the Rochet Surpliss Caps and Vestments prescribed by the Book of 2 3 E. 6. quite laid aside the reason whereof are expressed in the Preface to that Book why some Ceremonies were continued and others laid aside and in the Articles of Religion set forth by Edward the 6th Anno 1552. Artic. 21. 23. Neither were they actually or legally revived by the Common-prayer-book revised corrected ratified by the Statute of 1 Eliz. c. 2. that Act injoyning all things to be done according to the Book of 5 6 Ed. 6. and none other or otherwise in which there was nothing concerning these Garments What hot unchristian Schismes Contests about Rochets Surplisses the form of Bishops Priests ordinary Vestments and Formalities afterwards sprung up between our most zealous Protestant Bishops and Ministers in the fiâ—st 7. years of Q. Elizabeths reign you may read at leasure in Dr. Heylins late partial History of the Reformation of the Church of England of Qâ— Elizabeth wherein he layes many black aspertions upon K. Edw. the 6 himself his Government the L. Protector sundry of our godly Bishops Martyrs Divines at home and Peter Martyr Calvin Zuinglius Alasco Beza with other chief Protestant Divines of reformed Churches abroad worthy the Ferula These controversies about Church vestments c. continued all her Reign growing every year higher higher every Parliament in her time as appears by the Journals being troubled with many Petitions Bills against them which the Bishops by their power in the Lords house suppressed and the world was filled with Books proet contra concerning them as the Books of Mr. Cartwright Mr. Vdâ—ll Penry Martin Mar-Prelate Altare Damascenum A Brief Discourse against the outward apparel and ministring Garments of the Popish Church printed 1578. A Discourse whether it be a mortal Sin to transgress the commandements of Civil Magistracy concerning the Apparel of Ministers The Declaration of certain Ministers in London refusing to wear the Apparel prescribed Mr. Philip Stubs with sundry more on the one side and Queen Elizabeths Advertisements in the seventh year of her Reign by her High Commissioners advice Archbithop Whitegift his Answer to the Admonition to the Parliament and Defence of his Answer against the Reply of T. C. 1574. in Folio Dr. Iohn Bridges his Defence of the Government now established in the Church of England 1584. Mr. Richard Hooker of the Laws of Ecclesiastical Policy 1593. with others on the other hand evidence Neither did these unnecessary unhappy Controversies about Priests Vestments and Ceremonies which perplexed our Church and gave great advantage to our Romish Adversaries expire with Queen Elizabeth but survived and grew to a heighth at the beginning of K. Iames his Reign who to silence or allay them appointed a special Conference at Hampton Court between the Bishops and Non-Conformists Party whereof Learned Dr. Ranolds was one about Reformation of Church matters Anno 1603. which many hoped would have put a period to these Contests but instead thereof did much increase them through the Bishops obstinacy potency pride who refusing to comply with the moderate just desires of their Fellow-Ministers and Protestant Christian Brethren in some superfluous Trifles particularly concerning the wearing of the Surpliss then and yet commonly termed A Raggc of Popery soon after in their Convocation held at London 1603. prescribed the constant wearing of Surplisses and Copes Hoods besides not only to Cathedral Church-men but likewise to all Ministers Curates reading Divine Service or administring the Sacraments in Parish Churches or Chapels and likewise to Fellows and Schollars in the Universities for which there was no former binding Law nor Canon by these ensuing Constitutions Canon 16 and 17. In the whole Divine Service and Administration of the Holy Communion in all Colleges and Halls in both Vniversities the Order Form and Ceremonies shall be duely observed as they are set down and prescribed in the Book of Common-Prayer without any omission or alteration even in the faulty old English Translation all Masters and Fellows of Colleges and Halls and all the Schollars and Students in either of the Universities shall in their Churches and Chapels upon all Sundayes Holy-dayes and their Evâ—s at the time of Divine Service wear Surplisses according to the Order of the Church of England which had no such Order that I can find before and such as are Graduates shall agreeably wear with their Surplisses such Hoods as do severally appertain to their Degrees Canon 24. In all Collegiate and Cathedral Churches the Holy Communion shall be administred upon principal Feast-dayes sometimes by the Bishop if he be present and sometimes times by the Dean and at sometimes by a Canon or Prebendary the principal Minister using a decent Cope and being assisted with the Gospeller and Epistolar agreeably according to advertisements published by Queen Elizabeth An. 7. Canon 25. In the time of Divine Service and Prayers in all Cathedral and Collegiate Churches when there is no Communion it shall be sufficient to wear Surplisses saving that all Deans Masters and Heads of Collegiate Churches Canons and Prebends being Graduates shall daily at the times both of Prayer and Preaching wear with their Surplisses such Hoods as are agreeable to their Degrees Canon 58. Every Minister saying the publâ—ke Prayers or ministring the Sacrament or other Rites of the Church shall wear a decent and comely Surplisse with Slèeves to be prouided at the charge of the parish And if any question arise touching the matter decency or comlinesse thereof the same shall be decided by the discretion of the Ordinary Furthermore such Ministers who are Graduates shall wear upon their Surplesses at such time such Hoods as by the Orders of the Vniversities are agreeable to their Degrees which no Minister shall wear being no Graduate under pain of Suspension Notwithstanding it shall be lawfull for such Ministers as are no Graduates To wear upon their Surplisses instead of Hoods some decent Tippet of Black so it be not silk After which followes this 74. Canon prescribing the form species of their ordinary wearing Apparrel The true ancient and flourishing Churches of Christ being ever desirous that their Prelacy and Clergy might be had as well in outward reverence as otherwise regarded for the worthinesse of their Ministry did think it â—it by a prescript form of decent and comely Apparell to have them known to the people and thereby to receive the honour and estimation due to the speical Messengers and Ministers of Almighty God We therefore following their grave judgement and the ancient Custom of the Church of England and hoping that in time newâ—anglenesse of Apparel in some factious persons will dye of it self doe constitute and appoint That the Archbishop and Bishops shall not intermit to use the accustomed Apparel of their degrees Likewise all Deans Masters of Colledges Archdeacons and Prebendaries in Cathedral and Collegiate Churches being Priests or Deacons Doctors in Divinity Law and Physick Bachelers in Divinity
for the easier benefit of those who celebrated them he caused to be most exactly printed in the Vatican and published for the common good in the year of our Lord 1604. as he declares in his Bull praefixed to this Missal dated at Rome the 7. of July the same year with this additional Title Missale Romanum ex Decreto Sacro-sancti Concilii Tridentini Restitutum Pii 5. Pont. Max. jussu editum Clementis 8. auctoritate RECOGNITUM ET CUM MISSIS NOVIS DE SANCTIS Ã Paulo 5. Gregorio 15. S. D. N. Urbano 8. ordinatis Missae propriae de Sanctis OMNES AD LONGUM POSITAE SUNT PRO FACILIORI CELEBRANTIUM COMMODITATE If therfore the Council of Trent it self thought meet to reform the antient Roman Catechism and Missal formerly established into which it confesseth either by the vice of times or unwariness or dishonesty of men many things had crept which were far from the dignity of so great a Sacrifice and had need to be reformed that due honour and worship to the glory of God and edification of faithfull people might be restored to it Yea to set out a new Masse-book by authority of Pope Pius the 5. and this Pope within few years after held it necessary and expedient to make some alterations and dispence with other things in it relating to the Kingdoms and Church of Spain and Pope Gregory the 13. within 3. years after to dispence with some other Formalities and Rubricks thereof upon the same reason And Pope Clement the 8. about 30. years after held it necessary to revise the whole Masse book to correct the Printers errors the Mistranslations of the Epistles Gospels Psalmes therein varying from the Original Text and adde new Rules Rubricks to it explaining supplying the defects of the former together with New Masses for New Saints notwithstanding all former printed Bulls Prohibitions Decrees to the contrary and the pretended Infallibility and Inerrability of their Chairs Church Councils Then by the self-same Presidents and better Reasons Your Majesty with advice of Your pious learned Divines and Parliament who have by Law established these Articles of our Churches Belief to which all Bishops Ministers have subscribed That not only Popes but General Councils may erre and sometimes have erred even in things pertaining to GOD. That it is not necessary that Traditions and Ceremonies be in all places one or utterly like FOR AT ALL TIMES THEY HAUE BEEN DIVERS MAY BE CHANGED ACCORDING TO THE DIVERSITY OF COUNTRIES TIMES MENS MANNERS so that nothing be ordained against Gods word Every particular or National Church hath authority to ordain Change and abolish Ceremonies or Rites of the Church and Liturgies too ordained only by Mans Authority so that all things bee done to edifying may with much more Justice Piety Prudence reform all errors mistranslations of the Epistles Gospels Psalms and obsolete or unfit expressions in the Book of Common Prayer twice altered reformed in som particulars in few years after its first publication by authority Acts of Parliament yea change abolish such unnecessary Rites Ceremonies attending it which have given just offence and occasioned much Schism Dissention in our Church between the Protestant Members of it as well of the Clergy as Laity ever since its first establishment in the 3d. year of K. Edw. the 6. till this very day and will do so in perpetuity if not removed by your Majesties Piety and VVisdom according to the purport of your late Incomparable Declaration for which the whole House of Commons and all Your Protestant Subjects whom they represented returned Your Majesty their most cordial publike Thanks by their Speakers own mouth the blessed fruits whereof they all now hope and long to reap not only without the least prejudice to our Religion Church and main Fabrick of the former Liturgy but with great advantage to them all It is a received Maxim among all Polititians Artists that no human Institutions Laws Inventions Edifices are so absolutely exact usefull wholesom necessary but that they may upon just reasons of Policy piety sundry emergent occasions and necessities be amended altered with wisdom honour safety an publike utility Your Majesty since your most happy miraculous restauration have with great prudence and glory made some laudable alterations in Your Royal Palaces Walks Parks of Whitehall Hampton-court and in Westminster-Hall itself as well for Conveniency as Delight though very noble usefull compleat before without any prejudice to their Structures Foundations Soile And those Bishops Deans and Chapters who seem most opposite to the least alterations in our publike Liturgy or Ceremonies have yet very much altered improved their old Rents and Tennants likewise to which they will not be confined by Your Majesties late Declarations or Commissions yea they daily violate and dispense with the very Rubricks in the Common Prayer Book and several Acts of Parl. by selling Licenses to marry to all sorts of people for filthy lucre without asking the Banes three several Sundayes or Holy-dayes in time of Divine service the people being present after the accustomed manner In reading the Epistle Gospel and second Service at the Communion Table when there is no Communion and in not receiving the Communion in their Cathedral Churches every Sunday at the least though they have no reasonable cause to the contrary as the Rubricks enjoyne them And may not your Sacred Majesty then with as much wisdom honour and all your Bishops and Cathedral Clergymen with farre more piety justice prudence in obedience to Your late Royal Declarations and Engagements to all Your Subjects dispence with the Oath of Canonical Obedience the use of Surplises and other Ceremonies for which there is no Rubrick Statute or known Law of the Land the reading of Psalms Epistles Gospels in the Church according to the New Translation of Your Royal Grandfather of famous memory KING JAMES yea freely admit all able godly Ministers ordained only by Presbyters during the late unhappy Differences and Confusions of Government to Benefices Fellowships Lectures Cures of Souls without a Re-ordination by Bishops as well as admit reclamed Popish Priests ordained by Bishops in the Church of Rome without the least opposition contest for future Peace Amity Unity between all Your Protestant Subjects of different perswasions in these dividing particulars To facilitate promote this much desired work I have spent my few vacant Holy-day hours in compiling this seasonable short sober pacific Examination consisting principally of 4. Particulars discussed in several Sections to wit the Use and Frequent Repetition of Gloria Patri standing up at it and at Gospels Creeds Wearing of Surplises with other Pontifical Sacer dotal vestments in the celebration of Divine Service and Sacraments in the last wherof because most peremptorily insisted on from pretended grounds of Scripture Reason by many Romanists and some Protestant Prelates and Divines I have most expatiated I hope without the least offence to moderate sober Christians
Trinity by Saints and Angels before either of them were created or at least from the Creation till this present time without variation or intermission which is both false and absurd to assert Yea litterally taken Archbps Bishops Deans Chapters Prebends Cathedralists who are most zealous for its continuance have least reason of any other Christians to practise chaunt repeat it since they have so much degenerated swarved from the Bishops Ministers in the Apostles age and Primitive Church in their daily Preaching Manners Habits Vestments Ornaments Church-musick Piety Humility Jurisdidictions Temporal possessions Ceremonies Government by a joynt Council of Presbyters Ecclesiastical centsure Of neither whereof they can truly say As it was in the beginning is now nor yet and ever shall be world without end Amen which they should henceforth discontinue unlesse they will really conform themselves in all things to the primitive Bishops and Ministers in point of worship doctrine disciplne administration of Sacraments Cereremonies Vestments Church-service and contempt of Worldly Pomp Riches Honours Heavenly conversation and comply with his Majesties most gracious Declarations touching Ecclesiastical affairs and the endowment of poor Vicaridges with competent maintenance for the benefit of the Peoples souls and bodyes to which they are very a verse 11. The usual custome of repeating Gloria Patri c. As it was in the beginning c. interchangably by the Ministers and People the Minister sometimes reciting the first clause and the Clerk and People the latter sometimes the Clerk and People rehearsing the fiâ—st part and the Minister the last by way of Dialogue Antiphony and Responsals as it is contrary to the Rubrick which prescribes the Priest alone to rehearse it not the People who are but to say Amen thereto So is it contrary to the practise of Gods Church in the first and purest times And the recital thereof with a loud obstreperous voyce as well by Women as Men repugnant to the Apostles express precepts 1 Cor. 14. 34 35. Let your Women keep silence in the Churches for it is not permitted unto them tâ— speak for it is a shame for them to speak in the Church Therefore most fit to be reformed for the future and laid quite aside 12. The repetition of Glory be to the Father c. after every Psalme Hymne and Versicle according to the Rubrick in times of Divine service hath introduced a New disorderly confused Custome and Ceremony in Cathedral and some other Churches though prescribed by no Rubrick Law Sanction or Canon of our Church of starting and standing up at every rehearsal of it and quatting down again as soon as it is repeated which gives a great offence to many therefore I shall next discusse it SECT II. Of Ministers and Peoples rising and standing up at every Rehersal of Glory be to the Father c. THough the Gesture of rising and standing up during any part of Divine Service simply considered in it self be a thing indifferent and lawfull as well as kneeling or sitting as the Marginal Scriptures evidence yet the customary constant usage thereof at Gloria Patri in all Cathedral most Parish Churches Chapels newly revived gives great distast to many sober Christians upon these ensuing Considerations which make them to disgust the use of Gloria Patri it self as an unnecessary superfluity which may well be spared 1. Because there is no precept nor president for any such usage or custom in the old or new Testament nor in the Primitive Church when purest devoutest for above 700 years after Christ. 2. There is no Rubrick Law legal Canon or Injunction for it in our own Church since the Reformation of Religion as there was before in times of Popery it being exploded upon the Reformation and Establishment of the Book of Common-Prayer though since introduced by Degreeâ— in Cathedrals and Parish Churches by innovating Prelates and Prelatical Clergy-men without any Law against the minds of our first Reformers who exploded it 3. Because the frequent sudden starting and standing up in the reading of the Psalms other parts of the Liturgy at and during every Rehearsal of Gloria Patri pronouncing it promiscously with a loud voyce as well by Men as Women who are to keep silence and not suffered to speak in the Church whiles others sit as before because this Ceremony is not prescribed and then quatting down again to the disturbance of those who sit by or near them and offence of those who scruple dislike this illegal Innovation as an undecent and disorderly custom introduced without any solid reason contrary to the Apostles prescription and direction 1 Cor. 14. 33 34 35 40. and 1 Tim. 2. 11. 12. Let all thingste done decently and in order for God is not the Author of confusion but peace Let your women keep silence in the Churches c. This chaunting and rehearsing of Gloria Patri by all the people with a loud voyce together with the Priest at the end of the Psalm was long since thus censured as a strange disorderly Innovation by Cassianus a Presbyter of Marselles Illud autem quod in hac Provincia vidimus ut uno cantante in clausula Psalmi omnes adstantes concinent cum â—amore Gloria Patri et Filio et Spirituisancto nusquam per Orientem audivimus sed cum silentio omnium ab eo qui cantat finito Psalmo or ationem succedere Therefore most fit to be Reformed now there being no Rubrick Law or Canon that prescribes it in our Church 4. Because it is directly contrary to the president and practise of the 24. Elders and the great multitude of Saints of all Nations and kinreds and people Rev. 4. 11 12. cap. 7. 10 11 12. Who when they gave praise and glory unto God did all fall down on their faces not stand up upon their feet before the Throne and him that sat thereon saying Thou art worthy O Lord to receive glory and honour and praise Blessing and glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever Amen The same in substance and words almost with Gloria Patri c. at which all now use to rise and stand upright insteed of falling down on their faces Yea rise up not only from their seats but knees when they are praying O Lord make haste to help us to Chant or say Glory be to the Father c. subjoyned to that and other Prayers 5. Because this starting and standing up at Gloria Patri was originally introduced prescribed by Popish Missals Councils Canons Priests and taken up in imitation of Popish Prelates Priests Monks Papists in their Celebration of their Masses in which they all stand up together when Gloria Patri is repeated at the entrances of their several Masses the end of every Psalme and other parts of their Masse When and by what Popes and Councils it was first introduced I cannot certainly define Chronicon Reichespengense
by Divine institution upon whom they found their Episcopacy and therefore must be equally lyable to this injunction as well as Timothy I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdom preach the Word be instant in season out of season rebuke reprove exhort with all long-sâ—ffering and doctrine Do the work of an Evangelist make full proof of thy Ministry Thus seconded by his Charge to the Bishops of Ephesus Take heed therefore unto your selves and to all the flock over the which the Holy Gâ—ost hath made you Bishops to feed the Church of God by teaching publickly and from House to House which he hath purchased with his own blood The due consideration whereof should terrifie and amaze all Non-preaching or Rare-preaching Bishops and Ministers who by their Curates or Choristers read or sing Common-Prayers once or twice every day or Lords day at the least and yet seldom personally preach the Gospel to their People once a Month Quarter Year yea cry up Common-Prayers to suppresse frequent constant preachings when as the Council of Trent it self resolves That preaching of Gods word is the principal part of a Bishops Office and belongeth chiefly to Bishops Whereupon it enjoyns them and the Parish-Priests throughout their Diocesse to preach every Lords day and Holy day and in the time of Easts Lent and Advent to preach the word of God daily or at least thrice a week and at all other times whenever it may be oportunely done for the salvation of this people whom they are diligently to admonish that they repair to the Church to hear Gods word when ever they can conveniently do it Yea Bernardinus Senensu a famous Popish Fryer is not afraid to assert That the People are more obliged to hear and Priests to preach the word of God than to hear or say Masse and that experience manifests that the People will incomparably suffer more prejudice both in faith and manner and grow more void of the fear love knowledge of God and veneration of the Sacraments and more over-grown with the stench and horror of sinnes by the want of preaching than by the want of Masse and Common-Prayer concluding Sic utique est populus sine divino verbo licet etiam Missae frequententur sicut mundus sâ—e sole That the People without the preaching of Gods word although they frequent Masse and Common-Prayers will be but like the World without the Sun And therfore all our Bishops Ministers should much more diligently presse and apply themselves to the diligent frequent preaching and all People to the assiduous hearing of Gods word than to the reading or hearing of Common-Prayers which too many esteem the principal means to instruct and save their Souls and more necessary than preaching of the Gospel of Christ though the Power of God â—nto salvation and principle means of faith of converting and saving the Souls of those who believe it 6. That there are somethings in the Book of Common-Prayer very necessary and fit to be amended As 1. the mis-recital of Ezech. 18. 21 22. in the very beginning of the Book which many much abuse to the deferring of their repentance 2ly The continuance of the old English Translations of the Psalmes Epistles Gospels and other Texts of Scripture according to the Versions of Mr. Tyndal Thomas Matthews and Mr. Coverdale which are not so exact so agreeable with the Original and Dialect of this Age as the more compleat refined Translation made by King Iames his Command now only read and used in our Churches and most private Families Therefore most fit to be used and henceforth inserted into the Common-Prayer-book to take away all former controversies and exceptions against the old Translation as well by Mr. Thomas Cartwright the Lincoln-shire-Ministers the Assembly of Perth and others heretofore and of Dr. Cornelius Burgesse with sundry more of late times especially against that of Psal. 105. v. 28. occasioned by the Printers omission of one syllable to wit obedient for disobedient not the Translators Only I shall observe that the old Translation of Phil. 2. 10. in the Epistle for Palm-Sunday according to the Greek Original all Latin translations but one all English Versions whatsoever but the Geneva and that of King Iames which ought to be amended in this particular truly rendred the words That IN not AT the Name of Iesus every knee be bowed or should bow in the passive not active verbe and sense of things in heaven and things in earth and things under the earth c. till corrupted and turned into AT not IN the name of Iesus every knee should bow c. in the active not passive signification by Dr. Cosins about 25. years past expresly against the Original the Latin and most other translations whatsoever the old English translations of Trevisa Tyndall Matthews Coverdale the Bishops Bible Dr. Fulke Mr Cartwright the Epistles and Gospels printed in English at Paris Anno 1558. yea against the very sense and scope of the Text it self and our English dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nomine c. being never rendred or translated At but IN the name alone in all Texts Liturgies Collects Writs Warrants Histories Authors whatsoever and the phrase At the name never heard of read used in any English Latin Greek Hebrew Syriack Aâ— abick French Spanish Italian German Sclavonian or other Writer whatsoever but only in this text and all to justifie the Ceremonie of bowing the head and putting off the hat at the sound or hearing of the name Iesus first introduced and prescribed by Pope Gregory the 10. about the year of Christ 1272. at the reading of the Gospel only after that enjoyned by other Popes Popish Canons Decrees and Masse-books with indulgences annexed for the users thereof to induce them thereunto though never intended nor prescribed by this text nor practised in the Primitive Church for above 1200 years space nor in the Reformed Churches abroad nor enjoyned by the Common-Prayer-book or any Injunctions or Canons of our Church confirmed by Parliament to make them valid as I have elsewhere proved at large 3ly The frequent repetition of the Lords Prayer purposely instituted prescribed to prevent much babling and vain repetitions in prayer in use only among the heathens who thought they should be heard for their much speaking expresly prohibited by our Saviour Mat. 6. 7 to 16. and by Eccles. 5. 1 2. Prov. 10. 19. Which Repetitions seem to countenance the Papists vain Battologies and abuse of the Lords Prayer in their Missals Offices Rosaries Psalters Beads by many successive rehersals thereof against the expresse command and institution of Christ. 4ly The often rehearsals of Good Lord deliver us Wee beseech thee to hear us good Lord by all the People in the reading of the Letany Which Antiphonies and Responsals between Minister Clerk and People except Amen
Suppliciis utantur in â—ucharistiae verò Matrimonii Extremi Vnctionis administratione stolam addant Suppellicâ—is After this Synodus Aquensis in France Anno 1585. made this Decree concerning Clergy-mens wearing of Surplisses and other Vestments Clericalis ordinis homines cum Ecclesia versantur quo tempore Superpelliceum induere non debent ne sint sine toga exteriori praesertim horis quibus divina celebrantur aut populus ad Ecclesiam accedere solet Nec vero absque oa etiam in Diaecesanis locis vicis aut pagis prodeant nist cum cos pedibus iter facientes viae difficultas longitudo aliter cogit Superpelliciis cum Ecclesiae ususid postulat omnes utantur quae non lacera sint non sordida et quae ctiam manicas habeant Superpellâ—cea autem illa quae manicis carent quae non Superpelliceorum sed Mantilâ—um nomine potius digna sunt omnino prohibemus Canonici verò Cashedralium Collegiatarum quo tempore Cappa induuntur ii â—ocheto induantur sub Cappa Clerici autem cum Superpelliceâ—s fuerint induti nullo modo in manibus flores nec aliud quod statui suo Ecclesia non conveniant habeant non vagentur per Ecclesiam nec deambulent nec circumcursitent sed graves semper sint in incessu statu Singuli autem praeterea praesertim qui in aliquo minorum saltem ordinum sunt proprium Superpelliceum habeant quo etiam in Ecclesia cut ascriptt sunt et alibi cum ipsi suis fungi muneribus contigerit uti possint Si quis personatus vestes Clericales aut monachles vel ad eorum formam induerit is qui cas assumpserit is qui accomodarit graves poenas subeant Qui verò Clericus cuiusuis etiam gradus ordinis dignitatis in aliquo de praemissis non obtemperaverit is praeter poenas jam inflictas aut salutari poenitentia aut pecunia aâ—t 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 arbitratu mulâ—tetur Qui iterum in eadem re pecâ—dverit duplicata paena pro ratione criminis ab eodem pleetetur This Synod likewise decreed that the Parish Priest who is to carry the Eucharist to sick Persons do wear a Surpliss and proceed in this manner Vbi manus laverit tum Superpelliceo Stola pluvialt ubi potest indutus ad altare genibus flexis oret Sacerdotes veròcaeteri Clericive qui comitantur Suptrpellieieum adhtbeant Si Canonicorum capitulum sit cappam vel almutiam aliudve indumentum ut illis in â—boro 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 hymnos Psalmos paenitentiales aliosve intina animae pietate simul cum Parocho sed alternatim pronunciant atque alii etiam religiosiorent It likewise addes In celebratione Missae Sacerdos ne se conferat 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 onely enjoyn 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 Alâ—â—uinus Tutor to Charles the Great An. 800. De Divinis Officiis c. 98 39. writing of the several Vestments wherewith Priests were clad in the Old Testament observes Habent etiam nunc Ministri Ecclesiae Christi superhumerale quod amictum vocamuâ— quando ad altare ministrant quod fit ex lino purissâ—mo 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 et purum esse debet ab omni sorde peccatorum Posteà sequitur Poderis quae vulgo Alba dicitur significat autem perseverantiam in bona actione After which he mentions the Stola Dalmatica Casula used by Priests and pallum Archiepiscoporum to distinguish the Archbishop from his Suffragans subjoyning Stephanus natione Romanus ex Patre Lobio ut legitur in gestis Pontificalibus constituit Sacerdotibus Levitisque Uestes sacras in usâ— 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 Superpellicco et desuper cappa Chorali pellibus variis furrata et mitra et praecedentibus Archiepiscopis Cantuariensi et Eboracensi eum cum precessione solemni â—um cruce et caeriis accensis et cum Letaria The second day the Council being begun missi sunt exparte 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 Regiam 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 About the year 1290. Iohn 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 Monks Onera reparationis et refectionis Concelli praedictae Foclesiae de Preston intus et exterius necnon et inventionis librorum Uestimentorum Superpelliceorum et ornamentorum dictae Ecclesiae quae per Ecclesiarum Rectores inveniri et
reparari debent aut solent subeant Which intimates that Priests and Vicars did then use to wear and find their own Surplisses and by the same Archbishops Provincial Constitutions who decreed Dignissimus ut Sacramentum Eucharistiae circumferatur cum debita reverentia ad Egrotos Sacerdoti saltem induto Superâ—elliceo gerente orarium cum lumine praevio in lucerna cum campana ut populus ad reverentiam debitam excitetur qui ad prosternendum se vel adorandum saltem humiliter informatur Sacerdotali prudentia ubicunque Regem gloriae sub panis latibulo evenerit deportari The original ground of kneeling at as well as to the Sâ—crament This is the 1. Constitution in our Church I have yet observed prescribing Priests to wear Surplisses when they delivered the Eucharist or carried it to sick persons on which Lindwode hath this Glosse Et sic tolerare potest licet Minister Sacerdotis non sit indutus Superpelliceo licet honestus sit quod ipsius Minister Superpelliceo induatur considerata qualitate Beneficii et facultatibus ejusdem Which intimates that Parish Clerks should wear Surplisses as well as Priests Robert Winchelsie his next successor in the See of Canterbury as Lindwode or Simon Isâ—p as Iohn de Aton records about the year 1300. decreed what Popish Trinkets Books Ornaments Vestments should be provided in every Parish Church by the Parishioners amongst which he enumerates Dalmatica tunica et cum Capa de Choro tria Superpellicea unum Kochetum On which Lindwode hath this Glosse Tria Superâ—epllicea ad usum scilicet trium Ministrorum Ecclesiae vizt Sacerdotis Diaconi sub-diaconi Rochetum quod differt à Superselliceo quia Superpellicium habet manicas pendulas sed Rochetum est sine manicis ordinatur pro Clerico Ministraturo Sacerdoti vel forsan ad opus ipsius Sacerdotis in Baptizando pueros ne per manicas ipsius braâ—hia impediantur His next Successor Walter Raynods decreed That Arch-deaâ—â—ons amongst other things should take care that there should be in every Parish-Church ad minus duplicia Sacerdotalia Vestimenta the one for Lords dayes the other for holydayes as Lindwode Glosseth it ut honor debitus divinis Officiis in omnibus impendatur praecipimus etiam ut qui altari ministrat Suppelliceo induatur On which Lindwode hath this Glosse vizt Presbytero celebranti assitens it idem in Missae tempore ministrans vel potest intelligi de Sacerdote quovis tempore accedente ad altare ut aliquid faciat vel disponat circa corpus Christi ut videlicet illo tempore sit indutus Suppelliceo et juxta communem intellectum die supplicio i. e. veste linea ad talem usum praeparata de qua tamen veste non memini me legisse in toto corpore Iuris Canonici vel civilis nec etiam in sacra Scriptura â—it tamen de eo mentio 1. de Eccles. edif c. ut Parochiani et potest significari per tunicam Lineam qua induebantur filii Aaron in veteri lege de qua legatur Exod. 28. ac finem sed estimo quod propriè Suppellicium est indumentum de pellibus confectum sed in nostro communi usu intelligatur ut prius dixi The use of these Rochets Surplisses and other Massing Vestments introduced by Popish Councils Decrees to celebrate the Mass Masse Priests Prelats officiating in them at their consecrated Altars who likewise clad and wrapped up their consecrated Host or Breaden God in a pure white linnen Corporal by the prescription of the self-same Constitutions Canons Missals Pontificals Ceremonials Rituals which enjoyn Rochets and Surplisses continued in our Church till the abolishing of all Romish Masses Pontificals Missals by K. Ed. the 6. and his Parliaments by certain steps and degrees in the 1 2 3 4 5 and 6. years of his Reign not without some oppositition and an open Rebellion in Devonshire Cornwall and other places by Popish Priests and their Confederates In the first Edition of the Book of Common-Prayer injoyned to be publickly read by the Statute of 2 3 E. 6. c. 1. not only all Bowings to and towards the Altar and Hostia praying towards the East standing up at Gloria Patri the Gospels Creeds bowing at the Name of JESUS reading second service at the High Altar when there was no Sacrament there administred with other Ceremonies prescribed by former Mass-books Breviaries Pontificals were abolished and left out of the Rubricks as superstitious useless offensive but likewise the wearing of Palls Planets Chimeres Lawn Sleeves Sandals Copes Hoods and other Vestments except only a Rochet to be worn by Archbishops Bishops and Surplisses only by Priests and Deacons were totally laid aside as Popish superfluities or unnecessary Disguises and it was generally expected by divers zealous Protestants that Rochets Surplisses and square Caps would have been then likewise taken away upon the same account being all appurtenances to the Masse Masse-Priests and only prescribed by Popes and Popish Missals Pontificals Canons Decretals But the King and Commons not holding it necessary or convenient to reform all things at first but by degrees Mr. Iohn Hooper a learned Divine in great reputation with the People Lord Protector and others for his excellent constant daily preaching and piety being soon after elected Bishop of Glocester scrupling to wear a square Cap Rochet Surplisse and refusing to be consecrated in his Pontificalibus reputing them as TRIFLES tending rather to SUPERSTITION than otherwise and learned Peter Martyr then Regius Professor in the University of Oxford though a Prebend of christ-Christ-Church constantly refusing to wear a Surpliss in the Quire there at any time and in a Letter to a private Friend Iuly 1. 1650. desiring his judgement concerning square Caps and Surplisses declaring That though they were things indifferent in themselves which make no man of themselves godly or ungodly by their use or forbearance yet he thought it most expedient for the good of the Church that they and all others of that kinde should be taken away when the next opportunity should present it self because where such Ceremonies were so Stifly contended for which were not warranted and supported by the word of God commonly men were less Solicitous of the substance of Religion than they were of the circumstances of it And Iohn Alasco Tyms Mr. Iohn Rogers Mr. Iohn Philpot and other learned Protestant Ministers then denying to wear these Vestments yea decrying them as Superstitious Popish Massing attire altogether as unfit for the Ministers of the Holy Gospel and Evangelical Bishops as those other Vestments then abolished And Mr. Calvin Zuinglius with other eminent Protestant Divines quite exploding their use in forein Churches and declaring their judgements against them to the Lord Protector Cranmer Ridly and other Bishops thereupon in the Parliament of 5 6 E. 6. c. 1. the Common-prayer-book was revised amended in sundry particulars and the use of
hujus partis Porro secundum quod capiti scilicet Christo advenit alba quae est lineum vestimentum longissime distans à tunicis pellitiis quem ex mortuis animalibus siunt quibus Adam vestitus est post peccatuÌ„ novitateÌ„ vitae signisicat quem Christus habuit docuit tribuit in baptismo de quo dicit Apostolus Exuite veterem hominem cum actibus suis induite novum qui secundum Deum creatus est Nam in transfiguratione resplenduit facies ejus sicut sol vestimenta ejus facta sunt alha sicut nix semper enim vestimenta Christi munda fuerunt candida quoniam peccatum non fecit nec inventus est dolus in oreejus Haec etiam vestis representat albam vestem in qua Herodes illusit Christo. Luc. xxiij In answer to all this Popish chaff I shall only propound the Poets interogation to the Readers of this irrational Rationale Spectatum admissâ— risum teneatis amici I now proceed to their second Scripture reason for the use of white Surplisses and Rochets which is this White and white Garments are a sign or badge of holyness innocency purity joy and gladness as is evident by Psal. 51. 7. Isay 1. 18. Dan. 11. 35. Rev. 3. 4 5 18. c. 4. 4. c. 6. 2 11. c. 7. 9 13 14. c. 19. 18. Eph. 5. 25 26 27. Eccles. 9. 8. Therefore Bishops Ministers and Deacons ought to wear white Rochets Surplisses and Albees in time of Divine service and Sacraments Thus Alcuinus Honorius Augustodunensis Thomas Waldensis Gulielmus Durantus Archbishop Whiteguift Mr. Hooker and sundry other Writers argue To which I answer 1. That White is not alwayes a sign badge of Purity and Innocency but oft times of Corruption Defilement Guilt that in the Scriptures Priests and Prelates account As 1. in the Case of Leprosy the worst uncleanest of all Diseases awhite scab spot skin was a sign symptome consequent of the plague of Leprosy whence it is recorded of Miriam and Gehazi when smitten miraculously by God with leprosy for their Sinnes that they became leprous and went out a Leper as white as Snow 2ly In the Case of Hypocrisy especially in false Prophets Priests and Clergy-men against whom Christ himself gives this description caution Mat. 7. 15 16. Beware of false Prophets who come unto you in Sheeps cloathing which is commonly white as Wool is but inwardly they are ravenous Wolves ye shall know them by their fruits compared with Mat. 23. 2 to 12. Mar. 12. 38 39 40. Beware of the Scribes and Pharisees which love to go in Long cloathing long white Surplisses Gownes Cassocks Cloakes as Bishops Priests Deacons use to do which devour widows houses and for a pretence make long Prayers But all their works they do to be seen of men They make broad their Philacteries and enlarge the borders of their Garments And love the uppermost roomes in Feasts and the Chief Seats in the Synogogues And greetings in the Market place and to be called Rabbi Rabbi But be ye not called Rabbi for one is your Father which is in Heaven and all ye are Brethren Which Texts our famous Apostle Iohn Wickliff and others applyed to the Popish Prelates and Clergy their Surplisses and Vestments as Thomas Waldenesis and others relate together with that of Matth. 23. 25 27 28. Wo unto you Scribes and Pharisees Hypocrites for ye make clean the outside of the Cup and of the Platter but within they are full of extortion and excess Thou blinde Pharisee cleanse that first within the Cup and Platter that the outside may be clean also Wo unto you Scribes and Pharisees Hypocrites for ye are like unto whited Sepulchers which indeed appear White or beautifull outward but are within full of dead mens bones and of all uncleannesse Even so ye also in your long white Surplisses and Priestly Garments appear righteous unto men but within ye are full of Hypocrisy and Iniquity Upon which account Paul stiles Aunanias a whited Wall 3ly Popes and Bishops themselves when they degrade any Clergy-man or Bishop for Heresy uncleannesse or any other scandalous crime apparel him first in Surplisses Rochets and consecrated Vestments after which they disrobe him of them and when they inflict pennance on Adulterers Adulteresses Whores Bawdes Whoremasters and other scandalous unclean Offendors they cause them to stand in white Sheets or Surplisses in the Church before all the Congregation to their shame by way of punishment Therefore white Garments even in Churches are a badge of Guilt Infamy as well as of Innocency purity and honour 4ly St. Hierome himself and Caelius Rhodiginus out of him censure the wearing of white Garments by Monks as a badge of Luxury and Pride not Innocency purity or humility And is it not so in Bishops Priests Dâ—acons who thereby will not only difference themselves from but advance themselves above Lay Christians as appears by this prayer in the Roman Pontifical when they put on their Surplisses and Priests Vestments at their ordination as Clerks Omnipotens sempiterne Deus â— propitiare peccatis nostris ab omni servitute saecularis habitus hos famulos tuos emunda ut dum ignominiam saecularis habitus deponunt tua semper in aevum gratia perfruantur c. And these words of the Archbishop to the King at the time of his Coronation when he placeth him in his Throne Stand and hold fast from henceforth that Place whereof hitherto thou hast been heir by the succession of thy Forefathers being now delivered unto thee by the Authority of Almighty God and all the Bishops and Servants of God clad in their Pontificalibus as thou â—eâ—st the Cleâ—gy to come nearer unto the Altar than others in their white Rochets Surplisses so remember that in places convenient thou give them greater honour Finally if white Garments be a token of Innocency purity then Porters Carters Groomes Virgins and Country Lasses who usually go clad in White Frockes Wastcoats Garments all the day week year long should be more holy innocent pure than Bishops Priests Deacons who wear them only for 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 Bâ—emus and others record that the Grecians Spartians Argivi Syracusians used to put on Albas vestes white Garments when they mouâ—ned for their deceased Friends and Kings in which they followed their Corps to their Gâ—aves involved usually in white Winding sheets and Cere-cloaths Plutarch and Aretiâ—s out of him informs us that the Roman Matrons mourned in white Garments In China at
docere Et memoria ferentibus mandactum ejus ut saciant ea Et quia non auditorees legis sed sactores ejus justificabuntur Et ut Regnum Dei non est in sermone sed opere sint subditis nâ—rma vivendi ità videlicet ut verbis exemplis populo ad aeternam patriam pergenti ducatum praebeant Vt vita eorum doctrina nequaquam discordent sed quod dicunt faciant quae faciunt docere studeant et praedicatione assidua plebem admoneant salee justitiae à credentium mentibus vitiorum spinas eradicent verbi Deisemine agros me ntis eorum ad faecunditatem perducant Vt humilitatem atque religionem in vultu in opere in habitu in sermone demonstrent 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 An. 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 siue cessatione populo Dei praedicare necâ—sse sit juxta illud Isaiae Clama ne cesses quasi tuba exalta vocem tuam annuncia populo meo scelera eorum c. tum maximè id facere necesse est quando iram Domini contra populum Dei meritis exigentius grassari perspexerint Iuxta illud quod Dominus per Ezechielem Prophetam loquitur Ezech. 3. 17 c. c. 33. 7 8 c Which is seconded by many other Councils in and after that age Hence Odo Archibishop 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 vigilantia praedicando verbum Dei circumeant Absque ullo timore vel adulatione cum omni fiducia verbum Dei praediâ—are Regi Principibus populisui omnibus dignitatibus nunquam veritatem subter sugere Upon which considerations our famous Martyr Iohn Purny preached at Bristow An. 1392. Quod quilibet Sacerdos magis debet demittere Matutinas Missam Vesperas caeteras horas Canonicas quam praedicationem verbâ— Dei eo quod solum traditione humana ordinantur and Nicholaus de Hereford then publickly taught Nullus est verè Praelatus nec habilis ad Praelaciam nist 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 Ministers 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 Iohn Wicliff Dialogorum l. 4. c. 17. De avaritia Cleri f. 128. Sic intelligunt aliqui dictum Christi Mat. 10. Nihil tuleritis in vin ne peram c. Non enim debent viri Apostolici tardari cum aliquo temporali quod vel eorum â—ffectionem vel occupationem quo ad suum Officium impediret Nuda autem moderata habitio per virgam gestam in manibus potest intelligi Vnde sicut oner atus multiplici vestimento est saepè per hoc indispositus ad iter sic Episcopus Sacerdos oneratus temporalibus est saepè indispositus ad prodâ—ssendum Ecclesiae E◠〈◊〉 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 nor Bishops can dispence therewith much lesse Decâ—ee against it 9ly For the objected Text of Eccles. 9. 8. Let thy Carments 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 person alone to whom white Rochets and Surplisses are appropriated 2ly It is universal in respect of time and place too 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 Parochiall Church or Chapel at Common-prayers or Sacraments to which times and places alone the wearing of Rochets Surplisses is principally confind 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 joyful Conversations 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 Uanity 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 Therfore 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 therunto 4. The words are in the Plural Number Let thy Garments be alwayes white Therefore Bishops Priests Deacons should alwaies 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 Coats Gowns Cassocks Dublets Hose at any time and their Rochets Surplisses only in the Church as their Councills 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 Vâ—stments not white Rochets or Surplisses all the Passion weeke 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 upou sundry other Lords dayes and Feastes they prescribe Bishop and Priests to weare Red on other dayes 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 Textes 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 Ecclesiasticis utitur indumentis Now this objected Text Let thy Garments be alwayes White routs all these Romish Regiments of Blacke-coates Red-coates Greene-coates Blewecoates Yellow-coates Scarlet-coates Silken-coates Rose-coats at once and White-coates 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 Vestmentt and forecited Robes to which they are so much devoted The Third Scripture Argument for the necessary use of white Rochets Surplices in Divine Service and Sacraments administration is from Dan. 7. 9. I beheld till the thrones were cast down and the Ancient of days did sit WHOSE GARMENT WAS WHITE AS SNOW and the hair of his head like pure wool c. compared with Matth. 17. 2. Mark 9. 3. Luke 9. 3. Iesus taketh Peter James and John and bringeth them unto a high mountain apart and was transfigured before them and his face did shine as the sun and his garment was WHITE as the light So Matthew And his raiment 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 Surplices in time of Divine Service and Sacraments in all Churches Chappels is but a ridiculous Non sequitur For First That Text in Daniel relates onely to Christ sitting on the Throne as a Iudge at the end of the world not officiating as a Priest in the Church Ergo all Judges must wear white Robes Surplices when they fit on judgement is a better inference thence then that Bishops Priests Deacons must wear them when they minister 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 Surplices 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 only 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 only during his 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 Surplices when they read Common Prayer or administer Sacraments in Churches And they might like Christ forbear such white garments till by miracle 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 eaâ—th nor did yet when he was thus transfigured in the mount nor did Peter Iames or Iohn who were present at and witnesses to his transfiguration nor any other of his Apostles we read of wear any white Rochets Surplices or linnen vestments when they preached or celebrated the Lords Supper or Baptism in imitation of our Saviours white thining 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 gross delusions which all judicious sober Christians must either abominate or deride The fourth plea insisted on for Bishops Rochets and Priests white Surplices 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 Sepulchâ—â— and sate vpon it His countenance was like lightning and his raimâ—nt WHITE as snow And his Disciples saw a young maâ— to wit this Angel in a young mans shape sitting on the right hand of Christs sepulchre clothed in a long WHITE garment who said unto them be not afraid for ye seek Iesus of Nazareth which was crucified he is risen he is not here Ergo Bishops Priests Deacons must wear white Rochets or Surplices 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 Preist Deacon or Minister Secondly His long white garment was no Rochet nor Surplice Thirdly He wore it not at all in any Temple Church or Synagogue but onely 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 oradminister the Lords Supper Sixthly The Disciples who saw him thus clad never imitated his white garment whiles they lived muchless should Bishops and Priests 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. 0. where two Angels in the shape of men stood by the Disciples in WHITE apparel whiles they beheld 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 Surplices 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 Surplices in time of Mass and Divine Service Acute Logick worthy of laughter rather then reply For 1. These few persons in Sardis were neither Bishops nor Priests these words being not spoken to nor of the Angel of the Church of Sardis whom our Bishops and Prelatists will needs have to be the sole Bishop of that Church but to others Therefore if any argument may be hence deduced for the use of Rochets or Surplices it is that lay Saints who have not defiled themselves with sins corruptions of the times but kept themselves nudeâ—led must wear Rochets and Surplices not temporizing Bishops or Priests 3. They are promised hereafter to walk in white with Christ in heaven and that by way of reward witness ver 5. He that overcometh the SAME SHALL BE CLOATHED IN WHITE RAIMENT and I will not blot his name out of the book of life but I will confess his name before my Father and his Angels not commanded to say Mass or Common-Prayer in the Church on earth by way of duty ministry or distinction from other Saints 3. The white garments here meant are only the robes of eternal glory in heaven not white Rochets lawn sleeves or material Surplices as the abusers of this Text pretend and must acknowledge 6. The sixth text produced for Surplices and Rochets is Rev. 4. 4. And round about the throne were twenty four seats and upon the seats I saw twenty four elders sitting CLOATHED IN WHITE RAIMENT and they had on their heads crowns of gold Ergo Bishops must wear white Rochets Miters of gold and Priests white Surplices The sequel is denied 1. Because there is no Bishop but onely Elders mentioned in the Text. 2. These Elders are but twenty four and they only had white raiment 3. They sate in heaven upon thrones in their white robes not in any Church or Cathedâ—al on earth 4. They sate constantly in those white vestments and never did put them off 5. They had no other rayment on them but these white robes Therefore all Bishops and Priests if they will be like these Elders and pursue these presidents must wear no black doublets cassocks gowns cloaks Wastcoats but only white Rochets Surplices as they did 6. They sate in them upon Thrones and had all crowns of gold upon their heads If this then be a president for our lordly royal Prelats and Clergies punctual imitation they must all â—it upon thrones with golden crowns on their heads like Kings as well as with white Rochets Surplices on their backs like Prelates and Priests which I presume they yet dare not do and his Majesty with his Nobility will not now suffer should their pride and ambition prompt them to it 7. The seventh president insisted on is Rev. 6. 9 10 11. Where St. Iohn saw under the Altar the souls of them that were slain for the word of God and for the testimony which they held c. and WHITE ROBES were given to every one of them If any consequences can be hence deduced they are only these 1. That those Saints and Laymen who suffer martyrdom for the Word and testimony of God on earth shall have white robes not of fiâ—e linnen but of eternal glory given them by god for a reward in heaven Not that Bishops and Priests alone which were never slain nor martyred for Christ and none else but they must now wear white Rochets and Surplices on earth 2. These souls lay interred crying to God from under the Altar to avenge their blood on them that dwell on the earth Therefore they are no presidents or warrant for Bishops or Priests to wear Surplices or white Rochets when they officiate at or upon their new erected Altars and dispence Christs body and blood sacramentally to their people in their Cathedrals and parish Churches 3. These white robes were not material ones made of lawn or linen by Semstresses nor bought with money but spiritual and heavenly made and freely given unto them by God himself therefore Bishops and Priests who contend for material Rochets and Surplices from this Text must now quite renounce them and produce some better proof 8. This they presume to do in the eighth place from Rev. 7. 9 13 14. cha 15. 6. and cha 19. 14. which I shall couple together to make the proof more strong After this I beheld and a great multitude which no man could number of all Nations and kindreds and people and tongues stood before the throne and before the lamb CLOATHED WITH WHITE ROBES and palms in their hands And cried with a loud voyce Salvation to our God which sitteth upon the throne and unto the Lamb c. And one of the Elders answered saying unto me what are these WHICH ARE ARRAIED IN WHITE ROBES and whence came they And I said unto him Sir thou knowest And he said unto me these are they which came out of great tribulation and HAVE WASHED THEIR ROBES and MADE THEM WHITE IN THE BLOOD OF THE LAMB Therefore are they before the throne of God and serve him day and night in his Temple c. And the seven Angels came out of the Temple having the seven plagues CLOATHED IN WHITE and having their breasts girded with golden girdles And I saw heaven opened and behold a white horse and he that sate upon him was cloathed in a vesture dipt in blood and his name is called the Word of God And the Armies which were in heaven followed him upon white horses CLOATHED IN WHITE LINNEN FINE AND CLEAN Ergo Bishops and Priests ought always to wear white Rochets and vestments in time of Mass Sacraments and Divine service Can any wise men or fools either forbear laughter at such a ridiculous conclusion from these premises as Durantus Walden with other Papists and some of our own Prelates and Ceremony-mongers deduce from them with great seriousness but little candor and sobriety Especially if they well consider 1. That those arraied in white robes Rev. 7. 9 13 14. were not Bishops Priests or Ecclesiastical persons alone or under any such capacity but a great number which no man could number of all Nations and kindreds and people and tongues Therefore if any proper consequence can be hence deduced in relation to white Rochets or Surplices it is only this That all sanctified regenerate Christians Saints of what nations kindred people and tongues soever ought to wear white Rochets and Surplices Secondly All this innumerable multitude of all nations and people thus cloathed with white robes stood clad continually in them before the Throne and Lamb serving God in them day and night and never put them off having no other vestments besides vers 15 16 17. Therefore if this Text be pressed home in relation to Bishops Priests Ministers they ought always to wear their Rochets and Surplices day and night but no vestment else and never to put them off and always to stand
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 always to have palms in their hands as well as long white robes and Rotchets 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 holiness 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. 5. The seven Angels coming 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 honor to them to be thus arrayed since they onely carried the plagues and poured out the vials 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 always 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 onely say Mass read Common-prayers Preach administer the Sacraments in fine white linnen Garments Rochets Surplesses in their Cathedral and Parish 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 Clergymens Surplices which though alledged with very great gravity and seriousness by those 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 cast off their outward wearing garments and ordinary wearing cloathes as impediments thereunto that yet Popes Bishops Deacons Ministers when they are to officiate and labour in the work of their Ministery should put on far more garments on their backs then 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 PVT ON TWO COATS 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 do usually strip themselves to their very shirts or Wastecoats that they may more vigorously pursue their work callings and recreations And why Bishops Priests Deans 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 Cassocks Gowns Copes Surplices Rochets Girdles Planets Palls Chymeres Pectoral Crosses Hoods Caps Miters Crosiers or three or four more Vestments then they had on before seems a riddle unto all who seriously consider it of which no other true solid reason can be rendred but that they intend to loiter or do their work coldly negligently or by halves rather then vigorously zealously to pursue it This experience it self sufficiently manifests to be the genuine reason for ever since Popes Archbishops Bishops Deans Chapters and other Clergymen contrary to the Apostles primitive Bishops and Ministers practice have loaded themselves with Cassocks Gowns Copes Palls Rochets Miters Surplices Hoods and other superfluous vestments they have been very negligent and remiss 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 Deans Prebends who have greater Honors Revenues and more variety of vestments on their backs then other Ministers usually have been still are less frequent diligent zealous fervent and more cold frozen slothful in preaching praying and the work of the Ministery then the inferior Clergy and poorest Curates it being a general observation that poor Countrey Curates Lecturers Ministers who have small pentions benefices and scarce money in their purses to buy a Cassock Gown Hood Surplice or Canonical Coat do Preach Fast Pray read Divine Service baptize administer the Lords Supper Catechise visit the sick more frequently in one year then Popes Archbishops Bishops Deans Canons and other other rich Pluralists in ten or twenty years space It is a common observation That the forehorse in the Team which carries all the Plumes Bells Trappings usually draws and works the â—east that Sumpter Horses which carry Kings Nobles Judges Prelates Commanders Robes vestments when they travel are more slow in their pace then Hackny horses which bear no such lumber that Officers and Souldiers who are most loaden with multiplicity of offensive and defensive Arms are slowest of all others in their march and like David in Sauls heavy armor 1 Sam. 17 38 39 40. yea most unweldy unserviceable when they come to fight that the little Creepers not the great Brass shining Andirons bear up 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 pontificals Priests vestments they wear the less spiritual work and service they perform yea so sloathful are they for the most part in the work of the Lord wherein they should always abound that instead of sweating in the Lords Harvest they put on double or treble 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 honest labour God preserve his Church from such cold and frozen unzealous lazy workmen and send forth more painful laborers not so muffled up in variety of vestments into his Vineyard and Haâ—vest Nothing more that either I know or have read can be objected for these surplâ—and superfluous Church Vestments but their pretended Antiquity
usage in the Church To which I answer 1. That they were neither known to nor used nor prescribed by Christ himself the ancient of days nor his by 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 decried rejected as Innovations then approved for their pretended not true Antiquity as well as other old popish reliques 2. For their pretended Decency I have not only read many learned discreet consciencious sober Schollars Treatises censuring them as undecent as well as superfluous but heard some Ladies Women yea children deride them as mear antick disguises 3. If Tertullians Booke de Palliâ— on 2 Tim. 4. 1â— may be umpire a cloak will be more ancient decent for a Minister Bishop Christian then a Rochet or Surpless 4. Antiquity is no plea at all in point of Vestments whose form Fashions are always various and 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 and fashions used in the Britans Saxons Danes Normans times or but in the Reigns of King Edward the third fourth fifth sixth Henry the eighth Queen Elizabeth or King Iames would be reputed a Cynick Fantastick or Fanatick especially at Court and the very boys in the streets would shout at them Why then should not Bishops and Ministers Rochets Surplâ—ces 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 Governors 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 hath been formerly so many frequent and fierce 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 man hood to age so to old age from health to sickness and shall Bishops or Priests vestments onely be immutable though originally grounded on Popes Decrees instituted by them to adorn their exploded Sacrifice of the Mass and Altar-services and founded upon strange perversions of sacred Scriptures or most absurd ridiculous monkish fanatick Reasons mystical significations crotchets 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 Vestments But meat a Rochet Surplice Hood c. commendeth 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 left 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 less wear or impose all or any of these Church vestments whiles 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 sacerdis 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 gloss 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 Friers and little children use to do nor yet to place the least holiness piety necessity or indispensible expediency in the use or wearing of Episcopal and Sacerdotal Vestments in celebration of Diâ—ine-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 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 sin and put on all those spiritual Garments Armour Graces which the Gospel it self in directs terms enjoyns them to put on that under pain of eternal damnation in these ensuing texts whâ—â—ewith I shall conclude about which there wil◠〈◊〉 can be no disputes Rom. 13. 12 13 14. Let us therefâ—â—e cast off the works of darkness and put on the Armâ—â—â—â— light Let us walk honestly as in the day not in 〈◊〉 and drunkenness not in chambering and wantonness not 〈◊〉 strife and envying but PVT YE ON THE LOâ—â— IESVS CHRIST and make no provision for the 〈◊〉 to fulfil the lusts thereof Ephes. 4 22 23 24. That â—e put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of your mindes and that ye put ON THE NEW Man which after God is created in righteousness and true holiness 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 righteousness and your feet shod with the preparation of the Gospel of peace Above all taking the shield of faith