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
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
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 I shall not at all insist upon kneeling at the Sacrament the Crosse in Baptism the Ring 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 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 I. Of the frequent Repetition of Glory be to the Father c. at the end of every Psalm and in the midst or end of some Prayers Canticles Songs Scriptures to which God never annexed it and at the close of Athanasius his Creed THe first thing I shall here examine is the reasonablenesse and Grounds of this Rubrick in the beginning of the Book of Common-Prayer At the end of every Psalme throughout the year and likewise at the end of Benedictus Benedicite Magnificat Nunc Dimittis and after O Lord make haste to help us Quicunque vult O Lord arise help us and deliver us for thy name sake the Psalm for the Churching of Women c. Glory be to the Father and to the Sonne and to the Holy Ghost As it was in the beginning is now and ever shall be world without end Amen Which is repeated especially where the Psalmes are short six or seven times one after another every Morning and as oft at Evening Prayer and that by way of Antiphony and Responsals both by the Minister Clerk and People though the Rubrick prescribe it not but only orders the Priest to say it without the People or Clerk This Rubrick and practise seems very needlesse superfluous unreasonable offensive unlawfull and fit to be redressed to many judicious conscientious sober Christians who resort to Common-Prayers as well as to Seperatists from them upon these ensuing considerations 1. God himself never prescribed nor annexed this form of Doxalogie nor annexed it to the end of any one Psalm much less of every parcel of Scripture Song or Ganticle to which the Rubrick and Common-Prayer-book inseperably annex it when read in Churches Morning or Evening all the year long without omission or intermission which seems to many to be an Addition to Gods sacred Word of which the ignorant Vulgar and ignorant Priests repute it a Part as they do the postscripts to Pauls Epistles expresly prohibited by God himself Deut. 4. 4. 2. c. 12. 32. Josh. 1. 7. Prov. 30. 6. Rev. 2. 18. Ye shall not add to the Word which I command you nor diminish from it that you may keep the commandment of the Lord your God Adde thou not unto his Words lest he reprove thee and thou be found a lyer If any man shall adde unto these things God shall adde unto him the Plagues which are written in this Book Yea a making of our selves wiser than the only wise God who would have added Glory be to the Father c. to the end of every Psalm Song Scripture had he reputed it necessary or expedient for us to use and repeat it when they are publickly read in the time of his solemne worship 2. It seems to be a mere humane-invented will-worship and tradition never particularly prescribed nor required in any part or text of Scripture in regard of manner form or frequent usage and so condemned by Matth. 15. 9. In vain do they worship me teaching for doctrines the commandements of men Isay 1. 12 13. Who hath required this at your hands Bring no more vain Oblations I am weary of them Col. 2. 20 22 23. Wherefore if ye be dead with Christ from the rudiments of the world why as though living in the world are ye subject to Ordinances after the rudiments and doctrines of men which things have indeed a shew of wisedom in will-worship and humility 3. It was never thus used by Gods people in any parts of his publick worship in the Old or New Testament nor by any of the Apostles Primitive Churches Bishops or Christians for above 300. years after Christ Therefore not just to be so peremptorily enjoyned or practised now Alcuinus Mat. Westminster Mr. Fox others relate and Mr. Hooker Dr. Boyes confess Pope Damasus in the year of our Lord 376. or St. Ierom at his request as some fable was the first who introduced Glory be to the Father and to the Son and to the Holy Ghost appointing it to be repeated in the Church at the end of the Psalmes And Laurentius Bochellus informs us That as it was in the beginning is now and ever shall be c. was added to Gloria Patri long after by the 2. Provincial Council of Vasio in France in the year of Christ 450. not before Seeing then God himself commands us To stand in the wayes and ask for the old Pathes where is the good way and walk therein and ye shall find rest for your Souls And to keep the old Commandement even the Word which we have heard from the beginning And Tertullian assures us Illud verius quod antiquius We ought not to follow this Innovation so long after the Apostles time introduced by a Popes authority 4. It was first inserted into and prescribed to be used in and by Popish Missals and Mass-books after every Psalme Hymne Prayer in the self-same manner as it is in the Common-Prayer-book into which it was originally transplanted out of these Romish Missals as is evident by Officium Processionale secundum usum Sarum Missale Romanum ex Decreto sancti Concilii Tridentini restitutum Pii 5. Pontificis Max. jussu editum Salmanticae 1588. Rubricae Generales Missalis Missale Romanum Clementis 8. aucthoritate recognitum Antuerpiae 1630 Alcuinus Pontificale Caeremoniale Romanum 5. The frequent use and repetition of it after every Psalm Hymn some Prayers Creeds at least 8. or 9. times every Morning prayer seems to be a vain babling and repetition prohibited by Eccles. 5. 1 2. Prov. 10. 19. and Matth. 6. 6 7 8. And an imitation if not justification of the Papists use of the Ave Mary after every Pater noster which they have annexed to the Lords Prayer as well as Gloria Patri to the end of every Psalme and sacred Hymne with an addition to the Ave Maria it self which makes it a Prayer to her when as in it self it is but a bare salutation and prayer for her 6. This daily use and frequent repetition of Gloria Patri c. is a mere unnecessary superâ—luity exuberancy which may well be spared for if it were originally introduced and still continued in the Church only as a
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
they are the greatest Non-conformists 3ly The Gospel being commanded to be preached to all Nations who were as different in their Manners Habits Fashions Customes Laws Ceremonies Governments as in their Climates and Languages it was neither possible convenient nor reasonable to prescribe any one set-form of Bishops Ministers or Deacons Vestments Liturgy or Administration of Sacraments to them all but to leave them arbitrary and indifferent with this general limitation Let all things be done decently and in order 4ly That though all Qualifications and Duties of Eangelical Bishops Deacons and their Wives too be most fully and particularly set down in the Epistles of Timothy and Titus yet there is not one syllable in them concerning the forme or colour of their Ordinary or Prieslly Vestments Accounterments which if so necessary expedient decent as they are now pretended would certainly have there been specified recommended or prescribed to all succeeding Bishops and Deacons 5ly That the Apostle in this very Epistle to Timothy where he most particularly enjoynes the use of publick and private Prayers to Bishops Ministers and all other Christians and the manner how they should perform the same useth only these expressions I exhort therefore that first of all Supplications Prayers Iutercessions and Thanksgivings be made for all men for Kings and all in Authority that under them we may live a quiet and peaceable life in all godlyness and honesty I will therefore that men pray every where lifting up holy Hands he would doubtlesse have added putting on holy Garments Rochets Surplesses Albees Hoods c. had they been necessary decent expedient without wrath or doubtings In like manner also that Women adorn themselves with modest Apparel with shamefastness and sobriety now almost quite out of fashion even in Churches as well as Theatres not with broydred or plaited hair or gold or pearles or costly array or spots or patches now much in fashion both in aud out of Church but which becommeth Women professing godlyness with good works Let the Women learn in silence c. This transition from Ministers Deacons and mens praying in every place with pure hands to womens apparel especially in the Church as the last words evidence without one syllable of Mâ—ns Bishops Ministers or Deacons apparel or Church-vestments before or after it in this Epistle or any other is an unanswerable argument in my weak judgment against the necessity or peremptory prescription of any Rochets Surplesses or other kinde of Vestments since invented enjoyned by Popes or Popish Prelates Priests Monks or any other Prelates in the celebration of Divine Service Masses Sacraments 6ly That our Saviour himself gave this special charge to his Disciples recorded by two Evangelists Take no thought for your life what you shall eat or what you shall drink nor yet for your body what you shall put on Is not or for the life is more than meat and the body than rayment If then the Apostles and Disciples themselves were thus specially prohibited to take any thought for their ordinary necessary Rayment and wearing Apparel much more then for any extraordinary unnecessary Surplesses Rochets Canouical or Pontifical Massing Vestments wherein they preach pray or administer the Sacraments Of which Popes Archbishops Bishops Priests Deacons and Cathedral-men have been heretofore and some now be so over-carefull so immoderately zealous as by sundry successive Councils Synods Canons Decretals Injunctions Rubricks Censures indispensibly to impose yea force them upon their Fellow-Ministers and Christians against their judgements wills consciences or else to deprive them of their Ministry Gods publick Ordinances Sacraments contrary to this express Inhibition of Christ himself whom they highly atfront therein 7ly That God by St. Paul gives this Divine Precept or Admonition to Timotby and all other Bishops Ministers Deacons Christians Godlyness with contentment is great gain for we brought nothing into this world and it is certain we can carry nothing out And having food and rayment though ordinary course mean let us be therewith content O that all over-covetous worldly pompous Prelates and Clergy-men would seriously ponder believe practise and preach over this Text by their heavenly world-contemning lives instead of vexing disquieting discontenting themselves and all others with Law-sutes Citations Injunctions Censures about their Lorldly Mannors Pallaces Temporalties Pontifical Ornaments and Priestly Vestments This would make all to love honour reverence them with and from their souls who now repute them the worldlyest the proudest and most avaritious of all men professing Christianity even when they are departing out of this world and dropping into their very Graves if not into a deeper Pit to the scandal of the Gospel and their holy Function Let me only mind them of two conclusions from this Text. 1. That if all Bishops and Ministers ought to be contented with bare necessary rayment as well as food then they ought not to lade and cloath themselves with so many superâ—luous unnecessary Pontifical robes and Priestly vestments as now they wear and put on even in Gods own presence House whiles they are discharging their Duties and performing Divine services unto him much lesse to force or impose them upon their Brethren and Fellow-Ministers who are and would be content with their ordinary Garments without these superfluities and are highly discontented that they are injoyned to put them on against this Precept the forecited Texts yea the very dictates of their own Judgements and Consciences 2ly That they must speedily leave all their worldly Temporalties Episcopal robes Priestly vestments behind them and shall neither carry them hence into their Graves much lesse to Heaven or another world why then should they either trouble themselves with them or their Fellow-Ministers and Christians about them who take no contentment in them and desire to officiate and serve God in their Ministry without them 8ly Which is most observable That when Christ himself commissioned and sent forth his Disciples to preach teach and discharge their Ministerial function he expresly enjoyned them among other things not to provide take or put on two Coats neither to have two Coats a piece as being an impediment to their preaching and Ministry In obedience to which command the most laborious preaching Gospel-spreading Saint Parl whiles he was travelling from Country to Country and City to City to preach the Gospel left his Cloak at Troas with Carpus as a cumbersom impediment to his Ministry which he sent for after he was Pâ—isoner at Rome when he could no longer walk abroad to preach With what colour then of Piety Decency Expediency or Necessity can Popes Patriarks Metropolitans Archbishops Bishops when they go to say Masse read Divine service preach baptize celebrate the Lords Supper confer Orders keep Visitations consecrate Churches Chapels Vessels Vestments Kings put on adorn and load themselves with Miters Caps Cossacks Gownes Rochets Surplesses Copes Hoods Stoles Planets Palls Dalmaticks Pectoral Crosses Girdles Colobiums Chymers Gloves Sandals
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-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
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
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