. sect 1 2. De veste candida quam accipit baptizatus which he largely descants upon as a badge of their Purification innocency washing away their sins and making them as white as Snow and putting on the Lord Jesus Christ citing Rom. 12. Ezech. 16. Psal 50. Exod. 24 Heb. 3. Mat. 12. Isaiah 1. Cant. 1. all produced by him and other Papists for Bishops and Priests white Rochets Albees Surplisses Dionysius
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