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-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
due honour and worship to the glory of God and edification of faithfull people might be restored to it Yea to set out a new Masse-book by authority of Pope Pius the 5. and this Pope within few years after held it necessary and expedient to make some alterations and dispence with other things in it relating to the Kingdoms and Church of Spain and Pope Gregory the 13. within 3. years after to dispence with some other Formalities and Rubricks thereof upon the same reason And Pope Clement the 8. about 30. years after held it necessary to revise the whole Masse-book to correct the Printers errors the Mistranslations of the Epistles Gospels Psalms therein varying from the Original Text and adde new Rules Rubricks to it explaining supplying the defects of the former together with New Masses for New Saints notwithstanding all former printed Bulls Prohibitions Decrees to the contrary and the pretended Infallibility and Inerrability of their Chairs Church Councils Then by the self-same Presidents and better Reasons Your Majesty with advice of Your pious learned Divines and Parliament who have by Law established these Articles of our Churches Belief to which all Bishops Ministers have subscribed That not only Popes but General Councils may erre and sometimes have erred even in things pertaining to GOD. That it is not necessary that Traditions and Ceremonies be in all places one or utterly like FOR AT ALL TIMES THEY HAVE BEEN DIVERS AND MAY BE CHANGED ACCORDING TO THE DIVERSITY OF COUNTRIES TIMES AND MENS MANNERS so that nothing be ordained against Gods word Every particular or National Church hath authority to ordain CHANGE AND ABOLISH CEREMONIES OR RITES OF THE CHURCH and Liturgies too ORDAINED ONLY BY MANS AUTHORITY so that all things be done to edifying may with much more Justice Piety Prudence reform all errors mistranslations of the Epistles Gospels Psalms and obsolete or unfit expressions in the Book of Common Prayer twice altered reformed in some particulars in few years after its first Publication by Authority Acts of Parliament yea change abolish such unnecessary Rites Ceremonies attending it which have given just offence occasioned much Schism Dissention in our Church between the Protestant Members of it as well of the Clergy as Laity ever since its first establishment in the 3d. year of K. Edw. the 6. till this very day and will do so in perpetuity if not removed by your Majesties Piety and Wisdom according to the purport of your late Incomparable Declaration for which the whole House of Commons and all Your Protestant Subjects whom they represented returned Your Majesty their most cordial publike Thanks by their Speakers own mouth the blessed fruits whereof they all now hope and long to reap not only without the least prejudice to our Religion Church main fabrick of the former Liturgy but with great advantage to them all It is a received Maxim among all Polititians Artists that no human institution Laws Inventions Edifices are so absolutely exact usefull wholesom necessary but that they may upon just reasons of Policy piety sundry emergent occasions and necessities be amended altered with wisdom honour safety and publick utility Your Majesty since your most happy miraculous restauration have with great prudence and glory made some laudable alterations in Your Royal Palaces Walks Parks of Whitehall Hampton-court and in Westminster hall it self as well for Conveniency as Delight though very noble usefull compleat before without any prejudice to their Structures Foundations Soile And those Bishops Deans and Chapters who seem most opposite to the least alterations in our publike Liturgy or Ceremonies have yet very much altered improved their old Rents and Tennants likewise to which they will not be confined by Your Majesties late Declarations or Commissions yea they daily violate and dispence with the very Rubricks in the Common Prayer Book and several Acts of Parl. by selling Licenses to marry all sorts of People for filthy lucre without asking the Banes three several Sundayes or Holy-dayes in time of Divine service the People being present after the accustomed manner In reading the Epistle Gospel and second Service at the Communion Table when there is no Communion and in not receiving the Communion in their Cathedral Churches every Sunday at the least though they have no reasonable cause to the contrary as the Rubricks enjoyne them And may not your Sacred Majesty then with as much wisdom honour and all your Bishops and Cathedral Clergy-men with farre more piety justice prudence in obedience to Your late Royal Declarations and Engagements to all Your Subjects dispence with the Oath of Canonical Obedience the use of Surplisses and other Ceremonies for which there is no Rubrick Statute or known Law of the Land the reading of Psalms Epistles Gospels in the Church according to the New Translation of your Royal Grandfather of famous memory KING JAMES yea freely admit of all able godly Ministers ordained only by Presbyters during the late unhappy Differences and Confusions of Government to Benefices Fellowships Lectures Cures of Souls without a Re-ordination by Bishops as well as admit reclamed Popish Priests ordained by Bishops in the Church of Rome without the least opposition contest for future Peace Amity Unity between all Your Protestant Subjects of different perswasions in these dividing particulars To facilitate promote this much desired work I have spent my few vacant Holy-day hours in compiling this Seasonable short sober pacifique Examination consisting principally of 4 Particulars discussed in several Sections to wit the Use and Frequent Repetition of Gloria Patri standing as it and at Gospels Creeds Wearing of Surplisses with other Pontifical Sacerdotal Vestments in the celebration of Divine Service and Sacraments in the last whereof because most peremptorily insisted on from pretended grounds of Scripture Reason by many Romanists and some Protestant Prelates and Divines I have most expatiated I hope without the least offence to moderate sober Christians or your Sacred Majesty and good satisfaction to all judicious Perusers Wee all use to alter the proportion matter quality fashion number of our Garments Attires according to the several ages of our lives the seasons of the year the temper of the Climates where we live and extraordinary occasions of solemnitie joy grief or humiliation not only without offence to others or prejudice to our healths lives but with much applause and that for the necessary preservation both of health life and humane society The like we do in our Corporal Food Why may not we then use the same Liberty by your Majesties and your Parliaments publick Authority or Indulgence in the controverted Case of Ecclesiastical Garments Ornaments Food now under publick consideration provided alwayes they be decent orderly wholesom and not repugnant but agreeable to the holy Scriptures If this poor Mite humbled presented to Your all-piercing favourable Eye and Gracious acceptation as a Monument of my bounden Homage to Your Sacred Majesty at
which they should henceforth discontinue unless they will really conform themselves in all things to the primitive Bishops and Ministers in point of worship doctrine discipline administration of Sacraments Ceremonies Vestments Church-service and contempt of Worldly Pomp Riches Honours Heavenly conversation and comply with his Majesties most gracious Declarations touching Ecclesiastical affairs and the endowment of poor Vicaridges with competent maintenance for the benefit of the Peoples souls and bodies to which they are very a verse 11. The usual custom of repeating Gloria Patri c. As it was in the beginning c. interchangably by the Ministers and People the Minister sometimes reciting the first clause and the Clerk and People the latter sometimes the Clerk and People rehearsing the first part and the Minister the last by way of Dialogue Antiphony and Responsals as it is contrary to the Rubrick which prescribes the Priest alone to rehearse it not the People who are but to say Amen thereto So is it contrary to the practise of Gods Church in the first and purest times And the recital thereof with a loud obstreperous voyce as well by Women as Men repugnant to the Apostles express precepts 1 Cor. 14. 34 35. Let your Women keep silence in the Churches for it is not permitted unto them to speak for it is a shame for them to speak in the Church Therefore most fit to be reformed for the future and laid quite aside 12. The repetition of Glory be to the Father c. after every Psalme Hymne and Versicle according to the Rubrick in times of Divine service hath introduced a New disorderly confused custom and ceremony in Cathedral and some other Churches though prescribed by no Rubrick Law Sanction or Canon of our Church of starting and standing up at every rehearsal of it and quatting down again as soon as it is repeated which gives a great offence to many therefore I shall next discusse it SECT II. Of Ministers and Peoples rising and standing up at every Rehersal of Glory be to the Father c. THough the Gesture of rising and standing up during any part of Divine Service simply considered in it self be a thing indifferent and lawfull as well as kneeling or sitting as the Marginal Scriptures evidence yet the customary constant usage thereof at Gloria Patri in all Cathedral most Parish Churches Chapels newly revived gives great distast to many sober Christians upon these ensuing Considerations which make them to disgust the use of Gloria Patri it self as an unnecessary superfluity which may well be spared 1. Because there is no precept nor president for any such usage or custom in the old or new Testament nor in the Primitive Church when purest devoutest for above 700 years after Christ 2. There is no Rubrick Law legal Canon or Injunction for it in our own Church since the Reformation of Religion as there was before in times of Popery it being exploded upon the Reformation and Establishment of the Book of Common-Prayer though since introduced by Degrees in Cathedrals and Parish Churches by innovating Prelates and Prelatical Clergy-men without any Law against the minds of our first Reformers who exploded it 3. Because the frequent sudden starting standing up in the reading of the Psalms other parts of the Liturgy at and during every Rehearsal of Gloria Patri pronouncing it promiscuously with a loud voyce as well by Men as Women who are to keep silence and not suffered to speak in the Church whiles others sit as before because this Ceremony is not prescribed and then quatting down again to the disturbance of those who sit by or near them and offence of those who scruple dislike this illegal Innovation is an undecent and disorderly custom introduced without any solid reason contrary to the Apostles prescription and direction 1 Cor. 14. 33 34 35 40. and 1 Tim. 2. 11 12. Let all things be dâ—ne decently and in order for God is not the Author of confusion but peace Let your women keep silence in the Churches c. This chaunting and rehearsing of Gloria Patri by all the people with a loud voyce together with the Priest at the end of the Psalm was long since thus censured as a strange disorderly Innovation by Cassianus a Presbyter of Marselles Illud autem quod in hac Provincia vidimus vt uno cantante in clausula Psalmi omnes adstantes concinent cum clamore Gloria Patri et Filio et Spiritui-sancto misquam per Orientem audivimus sed cum silentio omnium ab eo qui cantat finito Psalmo orationem succedere Therefore most sit to be Reformed now there being no Rubrick Law or Canon that prescribes it in our Church 4. Because it is directly contrary to the president and practise of the 24. Elders and the great multitude of Saints of all Nations and kinreds and people Rev. 4. 11 12. cap. 7. 10 11 12. Who when they gave praise and glory unto God did all fall down on their faces not stand up upon their feet before the Throne and him that sat thereon saying thou art worthy O Lord to receive glory and honour and praise Blessing and glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen The same in substance and words almost with Gloria Patri c. at which all now use to rise and stand upright insteed of falling down on their faces Yea rise up not only from their seats but knees when they are praying O Lord make hast to help us to Chant or say Glory be to the Father c. Subjoyned to that and other Prayers 5. Because this starting and standing up at Gloria Patri was originally introduced prescribed by Popish Missals Councils Canons Priests and taken up in imitation of Popish Prelates Priests Monks Papists in their Celebration of their Masses in which they all stand up together when Gloria Patri is repeated at the entrances of their several Masses the end of every Psalme and other parts of their Masse When and by what Popes and Councils it was first introduced I cannot certainly define Chronicon Reichespengense Fredericus Lindebrogus with others fore-cited inform us That Pope Damasus Anno 368. in fine cujusque Psalmi Gloria Patri cantari primus invenit constituit But that he enjoyned all or any to stand up when it was thus sung or read no Author once records The Capitularia of the Emperour Charles the Great and Ludovicus Pius collected by Abbot Ansegisus and Benedictus Levita l. 1. Tit. 70. De fide Presbyterorum ab Episcopis discutienda ordain ut Episcopi diligenter discutiant per suas Parochias c. Vt Gloria Patri cum omni honore apud omnes caâ—tetur ipse Sacerdos cum sanctis Angelis populo Dei communi voce Sanctus Sanctus Sanctus decantet But that they should stand up when they sung it there is not one
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
nisi cum eos pedibus iter facientes viae difficultas longitudo aliter cogit Superpellicits cum Ecclesiae usus id postulat omnes utantur quae non lacera sint non sordida et quae etiam manicas habeant Superpellicea autem illa quae manicis carent quae non Superpelliceorum sed Mantilium nomine potius digna sunt omnino prohibemus Canoniciverò Catbedralium Collegiatarvm quo tempore Cappa induuntur ii Rocheto induantur sub Cappa Clericâ— autent cum Superpelliceis fuerint induti nullo modo in manibus flores nec aliud quod statui suo Ecclesiae non conveniat habeant non vagentur per Ecclesiam nec deambulent nec circumoursitent sed graves semper sint in incessu staâ—â— Singuli autem praeterea praesertim qui in aliquo minorum saltem ordinum sunt proprium Superpelliceum habeant quo â—tiam in Ecclesia cui ascripti sunt et alibi cum ipsi suis fungi muneribus contigerit uti possint Si quis personatus vestes Clericales aut Monachales vel ad eorum formam induerit is qui eas assumpserit is qui accomodarit graves poenas subeant Qui verò Clericus cujusvis etiam gradus ordinis dignitatis in aliquo de praemissis non obtemperaverit is praeter poenas jam inflictas aut salutari poenitentia aut pecunia aut suspensione ab ordinum munere et beneficiorum administratione aut ipsis etiam beneficiis aut carcere aut exilio aut pluribus simul ex iis paenis aut gravioribus pro modo culpae Episcopi arbiratu mulctetur Qui iterum in eadem re peccaverit duplicata paena pro ratione criminis ab codem plectur This Synond likewise decreed that the Parish Priest who is to carry the Eucharist to sick Persons do wear a Surplisse and proceed in this manner Vbi manus laverit tum Superpelliceo Stola pluviali ubi potest indutus ad altare genibus flexis oret Sacerdotes verò caeteri Clericive qui comitantur Superpellicem adhibeant Si Canonicorum capitulum sit cappam vel almutiam aliudve indumentum ut illis in choro moris est Reliqui fideles bini prosequantur capite aperto quamplurimi candelis accensis ac primo loco viri in quibus scholares sanctissimi Sacramenti praecedant postremo foeminae Omnes praesertim Ecclesiastici homines hymno Psalmos paenitentiales aliosve intima animae pietate simâ—l cum Parocho sed alternatim pronunciant atque alii etiam religiosi orent It likewise adds In celebratione Missae Sacerdos ne se confer at ad altare nisi Clericum in decenti habitu cum Superpelliceo mundo cum manicis sibi inservientem habuerit injoyning the Parish Clerke to wear a Surplisse as well as the Priest This last French Popish Synod prescribes the constant use of Surplisses to all Canons Prebends Parish Priests and Curates under several Ecclesiastical and Temporal punishments with greatest rigour and severity when as Ordo Romanus Antiquus de Divinis Officiis Missa the Roman Pontificals Ceremonials Missals in their Rubricks of saying or singing Masse prefixed to them do only enjoy their use without any penalties Ecclesiastical or Civil expressed in them to be inflicted on Non-Conformists thereunto For the use of Surplisses in our British Churches during the Britons or Saxons times I remember nothing in Canons or Histories only our Alchuinus Tutor to Charls the Great An. 800. De Divinis Officiis c. 38 39 writing of the several Vestments wherewith Priests were clad in the Old Testament observes Habent etiam nunc Ministri Ecclesiae Christi superhumerale quod amicium vocamus quando ad altare ministrant quod fit ex lino purissimo Per linum quod ex terra sumitur per multos labores ad candorem ducitur designatur corpus humanum quod ex terra constat Sicut ergò linum per multos labores ad candorem reducitur ita corpus humanum multis calamitatibus attritum candidum purum esse debet ab omni sorde peccatorum Posteà sequitur Pederis quae vulgo Alba dicitur significat autem perseverantiam in bona actione After which he mentions the Stola Dalmatica Caâ—ula used by Priests and Pallium Archiepiscoporum to distinguish the Archbishop from his Suffâ—agans subjoyning Stephaâ—uâ—s natione Romanus ex Patre Labio ut legitur in gestis Pontificalibus â—â—nstituit Sacerdotibus Levitisque Vestes sacras in usu quotidiano non uti nisi in Ecclesia Whether any of these Garments were then used in England or the same with Surplisses for fashion as colour I cannot define The first mention I observe in our Historians of Surplisses and their wearing by that Name is in the year of our Lord 1237. the 21. of Henry the 3d. where Mat Paris records That Otto the Popes Legate summoning all the Popish Bishops Abbots and Clergy to a Council in Pauls Church London to which he went in great Pomp entering the Church he put on his Pontifical Garments and among the rest a Surplisse which he thus expresseth Pontificalibus se induit scilicet Superpelliceo et desuper cappa Chorali pellibus variis furrata et mitra et precedentibus Archiepiscopis Cantuariensi et Eboracensi cum cum processione solemni cum cruce caeriis acconsis et cum Letania The second day the Council being begun missi sunt ex parte Domini Regis Comes Lincolniensis Johannes et Johannes filius Galfridi et Gulielmus de Raele Canonicus sancti Pauli ut dicto Legato ex parte Regis et Regni inhiberent ne ibi contra Regium Coronam et Dignitatem aliquid statuere attemptaret et remansit ibi ut hoc observaretur Gulielmus de Raele Capa canonica et Superpelliceo aliis reedentibus By which it seems the Canons sate in this Council in their Canonical Caps or Coules and Surplisses as well as the Popes Legate himself Anno 1247. the 31. of King Henry the 3d. his Reign Praecepit Dominus Râ—x ut omnes Presbyteri Londinienses festive vestiti Superpelliciis et Capis â—um suis Clâ—ricis decenter vestâ—tis cum vexillis crucious et caereis accensis die erastina viz. S. Edvardi summo mane ordinatè et reverenter convenirent apud S. Paulum to a accompany the King Bishops and Nobles thence to the Church of Westminster in solemn procession to bring the viol of Christs blood sent to the King from Jerusalem who carried the viol himself from Pauls to Westminster under a Canopy which they accordingly performed the Masse Priests of that Age using Surprisses in their Processions here in England About the year 1290. John Peckham Archbishop of Canterbury appropriating the Church of Preston to the Monks of Canterbury and endowing a perpetual Vicar in it granted in the Instrument that the Monkâ— Onera reparationis et rejectionis Cancelli praedictae Ecclesiae de Preston intus
exterius necnon et inventionis librorum Vestimentorum Superpelliceorum ornamentorum dictae Ecclesiae quae per Ecclesiarum Rectores inveniri reparari debent aut solent subeant Which intimates that Priests and Vicars did then use to wear and find their own Surplisses and that by the same Archbishops Provincial Constitutions who decreed Dignissimus ut Sacramentum Eucharistiae circumferatur cum debita reverentia ad Egrotos Sacerdoti sâ—ltem induto Superpelliceo gerente orarium cum lumine praevio in lucerna cum campana ut populus ad revetentiam debitam excitetur qui ad prosternendum se vel adorandum saltem humiliter informatur Sacerdotali prudentia ubicunque Regem gloriae sub panis latibulo evenerit deportari The original ground of kneeling at as well as to the Sacrament This is the 1. Constitution in our English Church I have yet observed prescribing Priests to wear Surplisses when they delivered the Eucharist or caried it to sick Persons on which Lindwode hath this Glosse â—t sic tolerare potest licet Minister Sacerdotis non sit indutus Superpelliced licet honestus sit quod ipsius Minister Superpelliced induatur considerata qualitate Beneficii et facultatibus ejusdem Which intimates that Parish Clerks should wear Surplisses as well as Priests Robert Winchelsie his next successor in the See of Canterbury as Lindwode or Simon Islip as John de Aton records about the year 1300. decreed what Popish Trinkets Books Ornaments Vestments should be provided in every Parish Church by the Parishioners amongst which he enumerates Dalmatica tunica cum Capa de Choro tria Superpellâ—cea unum Rochetum On which Lindwode hath this Glosse Tria Superpellicea ad usum scilicet trium Ministrorum Ecclesiae vizt Sacerdotis Diaconi sub Diaconi Rochetum quod differt à Superpelliceo quia Superpellicium habet manicas pendulas sed Rochetum est sine manicis ordinatur pro Clerico Ministraturo Sacerdoti vel forsan ad opus ipsius Sacerdotis in Baptizando pueros ne per manicas ipsius brachia impediantur His next Successor Walter Raynods decreed That Arch-deacons amongst other things should take care that there should be in every Parish Church ad minus duplicia Sacerdotalia Vestimenta the one for Lords dayes the other for holydayes as Lindwode Glosseth it ut honor debitus divinis Officiis in omnibus impendatur praecipimus etiam ut qui altari ministrat Suppelliceo induatur On which Lindwode hath this Glosse vizt Presbytero celebranti assistens et idem in Missae tempore ministrans vel potest intelligi de Sacer dote quovis tempore accedente ad altare ut aliquid faciat vel disponat circa corpus Christi ut videlicet illo tempore sit indutus Suppelliceo et juxta communem intellectum die supplicio i. e. veste linea ad talem usum praeparata de qua tamen veste non memini me legisse in toto corpore Iuris Canonici vel civilis nec etiam in sacra Scriptura sit tamen de eo mentio 1. de Eccles edif c. ut Parochiani et potest significare per tunicam Lineam qua induebantur filii Aaron in veteri lâ—ge de qua legatur Exod. 28. ac finem sed estimo quod propriè Suppllicium est indumentum de pellibus confectum sed in nostro communi usu intelligatur ut prius dixi The use of these Rochets Surplisses and other Massing Vestments introduced by Popish Councils Decrees to celebrate the Masse Masse Priests Prelats officiating in them at their consecrated Altars who likewise clad and wrapped up their consecrated Host or Breaden God in a pure white linnen Corporal by the prescription of the self-same Constitutions Canons Missals Pontificals Ceremonials Rituals which enjoyn Rochets and Surplisses continued in our Church till the abolishing of all Romish Masses Pontificals Missals by K. â—d the 6. and his Parliaments by certain steps and decrees in the 1 2 3 4 5 and 6 years of his Reign not without some opposition and an open Rebellion in Devonshire Cornwall and other places by Popish Priests and their Confederates In the first Edition of the Book of Common-Prayer E. 6. c. 1. not only all Bowing to and towards the Altar and Hostia praying towards the East standing up at Gloria Patri the Gospels Creeds bowing at the Name of JESUS reading second service at the High Altar when there was no Sacrament there administred with other Ceremonies prescribed by former Masse-books Breviaries Pontificals were abolished and left out of the Bubricks as superstitious uselesse offensives but likewise the wearing of Palls Planets Chimerâ—â— Lawn Sleeves Sandalls Copes Hoods and other Vestments except only a Rochet to be worn by Archbishops Bishops and Surplisses only by Priests and Deacons were totally laid aside as Popish superfluities or unnecessary Disguises and it was generally expected by divers zealous Protestants that Rochets Surplisses and square Caps would have been then likewise taken away upon the same accout being all appurtenances to the Mâ—sse Masse-Priests and only prescribed by Popes and Popish Missals Pontificals Canons Decretals But the King and Counsel not holding it necessary or convenient to reform all things together at first but by degrees retained and enjoyned the use of the Surplisse and Rochet by this Rubrick prefixed to the Order for Morning Prayer And here is to be noted that the Minister at the time of the Communion and at all other times in his Ministration SHALL USE NEITHER AL BE VESTMENT NOR COPE but being Arch-bishop or Bishop HE SHALL HAVE AND WEAR A ROCHET and being a Priest or Deacon HE SHALL HAVE AND WEAR A SURPLISSE Mr. John Hooper a learned Divine in great reputation with the People Lord Protector and others for his excellent constant daily preaching and piety being soon after elected Bishop of Glocester scrupling to wear a square Cap Rochet Surplisse and refusing to be consecrated in his Pontificalibus reputing them as TRIFLES tending rather to SUPERSTITION than otherwise and learned Peter Martyr then Regius Professor in the University of Oxford though a Prebend of christ-Christ-Church constantly refusing to wear a Surplisse in the Quire there at any time and in a Letter to a private Friend July 1. 1550. desiring his judgement concerning square Caps and Surplisses declaring That though they were things indifferent in themselves which make no man of themselves godly or ungodly by their use or forbearance yet he thought it most expedient for the good of the Church that they and all others of that kind should be taken away when the next opportunity should present it self because where such Ceremonies were so stifly contended for which were not warranted and supported by the word of God commonly men were less Solicitous of the substance of Religion than they were of the circumstances of it And John Alasco Tyms Mr. John Rogers Mr. John Philpot and other learned
to receive the honour and estimation due to the special Messengers and Ministers of Almighty God We therefore following their grave judgement and the antient Custome of the Church of England and hoping that in time newfanglenesse of Apparel in some factious Persons will dye of it self do constitute and appoint That the Archbishop and Bishops shall not intermit to use the accustomed Apparel of their degrees Likewise all Deans Masters of Colledges Archdeacons and Prebendaries in Cathedral and Collegiate Churches being Priests or Deacons Doctors in Divinity Law and Physick Batchelers in Divinity Masters of Arts and Batchelers of Law having any Ecclesiastical living shall usually wear Gownes with standing collers and sleeves straight at the hands or wide sleeves as is used in the Universities with Hoods or Tippets of Silk or Sarcenet and square Caps And that all other Ministers admitted or to be admitted into that Function shall also usually wear the like Apparel as is aforesaid except Tippets only We do further in like manner ordain That all the said Ecclesiastical Persons above mentioned shall usually wear in their Journeyes Cloakes with Sleeves commonly called Priests Cloaks without Gards Welts long Buttons or Cuts And no Ecclesiastical person shall wear any Coif or wrought Nightcap but onely plain Nightcaps of black silk Satten or Velvet In all which particulars concerning the Apparel here prescribed our meaning is not to attribute any holinesse or special worthinesse to the said garments but for decency gravity and order as is before specified In private houses and in their studies the said persons Ecclefiastical may use any comely and Scholar-like Apparel Provided that it be not cuts or pincks and that in publik they go not in their Doublet and Hose without Coats or Cassocks and that they wear not any light-coloured Stockings Likewise poor beneficed men and Curates not being able to provide themselves long Gowns may go in short gowns of the fashion aforesaid Those who will take the pains to compare these Canons of our Protestant Bishops and Clergy with the Canons and Constitutions of our Popish Archbishops foreceited or John Peckhams John Stratfords Constitutions De habitu honestate Clericorum recorded by John Aton and William Lyndwode the premised Popish French Synods Canons and sundry others collected by Laurentius Bochellus Decreta Ecclesiae Gallicanae l. 1. Tit. 7. l. 3. Tit. 1. l. 6. Tit. 17. Shall at first view discern that they were almost verbatim taken out of them and more extensive than they in relation to all Scholars and Students in both Universities who were never before by any Popish Councils or Popes Decrees enjoyned constantly to wear Surplisses in tme of Divine Service and Sacraments These Constitutions and Canons never approved nor assented to by the Lords and Commons then or afterwards assembled in Parliament but by the King alone under his Great Seal and so not binding to the Subjects in their Liberties or Freehold against Magna Charta ch 29 and sundry other Acts recited in Rastal Tit. Accusation and the Petition of Right instead of allaying composing the Spirits wounded the consciences and augmented the number of Nonconformists many hundreds of godly preaching Protestant Ministers Scholars who could not conform unto them being thereupon suspended deprived and thrust out of their Benefices Curatships Fellowships Scholarships to their own and their Families ruine and many learned hopefull Scholars inforced to desert our Universities decline the Ministry and betake themselves to other callings and persons of lesse piety worth merit thrust into their places the Ministry by our Bishops and High Commissioners and some of them imprisoned fined forced to forsake the Kingdom and flie to forein Countries or Plantations to the great grief and discontent of their People friends allies and moderate Protestants which occasioned many new books of Controversie and Apologies on both sides touching Church Vestments Ceremonies and many great complaints animosities against the Bishops and High Commissioners during all King James and King Charles late Reigns till at last they were both suppressed by publick Acts Ordinances and ejected by force of Armes in England and Ireland as well as Scotland which their moderation and prudence in dispensing with these unnecessary Formalities might easily have prevented and their rigorous re-inforcing of or over-eager contending for them against the Letter and purport of his Majesties late pious and gracious Declarations after so long a discontinuance and universal dislike by all sober-minded men in this time of discontent may without Gods infinite mercy and miraculous Providence end in their second subvertion and future suppression which they should timely consider as well for their own preservation as his Majesties and his peoples general satisfaction and the Churches publike Peace Unity after so many dangerous Schisms and Convulsions Having given you this account of the true original institution prescription progress forms of consecration and putting on of these Pontifical and Sacerdotal Vestments in the Churches of Christ of the principal Papal Episcopal Decretals Councils Canons that enjoyn them and Scriptures Arguments against them I shall in the next place examine answer the Scripture Texts Arguments produced by Popish Prelates Canonists School-men and our own Protestant Bishops Writers for their use and continuance in the Church which in my apprehension are very impertinent weak contemptible unable to satisfie any tender Conscience or judicious sober Christians Judgement though highly magnified and cryed up with great gravity seriosity by some Reverend Prelates and Clergy-men as well as many illiterate Novices The 1. Texts produced for the institution use of these Priest Garments under the Gospel are Exod. 28. 2 to 43. c. 29. 5 to 30. c. 31. 10. c. 45. 19 20 21. c. 39. 1 14. c. 40. 13 c. Levit. 6. 11. c. 8. 2. 13. c. 16. 4 23 24 32. Numb 20. 16 18. Nâ—â— 7. 70 72. Ezra 2. 69. Ezech. 42. 14. c. 44. 7 19. Where God commanded Moses the chief civil Magistrate to make holy Garments for Aaron the High Priest for glory and honour to minister before God in the Priests Office which Garments are there at large described and to make Coats Bâ—nnets and Girdles for Aarons sons for Glory and Beauty and to make them linnen Breeches to cover their nakednesse which should reach from their loynes even to their thinges and to put them upon Aaron and his Sons when they come into the Taâ—ernacle of the Congregation or when they come near unto the Altar to minister in the holy place and to consecrate and sanctifie Aaron and his Sons that they minister to God in the Priests Office that they bear not their iniquity and dye And to take of the blood that is upon the Altar and put it upon the tip of the right ear of Aaron and his Sons and upon the great toe of their right foot and sprinkling the blood and the anointing oyl there prescribed upon Aaron and his Sons and their Garments and he and they
Deacons who wear them only for a few hours in the Church and are clad in Black Garments only all the day week year which are as contrary to Innocency purity as white is unto black 2ly White is not alwayes a badge or Garment of Joy but oft times of Mourning and Grief as in the Cases of pennance and degradations forecited and in these ensuing Presidents Alexander ab Alexandro Bremus and others record that the Grecians Spartians Argivi Syracusians used to put on Albas vestes white Garments when they mourned for their deceased Friends and Kings in which they followed their Corps to their Graves involved usually in white Winding sheets and Cere-cloathes Plutarch and Aretius out of him informs us That the Roman Matrons mourned in white Garments In China at this day the Nobles and better sort of Women use to mourn in White array The better sort of Turks use to mourn in White and in Japan White is a Funeral colour Black a Festival Yea at this Day the Queens of France after their Husband Kings decease wear White Garments during their Widow-hood in token of Grief and Retiredness and in many places of England when any Maids dye before mariage other Virgins use to accompany their Hearse to their Graves in white Wastcoats Gloves Ribonds Therefore white Garments cannot be of themselves a badge of Joy Chearfullnesse Triumph for then white Winding-sheets should be wherein we all inter dead Corps 3ly White Garments are no peculiar badge of Evangelical Bishops or Ministers of the Gospel and that only in Divine administrations For as I never read that Christ or his Apostles or the primitive Evangelical Bishops Ministers Deacons or for above 350. years after Christ used any such Vestments Surplisses Rochets in Divine administratious which doubtlesse they would have done had they deemed them necessary decent or expedient so on the contrary I read 1. That the Tapyrae Bactriani Iberi and other barbarous Nations about Hyrcania compell their Women to wear and walk abroad Albis Tunicis in White Coats and short cut hair when as the Men only wear Black Vestments and let their Hair grow long 2. That the Romans in their Circentian Playes had 4. Factions clad in 4. several sorts of coloured Garments just like the Popish Priests and Prelates according to the four seasons of the year to wit in Green-coloured Garments dedicated to the Spring in Rose-coloured Vestments devoted to the Harvest in Violet-coloured consecrated to Winter and in White Garments dedicated to Autumn when men as well as fruits and leaves usually drop into their Graves And that the Romans used to resort to and behold their Playes Toga Candida in a white Gown or Surplisse which was no act of Religion but Pastime 3ly That those who stood for any elective Offices among the Romans were usually clad in white Garments from whence they were stiled Candidati as Caelius Rhodiginus proves at large out of Titus Livius Plutarch Pliny Vlpian Juvenal and others which Candidates usually bribed the People to gain their Voyces with mony meat drink feasts notwithstanding many successive severe Lawes made against it as too many Knights Citizens Burgesses now use to bribe their Electors before and at every Parliamentary election with Gifts Feasts and drunken entertainments for which they deserve expulsion out of the House of Commons far better than Thomas Long who in the Parliament of 8. Elizabeth was expelled the Commons House upon examination of his Case only for giving the Maior of Westbury in Wiltshire 4. l. to be elected a Burgesse to serve in that Parliament for this his corrupt dealing which was to poyson the very Fountain it self and the Maior fined and imprisoned whereas some now spend one two or three thousand pounds a piece in Countries to be elected Knights and others one two three four or five hundred pounds a piece or more to be chosen Citizens and Burgesses for the last this approaching Parliament in Bribes wine ale beer tobacco feasts and drunken entertainments which will hardly produce a sober Parliament and for which the Elements now mourn yea drop down showers of Wrath upon us for which bribery they well deserve to be cast out of the Parliament-house and fined treble the value of their Bribes and Expences to his Majesty since the Pagan Romans were so just as by the Law of C. Petilius Tribune of the people to impose a fine and penalty of ambition upon Q. Coponius quod vini amphoram ei cujus suffragio magistratum petebat dono dederat And if his giving but a Quart or Pottle of Wine was reputed a Bribe deserving punishment what do they demerit who give whole Tuns Buts of Wine and many Barrels of Ale Beer to their Electors for their Voyces Yea those Mercinaries who thus unworthily sell their Voyces deserve to be for ever disabled to have any voyce in future Elections and this Roman Law is now fit to be enacted among us Vt in petendis honoribus candidati sine toga ad Comitia descenderent ne pecuniis in sinu reconditis tribuum suffragia mercarentur 4ly That the idolatrous Priests of Isis amongst the Aegyptians when they sacrificed to this Idoll did shave their Crowns and wear white Surplisses Garments just as the Popish Priests do now above a 1000. years before Christians took up this fashion and the Roman Matrons in the Feast of their Goddesse Ceres did annually sacrifice to her veste candida in a white Garment ut tunc Diis gratum esse censerent si à laetis nec à funere pollutis celebraretur 5ly That the four Monks of St. Denis Abbey in France who carry the Canopy over the viol of Holy Oyl pretended to be sent from Heaven at the French Kings Coronation albis induti are arrayed in white Surplisses and Rochets though not in holy Orders 6ly That our Bishops themselves and the Abbot formerly but now the Dean of Westminster at our Kings Coronation stripping off his ordinary Apparel put on him a Collobium Dalmatica or close Pall linnen Gloves and Sandals immediately after his consecrating as they use to do on Bishops and Priests of whose holy Vestments these are parcel Either therefore they must acknowledge our Kings to be Bishops and Priests as well as themselves or disclaim these Vestments as proper or peculiar to Bishops Priest and Clergy-men 4ly Admit white Garments Rochets Surplisses a Badge of Innocency Purity Holynesse as is pretended and therefore fit to be worn in time of Divine service and Sacraments by Bishops Priest Deacons and other Ecclesiastical Persons Then it will certainly follow from hence 1. That all Christians whatsoever ought to wear white Surplisses Rochets Albees as well as Popes Archbishops Metropolitans Bishops Arch-Deacons Deans Prebends Priests Ministers Deacons and other Church-men 1. Because they are all equally purified washed from their sins externally by
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-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
Gowns Cassocks by Bishops Priests Deacons if ever intended in this Text are diametrically repugnant thereunto 4. The words are in the Plural Number Let thy Garments be alwayes white Therefore Bishops Priests Deacons should alwayes wear white Hats Gownes Dublets Stockings Shooes as well as white Rochets Surplisses yea wear their Rochets Surplisses alwayes as they do their Shirts not wear Black Goats Gowns Cassocks Dublets Hose at any time and their Rochets Surplisses only in the Church as their Councils and Canons prescribe point-blank against this Text under severe penalties 4ly The Roman Missals Pontificals and Gulielmus Durantus prescribe the wearing of other coloured Garments even in time of Masse Divine service and Sacraments beside White and the laying aside of White Garments in the Church it self on sundry Festivalls and dayes of publick worship As namely blacke Vestments not white Rochets or Surplisses all the Passion week before Easter on dayes of Affliction and Abstinence for sinne in Rogations in Masses or Processions for the Dead from Advent till the Vigills of the Nativity and on the Feasts of Innocents on which Day some used to weare Blacke others Red upon sundry other Lords dayes and Feasts they prescribe Bishops and Priests to wear Red on other daies Green or Violet vestments and White only on other Sundayes Festivals in the Celebration of Divine service and Administration of Sacraments whence they style White Red Black Green the four Principal colours used by the Church to which they reduce these five other Colours used likewise in the Roman Church viz. Scarlet Silken Violet Saffron Rose-colour producing several Texts of Scripture miserably wrested by them for to prove the use of all these respective Colours in the time of Gods publick worship as well as the use of White seconded with sundry mystical Reasons and significations which those who please to make themselves merry with may read at large in Durantus l. 3. De quatuor coloribus quibus Ecclesia in Ecclesiastiâ—is utitur indumentis Now this objected Text Let thy Garments be alwayes White routs all these Romish regiments of Black-coats Red-coats Green-coats Blew-coates Yellow-coats Scarlet-coats Silken-coats Rose-coats at once and White-coats too as appropriated onely to Churches Divine service Sacraments Bishops and Ecclesiastical Persons Therefore they must henceforth either renounce this their objected Text or all these their sacred Vestments and foreceited Robes to which they are so much devoted The third Scripture Argument for the necessary use of white Rochets Surplisses in Divine service and Sacraments administration is from Dan. 7. I beheld till the thrones were cast down and the Antient of dayes did sit WHOSE GARMENT WAS WHITE AS SNOW and the hair of his head like the pure wool c. compared with Mat. 17. 2. Mark 9. 3. Luke 9. 3. Jesus taketh Peter James and John and bringeth them into a high mountain apart and was transfigured before them and his face did shine as the sunne and his Garment was WHITE as the light so Matthew And his rayment became shining exceeding WHITE as snow so as no Fuller on earth can white them so Mark records it Ergo Bishops Priests Deacons must wear white Rochets and Surplisses in time of Divine service and Sacraments in all Churches Chapels is but a ridiculous Non sequitur For First That Text in Daniel relates onely to Christ sitting on the Throne as a Judge at the end of the world not officiating as a Priest in the Church Ergo all Judges must wear white Robes Surplisses when they sit on judgement is a better inference thence than that Bishops Priests Deacons must wear them when they mininister in the Church Secondly His hair was white as wool as well as his garment therefore they should all have white Hair or Periwigs as well as white Rochets and Surplisses when they celebrate Divine service or Sacraments Thirdly Our Saviours Transfiguration was miraculous not ordinary but once not weekly in a high mountain apart not within a Temple Synagogue Church Cathedral before three onely of his Disciples not the whole congregation or multitude and his ordinary wearing garments miraculously became white and shining as the light not as linnen and so exceeding white as no Fuller on earth can white them and that onely during this transfiguration not afterwards Therefore this miraculous President gives not the least shadow of warrant or president for Bishops Priests Deacons ordinary wearing white Rochets or Surplisses when they read Common-prayer or administer Sacraments in Churches And they might like Christ forbear such white garments till by miracles their faces become shining as the Sun and their black ordinary wearing garments become as white and shining as his Fourthly Our Saviour never put on a white Garment Robe or Rochet whiles he publickly prayed preached upon earth nor yet when he was thus transfigured in the mount nor did Peter James or John who were present at and witnesses to his transfiguration nor any other of his Apostles we read of wear any white Rochets Surplisses or linnen vestments when they preached or celebrated the Lords Supper or Baptisme in imitation of our Saviour white shining Garments neither were they or their garments thus transfigured or made white when present at Christs transfiguration or afterward Therefore Bishops Priests Prelates upon all these accounts should henceforth lay aside these vestments since Christ himself and his Apostles never used them and no longer wrest our Saviours miraculous transfiguration and these sacred Texts beyond all bounds of reason modesty Christianity to maintain their own Popish superstitious inventions and abuse the ignorant vulgar with such grosse delusions which all judicious sober Christians must either abominate or deride The fourth plea insisted on for Bishops Rochets and Priests white Surplisses in time of Divine service and Sacraments is that of Matth. 28. 3. and Mark 16. 5. At the time of Christs resurrection an Angel of the Lord descended from heaven rolled back the stone from the Sepulchre and sate upon it His countenance was like lightning and his rayment WHITE as snow And his Disciples saw a young man to wit this Angel in a young mans shape sitting on the right hand of Christs sepulchre cloathed in a long WHITE garment who said unto them be not afraid for ye seek Jesus of Nazareth which was crucified he is risen he is not here Ergo Bishops Priests Deacons must weare white Rochets or Surplisses in Divine administrations I answer First That the Person thus clad in a long white garment was an Angel of the Lord descending from Heaven not a Bishop Priest Deacon or Minister Secondly His long white Garment was no Rochet nor Surplisse Thirdly He wore it not at all in any Temple Church or Synagogue but once at or in our Saviours Sepulchre And that but once at his miraculous resurrection not constantly or ordinarily Fifthly To roll away the stone and instruct Christs Disciples of his resurrection not to say Mass preach or read Common Prayer
or administer the Lords Supper Sixthly The Disciples who saw him thus clad never imitated his white garments while they lived much less should Bishops and Priest who never saw him after their decease without warrant from Christ the Angel or Disciples The self same Answer serves to the Objection from Acts 1. 10 where two Angels in the shape of men stood by the Disciples in WHITE apparel whiles they behold Christs ascention into heaven and spake the words there recorded to them which Waldensis Durantus and others impertinently alleadge for the use of long white Surplisses vestments or Rochets of Bishops and Priests in the Church 5. The Fifth Text produced is that of Rev. 3. 4. Thou hast a few names in Sardis which have not defiled their garments and they shall walk with me in WHITE for they are worthy Ergo Bishops must wear white Rochets and Surplisses in time of Masse and Divine Service Acute Logick worthy of laughter rather then reply For 1. These few persons in Sardis were neither Bishops nor Priests these words being not spoken to nor of the Angel of the Church of Sardis whom our Bishops and Prelatists will needs have to be the sole Bishop of that Câ—urch but to others Therefore if any argument may be hence deduced for the use of Rochets or Surplices it is that Lay Saints who have not defiled themselves with sins corruptions of the times but kept themselves undefiled must wear Rochets and Surplices not temporizing Bishops or Priests 3. They are promised hereafter to walk in white with Christ in heaven and that by way of reward witnesse ver 5. He that overcommeth the SAME SHALL BE CLOATHED IN WHITE RAYMENT and I will not blot his name out of the book of life but I will confesse his name before my Father and his Angels not commanded to say Masse or Common-Prayer in the Church on earth by way of duty ministry or distinction from other Saints 3. The white garments here meant are only the robes of eternal glory in heaven not white Rochets lawn sleeves or material Surplisses as the abusers of this Text pretend and must acknowledge 6. The sixth Text produced for Surplisses and Rochets is Rev. 4. 4. And round about the throne were twenty four seats and upon the Seats I saw twenty four elders sitting CLOATHED IN WHITE RAYMENT and they had on their heads crowns of gold Ergo Bishops must wear white Rochets Miters of gold and Priests white Surplisses The sequel is denyed 1. Because there is no Bishop but only Elders mentioned in the Text. 2. These Elders are but twenty four and they only had white rayment 3. They sate in heaven upon Thrones in their white robes not in any Church or Cathedral on earth 4. They sate constantly in those white vestments and never did put them off 5. They had no other rayment on them but these white robes Therefore all Bishops and Priests if they will be like these Elders and pursue these presidents must wear no black doublets cassocks gowns cloaks Wastcoats but only white Rochets Surplisses as they did 6. They sate in them upon Thrones and had all crowns of gold upon their heads If this then be a president for our lordly royal Prelates and Clergyes punctual imitation they must all sit upon thrones with golden crowns on their heads like Kings as well as with white Rochets Surplisses on their backs like Prelates and Priests which I presume they yet dare not do and his Majesty with his Nobility will not now suffer should their pride and ambition prompt them to it 7. The seventh president insisted on is Rev. 6. 9 10 11. Where St. John saw under the Altar the souls of them that were slain for the word of God and for the testimony which they held c. and WHITE ROBES were given to every one of them If any consequences can be hence deduced they are only these 1. That those Saints and Laymen who suffer martyrdom for the word and testimony of God on earth shall have white robes not of fine linnen but of eternal glory given them by God for a reward in Heaven Not that Bishops and Priests alone which were never slain nor martyred for Christ and none else but they must now wear white Rochets and Surplisses on earth 2. These Souls lay interred crying to God from under the Altar to avenge their blood on them that dwell on the earth therefore they are no presidents or warrant for Bishops or Priests to wear Surplisses or white Rochets when they officiate at or upon their new erected Altars and dispence Christs Body and blood sacramentally to their people in their Cathedrals and Parish Churches 3. These white robes were not material ones made of â—awn or linnen by semstresses nor bought with money but spiritual and heavenly made and freely given unto them by God himself therefore Bishops and Priests who contend for material Rochets and Surplisses from this Text must now quite renounce them and produce some better proof 8. This they presume to do in the eighth place from Rev. 7. 9 13 14. cha 15. 6. and cha 19. 14. which I shall couple together to make the proof more strong After this I beheld and a great multitude which no man could number of all Nations and kindreds and people and tongues stood before the throne and before the lamb CLOATHED WITH WHITE ROBES and palms in their hands And cryed with a loud voice Salvation to our God which sitteth upon the throne and unto the Lamb c. And one of the Elders answered saying unto me what are these WHICH ARE ARRAYED IN WHITE ROBES and whence came they And I said unto him Sir thou knowest and he said unto me these are they which came out of great tribulation and HAVE WASHED THEIR ROBES and MADE THEM WHITE IN THE BLOOD OF THE LAMB Therefore are they before the throne of God and serve him day and night in his Temple c. And the seven Angells came out of the Temple having the seven plagues CLOATHED IN WHITE and having their breasts girded with golden girdles And I saw heaven opened and behold a white horse and he that sate upon him was cloathed in a vesture dipt in blood and his name is called the Word of God And the Armies which were in heaven followed him upon white horses CLOATHED IN WHITE LINNEN FINE AND CLEAN Ergo Bishops and Priests ought alwayes to wear white Rochets and Vestments in time of Mass Sacraments and Divine service Can any wise men or fools either forbear laughter at such a ridiculous conclusion from these premises as Durantus Walden with other Papists and some of our own Prelates and Ceremony-mongers deduce from them with great seriousnesse but little candor and sobriety Especially if they well consider 1. That those arrayed in white Robes Rev. 7. 9 13 14. were not Bishops Priests or Ecclesiastical persons alone or under any such capacity but a great number which no man could number
of all Nations and kindreds and people and tongues Therefore if any proper consequence can be hence deduced in relation to white Rochets or 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 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