A rational account why some of His Majesties Protestant subjects do not conform to some exuberances in, and ceremonial appurtenances to the Common prayer published for the instruction of the ignorant, satisfaction of all contenders, and the churches union in Gods publick worship.

A short, sober, pacifique Examination of some Exuberances in, and Ce∣remonial Appurtenances to the Common-Prayer.

ALthough I have in my judgement and pra∣ctise alwayes approved the use of set-forms of publick Prayers, and Administration of the Sacraments in Churches, as warranted by a 1.1 Scripture, the antient practise and b 1.2 Liturgies of the Greek, Latine, Gothick, Aethiopick, and other Churches (some whereof are spurious Impo∣stures, others interlaced with modern Sophistications and Superstitions by Popish Innovators) and of all or most Churches at this day throughout the Christian world, whether Episcopal or Presbyterial, Papists, or Protestants; and albeit I was never an Oppugner of,

or Seperatist from the Book of Common-Prayer, and admi∣nistration of the Sacraments, established in the Church of Eng∣land, whereunto I have constantly resorted; yet I must ingeniously professe I am clear of opinion,

1. That a set sta••ding form of Common-Prayer and Sacramental Administrations, is not absolutely necessary for the being, thoughc 1.3 convenient for the well-being, and unity of a National Church. Therefore not to be prescribed as a thing of absolute indispensable neces∣sity; but only of conveniency, decency, as tending to publick unity.

2. That there are and may bed 1.4 several set-forms of publick, as well as of private Prayers and Devotions, u∣sed in several Provinces, Kingdoms, National Chur∣ches, and that all Churches, Nations are no more obliged to used one form of publick Prayer and Admini∣stration of Sacraments, than all private Christians are to use the self-same form of private Prayers in their se∣veral Families, Closets, or one kind of Grace before and after meat: but are all left at liberty to embrace or establish what forms they deem most beneficial for the Peoples spiritual edification, best conducing to their salvation, and union in Gods publick worship.

3. That no one form of publick Liturgy is so com∣pleat, exact, or unalterable, but that upon grounds of Pi∣ety, Prudence, and sundry emergent occasions, it may be altered,e 1.5 varied, amended, or totally set aside; and a new form of Common-Prayer established in its stead (as f 1.6 Pope Pius the 5. and Clement the 8. acknowledg) being only of human and Ecclesiastical, not Divine institution.

4. That the prescription or use of set-forms of pub∣lick Prayers ought not to suppresse, discontinue, inter∣rupt, or disparage the exercise of the gift or grace of conceived, extemporary Prayers or Thanksgivings by Ministers and other Christians in publick or private up∣on ordinary or extraordinary occasions; nor yet to hin∣der or disturb the constant preaching of the Word in sea∣son, and out of season; as is evident by the whole Book

of Psalmes theg 1.7 special Prayers and Thanksgivings of Moses, David, Solomon, Nehemiah, Ezra, Hezekiah, ••a∣••iel, Jeremiah, in the old, and ofh 1.8 Christ and his Apostles, recorded in the new Testament; being all compiled and used upon extraordinary occasions; thei 1.9 publick Prayers in the Primitive Church never secluded or dimi∣nished the use of private conceived prayers or preach∣ing; Therefore they should not do it now.

5. That the bare-reading or chanting of Common-Prayers in the Church (which every Parish-Clerk, Cho∣rister, Singing-man, Scholar, or Parishioner who can read, may and can perform as well as any Archbishop, Bishop, Dean, Prebend, or Minister;) and wearing of Ca∣nonical Vestments is no principal part of a Bishops or Ministers Duty, as many now of late suppose it: but only thea 1.10 constant, frequent preaching of the Gospel, and administration of the Sacraments; wherein too ma∣ny Bishops and Ministers are over-negligent, as if it were the least part of their Function; when as their Ministeri∣al and Episcopal Office consists principally therein; as is evident by Christs own first and last Missions of, and char∣ges to his Disciples, Goe ye into all the world and preach the Gospel to every Creature, Teach all Nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost; Teaching them to observe all things whatsoever I have commanded you. Byb 1.11 Christs and hisc 1.12 Apostles daily constant preaching the Gospel publickly, and from House to House, in all places where they came, without intermission, By Pauls asseverations,d 1.13 Christ sent me not to baptise, (that is principally, or in the first place, nor yet to read, or chant Common-Prayer in a Cathedral Tone) ••ut

to preach the Gospel. For though I preach the Gospel, yet I have nothing to glory of, for necessity is laid upon me, yea, Wo is unto me if I preach not the Gospel; And that dreadful injunction of God himself by Paul to Timothy, (whom oura 1.14 Bishops and their Chaplains, as well in their late as former Consecration Sermons and Discourses, will needs make to be a Diocaesan Bishop or Metropolitan by Divine institution, upon whom they found their Epis∣copacy, and therefore must be equally lyable to this in∣junction, as well as Timothy)b 1.15 I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdom, preach the Word; be instant in season, out of season rebuke, reprove, exhort with all long-suffering and doctrine, Do the work of an Evangelist, make full proof of thy Ministry. Thus seconded by his Charge to the Bishops of Ephesus, c 1.16 Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you Bishops to feed the Church of God (by teaching publickly, and from House to House) which he hath purchased with his own blood. The due consideration whereof should terrifie and amaze all Non-preaching, or Rare-preaching Bishops and Mini∣sters, 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 suppress frequent constant preach∣ings; when as thed 1.17 Council of Trent it self resolves, That preaching of Gods word is the principal part of a Bishops Of∣fice, and belongeth chiefly to Bishops; Whereupon it enjoyns them, and the Parish-Priests throughout their Diocess, to preach every Lords day, and Holy day, and in the time of Fasts, Lent, and Advent, to preach the word of God daily, or at least thrice a week, and at all other times whenever it may be opor∣tunely done, for the salvation of their people, whom they are dili∣gently to admonish, that they repair to the Church to hear Gods word, when ever they can conveniently do it. Yeae 1.18 Bernardi∣nus Senensis, a famous Popish Fryer, is not afraid to assert,

That the People are more obliged to hear, and Priests to preach the word of God, than to hear or say Masse; and that experi∣ence manifests, that the People will incomparably suffer more prejudice both in Faith and Manners, and grow more void of the fear, love, knowledge of God, and veneration of 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 sine sole, That the People without the preaching of Gods word, although they frequent Masse and Common-Prayers, will be but like the World without the Sun. And therefore all our Bishops, Ministers should much more di∣ligently press and apply themselves to the diligent fre∣quent preaching, and all People to the assiduous hearing of Gods word, than to the reading or hearing of Com∣mon-Prayers, which too many esteem the principal means to instruct and save their Souls, and more necessary than preaching of the Gospel of Christ, thougha 1.19 the Power of God unto Salvation, and principle means of faith, of convert∣ing and saving the souls of those who believe it.

6. That there are some things in the Book of Common-Prayer very necessary and fit to be amended; As 1. the mis-recital of Ezech. 18. 21, 22. in the very beginning of the Book, which many much abuse, to the deferring of their repentance. 2ly. The continuance of the old English Translations of the Psalmes, Epistles, Gospels, and o∣ther Texts of Scripture, according to the Versions of Mr. Tyndal, Thomas Matthews, and Mr. Coverdale, which are not so exact, so agreeable with the Original, and Dialect of this Age, as the more compleat, refined Translation made by King James his Command, now onely read and used in our Churches, and most private Families: Therefore most fit to be used, and henceforth inserted into the Common-Prayer-book, to take away all former controversies and exceptions against the old Translati∣on, as well by Mr. Thomas Cartwright, the Lincoln-shire-Ministers, Altare Damascenum, the Assembly of Perth, and

others heretofore, and ofa 1.20 sundry Ministers of late times; especially against that of ••sal. 105. v. 28. (occa∣sioned 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 Ver∣sions whatsoever but the Geneva, and that of King James, (which ought to be amended in this particular) truly rendred the words, That IN (not AT) the Name of Jesus every knee be bowed, or should bow (in the passive, not active verbe and sense) of things in heaven, and things in earth, and things under the earth, &c. till corrupted and turned into A (not IN) the name of Jesus every knee should bow, &c. in the active not passive signification, by Dr. Cosins, about 25. years past: expresly against the Original, the Latin, and most other Translations what∣soever, the old English translations of Trevisa, Tyndall, Matthews, C••verdale, the Bishops Bible, Dr. Fulke, Mr. Cartwright, the Epistles and Gospels printed in English at Paris, Anno 1558. yea against the very sense and scope of the Text it self, and our English dialect; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ••T the name, never heard of, read, used in any English, Latin, Greek, Hebrew Syriack, Arabick, French, Spanish, Italian, German, Sclavonian, or other Writer whatsoever, but only in this Text; and all to justifie the Ceremony of bowing the head, and putting off the hat at the sound, or hearing of the name Jesus: first introduced and pre∣scribed 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 inten∣ded 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 Com∣mon-Prayer-book, or any Injunctions or Canons of our Church confirmed by Parliament, to make them valid, as I havea 1.21 elsewhere proved at large.

3ly. The frequent repetition of the Lords Prayer, pur∣posely instituted, prescribed to prevent much babling, and vain repetitions in prayer, (inb 1.22 use only among the hea∣thens, who thought they should be heard for their much speak∣ing) expresly prohibited by our Saviour, Mat 6. 7, to 16. and by Eccle••. 5. 1, 2. Prov. 10. 19. Which Repetitions seem to countenance thec 1.23 Papists vain Battologies and abuse of the Lords Prayer in their M••ssals, Offices, Rosa∣ries, Psalters, Beads, by many successive rehearsals thereof, against the express command and institution of Christ.

4ly. The often rehearsals of Good Lord deliver us; Wee beseech thee to hear us good Lord, by all the People in the reading of the Letany: Which Antiphonies and Responsals between Minister, Clerk and People (exceptd 1.24 Amen at the cloze of every Prayer) have no Precept nor Presi∣dent in Scripture or solid Antiquity, but only in Popish Missals, Pontificals, Offices, Processionals, Ceremonials, Psal∣ters, Primers. And the interposition of it no lesse than twice, in the midst of the Letany, and Prayer for THE KING, dividing it into three parts; seems not onely superfluous, but incongruous and ridiculous to many.

I shall not at all insist upon kneeling at the Sacrament, the Crosse in Baptism, the King in Mariage, for which there is neither command nor example in Scripture or the Primitive Church next after the Apostles, which Mr. Cartwright, Mr. Knewstubs, the Lincolnshire Ministers, Mr. Parker, Mr. Paybody, Doctor John Burgesse, Archbi∣shop Whitguift, Master Hooker, Doctor Prideaux, and sundry others have at large debated, pro &* 1.25 contra, and may be omitted, or left arbitrary to all; but only confine my self to some few Particulars, which others have but slightly touched, not satisfactorily discussed.

SECT. 1.

Of the frequent Repetition of Glory be to the Father, &c. at the end of every Psalm, and in the middest or end of some Prayers, Can∣ticles, Songs, Scriptures, to which God never annexeth it; and at the close of Atha∣nasius his Creed.

THe first thing I shall here examine, is the reasonable∣nesse, and Grounds of this Rubrick in the begin∣ning of the Book of Common-Prayer; At the end of every Psalme throughout the year; and likewise at the end of Bene∣dictus, Benedicite, Magnificat, Nunc Dimittis, (and after O Lord make hast 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.) shall be repeated, Glory be to the Father, and to the Son, and to the Holy Ghost; As it was in the ••••••inning, is now, and ever shall be world without end. Amen. Which is repeated (especially where the Psalms are short) six or seven times one after another every Morning, and as oft at Evening Prayer; and that by way of Antiphony and Respousals 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 Rubr••ick and practise seems very needless, super∣fluous, unreasonable, offensive, unlawfull, and fit to be re∣dressed, to many judicious, conscientious, sober Christi∣ans who resort to Common-Prayers, as well as to Sepera∣tists from them, upon these ensuing considerations.

1. God himself never prescribed this form of Doxalo∣gie,

nor annexed it to the end of any one Psalme, much lesse of every parcel of Scripture, Song or Canticle, to which the Rubrick, and Common-Prayer-book inseparably 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 post-scripts to Pauls Epistles) expresly prohibited by God himself, Deu. 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* 1.26 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 solemn worship.

2. It seems to be a mere humane-invented will-wor∣ship and tradition, never particularly prescribed non 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 Oblati¦ons, 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 you subject to Ordinances, af∣ter 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 Testa∣ment, 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.e 1.27 Al••uinus,f 1.28 Mat. Westminster, Mr.

g 1.29 Fox,h 1.30 others relate, and Mr.i 1.31 Hooker, Dr.k 1.32 Boyes confess

Pope Damasus in the year of our Lord 376. (or St. Jerom 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.

Andl 1.33 Laurentius Bochel••us 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^d. Provincial Council of Vasio in France, in the year of Christ 450. not before; Seeing then God himself com∣mands us,m 1.34 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; Andn 1.35 Tertullian assures us, Illud verius quod anti∣quius; We ought not to follow this Innovation so long after the Apostles time, introduced by a Popes autho∣rity.

4. It was first inserted into, and prescribed to be u∣sed in and by Popish Missals, and Mass-books after eve∣ry Psalme, Hymne, Prayer, in the self-same manner as it is in the Common-prayer-book, into which it was origi∣nally transplanted out of these* 1.36 Romish Missals; as is evi∣dent by Officium, & Processionale secundum usum Sarum, Mis∣sale Romanum, ex Decreto sancti Concilii Tridentini resti∣tutum Pii 5. Pontificis Max. jussu editum. Salmanticae 1588. Rubricae Generales Missalis. Missale Romanum, Cle∣mentis 8. aucthoritate recognitum. Antuerpiae 1630. &* 1.37 Al••uinus; 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 re∣petition, 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 Psalm and sacred Hymn, with an addition to the Ave Maria it self; which

makes it ao 1.38 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 superfluity and exuberancy which may well be spared: for if it were originally intro∣duced & still continued in the Church only as a paraphra∣stical exposition of Ro. 11. 36.* 1.39 to manifest our sound judgement concerning the sacred Trinity against the Arrians; asp 1.40 Mr. Hooker,q 1.41 Dr. Boyes, and other Patrons of it affirm. And if As it was in the beginning, &c. was superadded thereunto by the 2^d. Provincial Council of Vasio, and yet continued, by reason of the incredulity and craft of Hereticks, who blasphe∣mously affirmed, Dei filium non semper cum Patre fuisse, sed à tempore caepisse; That the Son of God was not alwayes with the Father, but to have his beginning from Time, as this Council andr 1.42 Bochellus assure us; It is then humbly submitted to the judgement of all impartiall Christians who acknowledge, glorifie, and worship the Trinity in unity, and believe the eternity of our Saviours genera∣tion: whether the single rehearsal of one or more of these sacred Texts of Scripture at the beginning, middle, or end of Morning or Evening Prayer, viz. 1 Iohn 5. 7.

There are three that bear record in Heaven, the Father, the Word and the Holy Ghost, and these three are one, Mat. 28. 19. All power is given unto me both in Heaven and Earth; Go therefore and teach all Nations, bap∣tising them in the Name of the Father, and of the Son, and of the Holy Ghost. Rev. 4. 8. Holy, Holy, Holy Lord God Almighty, which was, and is, and is to come. Iohn 1. 1, 2. In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God. Heb. 13. 8. Jesus Christ, yesterday, and to day, and the same for ever: Rev. 1. 8. I am Alpha and Omega, the beginning and the ending saith the Lord, which is, which was, and which is to come. Rom. 9. 5. Christ, who is over all, God blessed for ever. Amen. Prov. 8. 22. 23. The Lord pos∣sessed me in the brginning of his way, before his works

of old: I was set up from everlasting, from the begin∣ning, or ever the earth was: when there were no depths, I was brought forth; before the hills was I brought forth, &c. When he appointed the Foundations of the earth, then I was by him, as one brought up with him, I was daily his delight, rejoycing alwayes before him.

Whether these Texts rehearsal would not far more clearly, satisfactorily manifest, testifie our judge∣ment concerning the right worship, eternal being, gene∣ration, and Deity of Christ, than this invention and frequent repetition of Glory be to the Father, &c. being no Canonical Scripture as these Texts are, and a mere hu∣mane invention? (wherein the* 1.43 first Inventors were much divided among themselves.) Besides, the soundnesse of our Faith in the blessed Trinity, and our Saviours eternal Generation, is more fully, clearly expressed every Mor∣ning and Evening Prayer, by the rehearsal of the Apo∣stles, the Nicene, Athanasius Creeds, inserted into the Common-Prayer-book, by the very beginning of the Letany read every Lords day, Friday and Wednesday; by the form of Baptism constantly used every day in great Parishes, and by the Psalms, Lessons, Collects, Epistle and Gospel on Trinity Sunday, than by Gloria Patri, &c. There∣fore it may very well be spared as a needless superfluity in our Church.

7. This Addition to Gloria Patri by the Council of Vasio, As it was in the beginning, is now, and ever shall be, world without end. Amen. on purpose to expresse the eter∣nal being and generation of Christ, and refute those Heretiques who denyed it, if judicially examined, is very defective in it self, and incongruously annexed to Glory be to the Father. For 1. there is no mention at all of Christ, not one syllable in it concerning his eternal gene∣ration, as there is in Prov. 8. John 1. and other fore-cited Texts. 2ly. It seems clearly to exclude Christ, and to relate to something else; As IT (not Christ) was in the beginning, is now, and ever shall be, imports. 3ly. Christs eter∣nal generation in the beginning, cannot properly be said, is now, and ever shall be world without end, without some

incong••uity and contradiction. 4ly. As it is coupled with the precedent clause, Glory be to the Father, and to the Son, and to the Holy Ghost, it must* 1.44 necessarily relate to the three persons alike, and not to Christ alone, much less to his eternal Generation, of which there is no mention in the first clause. For since the Father and the Holy Ghost are not begotten, but only the Son; and this Clause re∣fers to the Father and Holy Ghost as much as to the Son; it cannot peculiarly express or declare the eternal Gene∣ration of the Son, but rather the eternal being and im∣mutability of the Father, Son, and Holy Ghost, in a true Grammatical and Logical construction. 5ly. Any Here∣tique may easily evade this Clause by applying it onely to the Father, who is first, or to the Holy Ghost, last men∣tioned in Gloria Patri, and not to the Son. 6ly. The illi∣terate Vulgar, yea Ignorant reading Priests, Vicars, Athe∣ists, do no waies understand it of the Sons eternal being and Generation, but rather in a literal and quite other sence, than the Original Contrivers of it intended, even according to the sence and language of those Atheistical S••••f••ers prophecyed of by St. Peter in these last dayes, (who hold the World to be eternal, and to have no end, con∣trary to Psal. 102. 25, 26, 27. Hebr. 1. 10, 11, 12. Isay 34. 4. Mar. 13. 19, 40, 49. c. 34. 3, &c. 1 Pet. 4 7. 2 Pet. 3. 6, to 14. Rev. 6. 12, 13.) saying, Where is the promise of Christs coming (to judgement) for since the Fathers fell asleep ALL THINGS CONTINUE AS THEY WERE FROM THE BEGINNING; and do so now, and ever shall do world without end; whose Atheistical Scoff and Opinion these words do more serve to justifie and cor∣roborate, than the eternal Generation of our Saviour; Therefore not fit to be still continued in our Church now there are so many Atheists, prophane Sco••fers and Deriders of Christ's second comming, and the worlds approaching Dissolution, whom Peter largely refutes, 2 Pet. 3. 6, to 14.

8. If the use of Gloria Patri, &c. was first instituted and inserted into publick Liturgies (as some conceive)

to render Glory and Praise to God, and the Trinity in Unity; no doubt this may be far better, and more ef∣fectually performed without the least exception, by the recital of the Song of the Angels and Heavenly host, at our Saviours Nativity, Luke 2 14. and that of Luke 19. 38. Glory to God in the Highest, &c. (inserted into the Common Prayer, and repeated at every Celebration of the Lords Supper, with some additions of like nature) prescribed to be used in Churches and Liturgies by * 1.45 Pope Telesphorus, in the year 139. long before the in∣vention or prescription of Gloria Patri, by Pope Damasus. Of Rom. 11. 36. Of him, and through him, and for him are all things, to him be glory for ever Amen, of which Doctor Boyes and others make Glory be to the Father, &c. a mere Paraphraitical Exposition, Gal. 1. 4, 5. According to the will of God, and our Father, to whom be glory for ever and ever Amen. 1 Tim. 1. 17. Now unto the King eternal, im∣mortal, invisible, the only wise God, be honour and glory for ever and ever Amen. 2 Tim. 4. 18. And the Lord shall deli∣ver me from every evil work, and will preserve me unto his Heavenly Kingdom, to whom be glory for ever and ever A∣men. Heb. 13. 20, 21. Now the God of peace, that brought again from the dead our Lord Jesus, &c. make you perfect in every good work to do his will, working in you that which is pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever Amen. Rom. 16. 27. To God only wise, be glory through Jesus Christ for ever, Amen. 1 Pet. 5. 10, 11. 〈◊〉〈◊〉 the God of all grace, who hath called us into his eternal glory through Jesus Christ, make you perfect, stablish, streng∣then, settle you; To him be glory and dominion for ever and ever, Amen. Rev. 4. 9. 10, 11. c. 5. 12, 13, 14. And when those Beasts gave glory and honour and thanks to him that sate on the Throne, who liveth for ever and ever, the 24. Elders fall down (not stand up) before him that sate on the Throne, and worship him that liveth for ever and ever, and cast their Crowns before the Throne, saying, Thou art worthy, O Lord, to receive glo∣ry, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created. And I heard

the voyce of many Angels round about the Throne, and the Beasts and the Elders, and the number of them was ten thousand times ten thousand, and thousands of thousands; saying, with a loud voyce, Worthy is the Lambe that was slain to receive power, and wisedome, and riches, and honour, and glory, and blessing. And every Crea∣ture which is in heaven, and under the earth, and such as are in the Sea, and all that are in them, heard I, saying, Blessing, honour, glory and power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever; And the four Beasts said, Amen. Rev. 7. 9, 10, 11, 12. After this I beheld, and lo, a great multitude which no man could number, of all Nations, and kindreds of people and tongues stood before the Throne, and before the Lamb cloathed with white robes, and palmes in their hands; and cryed with a loud voyce, saying, Salvation to our God which sitteth upon the Throne, and unto the Lamb; And all the Angels stood round about the Throne, &c. and fell before the Throne on their faces, (not stood up) and worshipped God, saying, Amen. Blessing, and glory, and wisedom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. The reading or reciting of one or more of these Canonical Doxalogies at the beginning, middle, or end of Morning or Evening Prayers, would certainly be more Canonical, expedient, useful in and to our Churches, and lesse subject to ex∣ceptions, than this frequent Repetition of Gloria Patri, &c. a mere superfluous humane invention and traditi∣on, which ought to give place to these forecited sacred Texts.

9ly. The annexing of Gloria Patri to, and repetition of it at the end of every Psalm, is either incongruous, im∣pertinent, or superfluous at the best. The greatest part of the Psalms are either Supplications, Intercessions, Pray∣ers, Exhortations, Imprecations, Lamentations, Instructi∣ons, admonitions, or penitential Confessions of Sin, and Gods judgements inflicted for the same; and to repeat Glory be to the Father, &c. at such Psalms cloze, seems to considerate Christians a great Incongruity, impertinency,

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

and absurdity; especially when* 1.46 sung with Organs and the Quire in Cathedrals, as Caeremoniale Romanum requires it. Compare this Doxalogy with the last Verses of Psal. 1. 6. 9. 10. 12. 14. 15. 19. 20. 22. 25. 31. 33. 36. 38. 39. 40. 46. 47. 49. 51. 55. 70. 76. 78. 80. 81, &c. and you shall at first discern how little coherence, harmony there is between them. The residue of the Psalms are for the most part gratulatory, consisting of Prayses, Thanksgi∣vings, and Gratifications to God for his Spiritual, Temporal, and Eternal Mercies and Deliverance; con∣cluding with† 1.47 Praise ye the Lord, or beginning with it: and to annex Gloria Patri to them, is either a meer un∣necessary superfluity or Tautoligy, an adding of Water to the Ocean, and of humane inventions to Divine Thanksgivings.

a 1.48 Honorius Augustodunensis, flourishing about the year of Christ, 1120. in his Gemma Animae, sive de Divinis ••fficiis & antiquo rit•• Missarum (out of which ••••liel∣mus D••rantus hath borrowed most part of his Rationale Divinorum) l. 1. c. 121. Yeab 1.49 Missale Romanum, set forth by Pope Pius Quintus, and revised by Pope Cle∣ment the 8th. with others inform us, That at the Mass of the Dead, Gloria Patri, and Allelujah, which signifie glad∣ness, are not sung or used, because this Mass intimates sorrow: and we are thereby admonished that we came into the world with sadnesse, and shall depart thence with sorrow. If then Papists, Popes, and Missals themselves repute Gloria Pa∣tri incongruous and absurd to be sung or said in Masses for the Dead, upon this account; it must by the self-same reason be as incongruous and absurd for any to chant or repeat it at the end of penitential, supplicatory, lamenting complaining Psalmes, or Psalmes that are read at Fune∣rals. The same Honorius, l. 2. c. 2 & 10. informs us,c 1.50 That the 1, 2, 3, and 6. Psalmes •• which he applyes to the gene∣ration from Adam to Noah in general, and to Ab••l, Enos, E∣noch & Lamech in special) are all said under one Gloria Patri, because the just men of that Age are believed to have worship∣ped the Trinity. And that all Psalmes are sung with Gloria

Patri, because all the foresaid orders, (of Priests, Judges, Kings, in the several Ages from Adam to Christ) are writ∣ten to have worshipped the Trinity; and therefore three Psalms and three Anthems are likewise sung. This is the only reason I meet with for the chanting and repeating Gloria Patri after every Psalm, which how Monkish, weak, and ridiculous it is (since upon the same account it ought to be sung or read after every Chapter in the Old and New Testament, or else it implyes, that the Pen-men of those Canonical Texts and Chapters after which it is neither sung nor read, did not adore the Trinity) let the impartial Readers judge: since the Apostles and Christians in the Primitive times next after Christ would have used it after every Psalme and Canticle up∣on this Account, which they never did; and we ought not to be* 1.51 wiser in our own conceits than they, in matters which concern Gods immediate worship.

10. Gloria Patri, &c. coupled with As it was in the begin∣ning is now, and ever shall be, &c. intimates that this Doxa∣logy was used from all eternity in honour of the blessed Trinity by Saints and Angels, before either of them were created, or at least from the Creation till this present time, without variation or intermission, which is both false and absurd to assert: Yea litterally taken Archbps, Bishops Deans, Chapters, Prebends, Cathedralists who are most zealous for its continuance, have least reason of any other Christians to practise, chaunt, repeat it, since they have so much degenerated, swarved from the Bishops, Ministers in the Apostles age, and Primitive Church, in their daily Preaching, Manners, Habits, Vestments, Ornaments, Church-musick, Piety, Humility, Juris∣dictions, Temporal possessions, Ceremonies, Govern∣ment, (byd 1.52 a joynt Council of Presbyters) Ecclesiastical cen∣sures. 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, unless they will really conform themselves in all things to the primitive Bishops and Ministers, in point of worship,

doctrine, discipline, administration of Sacraments, Cere∣monies, Vestments; Church-service, and contempt of Worldly Pomp, Riches, Honours, Heavenly conversation; and comply with his Majesties most gracious Declara∣tions touching Ecclesiastical affairs, and the endowment of poor Vicaridges with competent maintenance for the benefit of the Peoples souls and bodies, to which they are very a verse.

11. The usual custom of repeating Gloria Patri, &c. As it was in the beginning, &c. interchangably by the Ministers and People; the Minister sometimes reciting the first clause, and the Clerk and People the latter; some∣times the Clerk and People rehearsing the first part, and the Minister the last, by way of Dialogue, Antiphony and Responsals; as it is contrary to the Rubrick, which prescribes the Priest alone to rehearse it, not the People, who are but to say Amen thereto; So is it con∣trary to the practise of Gods Church in the first and pu∣rest times. And the recital thereof with a loud obstre∣perous 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 un∣to them to speak; for it is a shame for them to speak in the Church; Therefore most fit to be reformed for the future, and laid quite aside.

12. The repetition of Glory be to the Father, &c. after every Psalme, Hymne and Versicle, according to the Ru∣brick in times of Divine service, hath introduced a New disorderly, confused custom and ceremony in Cathe∣dral 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 quat∣ting 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 du∣ring any part of Divine Service, simply consider∣ed in it self, be a thing indifferent, and lawfull, as well as kneeling or sitting, as the* 1.53 Marginal Scriptures evi∣dence, yet the customary, constant usage thereof at Glo∣ria Patri in all Cathedral, most Parish Churches, Chapels, newly revived, gives great distast to many sober Christi∣ans, upon these ensuing Considerations, which make them to disgust the use of Gloria Patri it self, as an un∣necessary 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 a∣bove 700 years after Christ.

2. There is no Rubrick, Law, legal Canon or In∣junction for it in our own Church since the Reformati∣on of Religion, as there was before in times of Popery; it being exploded upon the Reformation and Establish∣ment of the Book of Common-Prayer, though since in∣troduced by Degrees in Cathedrals and Parish Church∣es, by innovating Prelates, and Prelatical Clergy-men, without any Law, against the minds of our first Refor∣mers who exploded it.

3. Because the frequent sudden starting & standing up in the reading of the Psalms, & other parts of the Litur∣gy, at and during every Rehearsal of Gloria Patri, & pro∣nouncing it promiscuously with a loud voyce, as well by Men as Women, who are to keep silence, and not suffered

to speak in the Church, whiles others sit as before, (be∣cause this Ceremony is not prescribed) and then quat∣ting down again, to the disturbance of those who sit by or near them, and offence of those who scruple, dis∣like this illegal Innovation, is an undecent and disor∣derly custom introduced without any solid reason, con∣trary to the Apostles prescription and direction, 1 Cor. 14. 33, 34, 35, 40. and 1 Tim. 2. 11, 12. Let all things be d••ne decently and in order, for God is not the Author of con∣fusion 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* 1.54 Cassianus a Presby∣ter of Marselles. Illud autem quod in hac Provincia vidimus, vt uno cantante in clausula Psalmi, omnes adstantes conci∣nent cum clamore, Gloria Patri, et Filio, et Spiritui-sancto, misquam per Orientem audivimus; sed cum silentio omnium, ab eo qui cantat, finito Psalmo orationem succedere: Therefore most sit to be Reformed now, there being no Rubrick, Law or Canon that prescribes it in our Church.

4. Because it is directly contrary to the president and practise of the 24. Elders, and the great multitude of Saints of all Nations, and kinreds and people, Rev. 4. 11, 12. cap. 7. 10, 11, 12. Who when they gave praise and glo∣ry 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 un∣to our God for ever and ever Amen. The same in sub∣stance and words almost with Gloria Patri, &c. at which all now use to rise and stand upright, insteed of fal∣ling down on their faces; Yea rise up not only from their seats, but knees, when they are praying, O Lord make hast to help us, to Chant or say Glory be to the Father &c. Subjoyned to that and other Prayers.

5. Because this starting and standing up at Gloria Pa∣tri, was originally introduced, prescribed by Popish Missals, Councils, Canons, Priests, and taken up in imi∣tation of Popish Prelates, Priests, Monks, Papists, in their Ce∣lebration of their Masses, in which they all stand up to∣gether 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,a 1.55 Fredericus Lin∣debrogus, with others fore-cited, inform us, That Pope Damasus, Anno 368. in fine cujusque Psalmi Gloria Patri cantari primus invenit & constituit: But that he en∣joyned all or any to stand up when it was thus sung or read, no Author once records. The Capitularia of the Emperour Charles the Great, and Ludovicus Pius, collected by Abbot Ansegisus, and Benedictus Levita, l. 1. Tit. 70. De fide Presbyterorum ab Episcopis discutienda, ordain; ut Episcopi diligenter discutiant per suas Parochias, &c. Ʋt Gloria Patri, cum omni honore apud omnes ca••tetur; & ipse Sacerdos cum sanctis Angelis & populo Dei communi voce, Sanctus, Sanctus, Sanctus decantet: But that they should stand up when they sung it, there is not one syllable in this Constitution, nor in anyb 1.56 fore-cited Council or Decretal, that enjoyns the use of Gloria Patri. Therefore it was not practised in that age; The first Council I have yet found that prescribes standing up at Gloria Patri, is the Provincialc 1.57 Council of Senns in France, in the year 1528. cap. 18. De hori•• Canonicis di∣stinctè, reverenter & honestè in Ecclesia decantandis, which enjoyns, that in Cathedral, Collegiate and Conventual Churches, (not Parochial or Chapels) cum dicitur Glo∣ria Patri, et Filio, et Spiritui sancto, omnes con••ur∣gant; but why all should thus rise and stand up toge∣ther when Glory be to the Father, &c. is said, it renders no reason at all, nor any Council else I have yet per∣used; neither can I find any probable reason for it, but that which is intimated in Ritus celebrandi Missam,

prefixed to Missale Romanum, revised by Pope Pius the 5th. and reformed by Pope Clement the 8th. De Principio Missae, sect. 3. Sacerdos cum in fine Psalmorum dicit, Gloria Patri, &c. caput Cruci inclinat; that the Priest when he saith Gloria Patri in the end of the Psalms, may the better bow* 1.58 his head to the Crucifix or Altar, (and the people together with him) which he and they could not so con∣veniently perform, unless they stood up and raised them∣selves from their seats. This Council of Senns, immedi∣ately subjoynes in the same Canon, Cum nominatur illud nomen gloriosum Iesus, in quo omne genu flectitur (in, not at which every knee is bowed, in the passive, not active sence) coelestium, terrestrium & infernorum, omnes caput inclinent. A Canon contrary to the words of the Text, Phil. 2. 9, 10. which requires that every knee, not head should be bowed, as well as repugnant to its sence, which is only this, that God hath highly exalted Iesus Christ to be the Sove∣raign Lord, not only of his Church, but all other Creatures; and that in the general day of judgment not only all Angels, Saints, but Devils, damned persons, should actually be subjected to his Soveraign power, as their supreme Lord and Judge, not Iesus, or Saviour, (he being no Saviour, but only a Lord over Devils, damned persons, and all other Creatures but men) and actually confess him to be their‖ 1.59 LORD, to the glory of God the Father: the genuine scope and meaning of this much abused, mistaken Text, as it is evident by the words, and Isaiah 45. 23. Rom, 14. 9, to 15. c. 2. 5, to 17. Mat. 25. 31, to 46. c. 28. 18, 19. Ephes. 1. 19, to 23. Heb. 1. 2, 3, 4, 6, 7, 8. c. 2. 8. Col. 1. 15, to 20. Acts 2. 34, 35, 36. c. 10. 36, 42. Col. 1. 15, to 20. Rev. 1. 5, 6. c. 5. 11, to 14▪ c. 20. 12, 13. 1 Tim. 6. 14, 15. John 5. 20, 21, 22, 23. which fully explain this Text, as I have* 1.60 elsewhere largely evidenced. The next Council I find prescribing standing up at Gloria Patri, (and bowing at the Name Jesus joyntly together) is that of Bourdeaux, (Concilium Bituriense) Anno 1584. thus registred by ‖ 1.61 Bochellus. In fine Psalmorum & ubicunque Gloria sanctissi∣mae Trinitati redditur, omnes consurgant: that is, in the

end of Psalmes, and wheresoever Glory is rendered to the most holy Trinity, let all rise (or stand) up together, & in invocati∣one nomine Jesu genu flectant; which last clause may be more properly interpreted of kneeling or bowing the knees to Christ, in the invocation of his Name in Prayer, then at the sound or mention of his Name Jesus, when not invoked in the Gospels, Epistles, second Lessons or Sermons. These are the only Councils and Canons I know, (and those but of late years made by Popish Pro∣vincial Councils) enjoyning all to stand up when Gloria Patri is said or sung, and that principally in Cathedral, Collegiate and Conventual Churches, without any solid reason rendred for it: Which being a practise generally taken up and used onely by Papists, Popish Prelates, Priests, Monks, and Popish Churches in Forein parts, and in no reformed Churches beyond the Seas, nor pre∣scribed by any Law, Rubrick, Injunction, or Legal Ca∣non of the Church of England, I humbly submit to the Judgements, Consciences, of all zealous, sober, judici∣ous Protestants, Prelates and Cathedralists, whether upon consideration of the Premises, they may not with more reason and discretion henceforth give over, not only their rising and standing up at Gloria Patri, but likewise the frequent Repetition, if not the use thereof for the future, and quite expunge it out of the Book of Common-Prayer, than any longer continue it to the offence and scandal of thousands of their Protestant Brethren, who are both pious, peaceable, learned, ju∣dicious, and no Enemies, but Friends to a well-reform∣ed Publick Liturgy, wherein they may all heartily accord.

SECT. III.

Of standing up at the Reading of the Gospel, and Three Creeds.

I Am yet of opinion that the Decretals and Canons pre∣scribing standing up at the reading of the Gospels, were the true original of those for standing up at the recital of Gloria Patri, and prefacing them with the repetition of Glory be to thee O Lord, prescribed bya 1.62 Roman Missals, Ceremonials, Pontificals, Popes Decrees, Popish Writers, and derived from them to those who practice it in our Church, being the same in substance with Gloria Patri; which being now generally used in all our Ca∣thedrals, and revived of late in many Parish Churches and Chapels, though not prescribed by any Rubrick in the Book of Common-Prayer, nor binding Law or Canon of our Chuch, by innovating Clergy-men, and such as are over-much addicted to Ceremonies and Formalities; I shall next calmly examine the original grounds, lawfulness, decency and expediency thereof.

The original of standing up at the reading of that we call the Gospel, specially appointed at the Communi∣on on Sundayes and Holy-dayes, is attributed by some to Popeb 1.63 Clement the 1. and inserted into his spurious Apostolical Constitutions, in these words, Cum Evan∣gelium legitur, omnes Presbyteri, Diaconi, & Laici Assur∣gant, cum magno silentio, Scriptum est enim;c 1.64 Tace & audi Israel. Et rursum, Tu verò hîc sta & audies. Deinde verò moneant Presbyteri populum, ut sedent. But this Constitution, 1. As it was none of the Apostles, so neither this Popes Clements, but a spurious Imposture of far later dayes, as Mr▪ Cook in his Censura Patrum, Dr. James, and sundry others have evidenced. 2ly. The

standing up thereby enjoyned, is not at the reading of that we now call the Gospel, but of the Second Lesson of Chapter out of one of the 4 Evangelists, as the preceding words demonstrate. And why all Priests, Deacons, and Laymen should stand up together at the reading of that we now usually call the Gospel, because taken out of the Gospel, rather then at the Second Lesson or Chapter being the Gospel as much as it, or at the Reading of the Gospel only, rather then of the Epistle, (which is part of thec 1.65 Gospel, and new Testament, as well, as much as any Chapter or part of a Chapter taken out of the 4 Evan∣gelists) or any other part or Chapter of the Old or new Testament, being all alike, sacred, Canonical, and to be read, heard, embraced, believed, obeyed, with the like attention, reverence, devotion, affection, faith; no ••ober Christian or Divine can render any solid convincing rea∣son. 3ly. This Constitution, enjoyned all to rise up with great silence; When now all rise up with a loud voyce, saying, Glory be to thee O Lord; quite contrary thereunto. 4ly. The Texts produced out of Deut. 5. 31. c. 27. 12, 13. to justifie this standing up at the Gospel; are meant only of reading the Law; at which all now usually kneel on their knees, not stand up; which is very preposterous and opposite to these Texts.

Others attribute the Original of standing at the Gos∣pel tol 1.66 Pope Anastatius the 1. (or Athanasius, as some stile him) about the year of our Lord 404. who thus decreed its future use; Significastis, quosdam sacerdotes in Ecclesia, quando leguntur Evangelia sedere, & Domini Salvatoris verba non stantes, sed sedentes audire, & hoc ex majorum traditione se accipisse narrant; quod ut, nul∣latenus deinceps ••ieri sinatis, Apostolica authoritate man∣damus. Sed dum sancta Evangelia in Ecclesia recitantur, Sacerdotes et caeteri omnes praesentes, non sedentes, Sed venerabiliter curvi in conspectu sancti Evangelii stan∣tes, Dominica verba intente audiant, et fideliter ado∣rent. If this Decree be not forged (as most of this Na∣ture are) yet I shall observe from it, 1. That a Pope

was the first Author, Broacher of this Ceremony. 2ly. That it was not used before his time. 3ly. That certain Priests used to sit, not stand, at the reading of the Gospels; and that they received this practise by tradition from their Ancestors which the Pope denyed not, yet decreed the contrary by his own Papal autho∣rity, without advise of any Synod or Council. 4ly. That he peremptorily prohibits any to sit, and commands all (whether Priests or People) to stand during all the read∣ing of the Gospel, though aged, weak, lame, sickly: in which Cases Waldensis, Durantus, and others grant, they may sit down when they are unable to stand, or weary of stand∣ing up, notwithstanding this Decree. 5ly. That the Gos∣pels (in the Plural, not singular Number) here intended, are not those we now call Gospels; but any Lessons or Chapters whatsoever read in the Church out of the four Evangelists or New Testament. Therfore to confine it on∣ly to that now stiled the Gospel, not to any other Chap∣ter, Lesson read out of the Gospel, is to contradict this Popes Decree. 6ly. That the end why they are command∣ed to stand at the Gospel was, That they might more attentively hear and attend to it; which reason, as it is good and laudable, so it holds as well at the reading of the Epistles, 10. Commandements, Psalmes, Chapters out of the Old Testament, or any other Texts of Scripture, Lessons taken out of the four Evangelists, as at the Gos∣pels, at which all should equally stand, as well as at these Gospels. 7ly. If any stand upon this account, to adore the Gospels, or yield them more reverence, attention, adoration than other sacred Scriptures, (of equal autho∣rity with them) as the last clause of the Decree intimates; it is doubtlesse not only a Superstitious, but irreligious practise, contrary to the Gospel and these sacred Texts, 2 Tim. 3. 16. 2 Pet. 1. 10. Mar. 12. 44. John 5. 39. Acts 17. 2, 11. c. 18. 28. Rom. 1. 2. c. 10. 11. c. 15. 4. c. 16. 25, 26. 2 Tim. 3. 15. 8ly. It is observed of our Saviour himself, Lu. 4. 16. that comming to Nazareth, as his Custom was, he went into the Synogogue on the Sabbath

day, and stood up to read, not the Gospel or any of the four Evangelists, (then not written) but the Book of the Prophet Isaias; out of which when he had read this Text standing; he closed the Book, gave it again to the Minister, and sate down, and preached to the People in the Synogogues, who all fastned their eyes on him, v. 20, 21. &c. Moreover we read of Christ, Mat. 13. 2. c. 15. 29. c. 24. 3. Mar. 4. 1. c. 13. 3, &c. Lu. 5. 3. Jo. 6. 3. c. 8. 2. that when he taught, or preached the Gospel to the People, or his Disci∣ples, he usually sate down, not stood up, whence he useth this expression, Mat. 26. 55. I sate daily with you teach∣ing in the Temple, and ye laid no hold on me. How then this Popes Decree can well stand with our Saviours own practise, let the Impartial judge.

Gulielmus Durantus in his Rationale Divinorum, l. 4. Ru∣brica, de Evangelio, writes thus of the original of standing up at the Gospel, and the reasons of it, and other Cere∣monies accompanying it: Sanè Evangelium stando, & non s••dendo auditur, sicut statuit Anas••atius Papa, de Consecr-Dist. 1. Apostolica, ut ad Praelium pro Christi fide servanda promptitudo notetur, unde Lu. 22. Qui non habet gladium vendat tunicam & emat illum. Et ex quo standum est, appa∣ret, quod nec jacere, nec appodiare debemus Evangelium audi∣endo. Reclinatoria ergo tunc relinquuntur, ad notandum, quod non debemus considerare in principibus, nec sustentare in terrenis, quia, vanitas vanitatum & omnia vanitas dixit Ecclesiastes. Et secundum ipsum Anastatium, stantes curvi manere debemus, ut humilitatem quae à Domino docetur etiam corpore demonstremus. Auditur etiam Evangelium in si∣lento, quia omnia soluta sunt in Evangelio quae in Lege & Prophetis promissa erant. Deponuntur etiam tunc baculi & arma. Primo, ne imitemur Judaeos in conspectu crucifixi arundines & arma ferentes. Secundo, ad notandum quod Christo praedicante omnes legales observantiae, quae per baculos significantur, depositae sunt. Tertio depositio baculorum & armo∣rum humilitatem notat, & Christianae perfectionis esse non se vindicare sed Domino reservare vindictam. And then he pro∣ceeds to sundry other Ceremonies, Customes, Crossings

of the Body in several places, and antique gestures which Priests and Prelate•• are to use in reading the Gos∣pel, fitter for the Stage than the Church or Gospel, and to provoke Laughter than Devotion.

It seems this Custom of standing at the Gospel began of late to be discontinued or neglected even by Popish Priests and Laicks; whereupon thef 1.67 Popish Council of Rhemes in France, Anno 1583. re-inforced it by this Ca∣non; Dum legitur Evangelium, vel Praefatio, omnes assur∣gant; Let all stand up whiles the Gospel, or Preface is read.

This Ceremony or Gesture of Standing, is likewise customarily used by most at the respective rehearsing of the Creeds, commonly called the Apostles, Nicene, and A∣thanasius Creed, though not prescribed by any Rubrick, Law of our Church (except only at the rehearsal of the Apostles Creed) nor yet by any Popish Canons or Decrees to my remembrance, as standing up at Gloria Patri, and the Gospells are. If it be only used out of pure devotion, more attentively to hear, mind what is read, or spoken, no prudent Christian can justly censure, but approve it; But if done merely out of Custom, or* 1.68 because the Creed is the word of the Gospel, according to its sense, or to distin∣guish between the recital of the Creed, and other parts of Divine worship; or, to advance the Creeds composed by men out of the Scriptures themselves of Divine inspira∣tion, authority; before the sacred Fountains from whence they flow; or tog 1.69 stand up for, orh 1.70 stand to, ori 1.71 stand fast in them (as we use to speak) more than to any other parts of thek 1.72 Scripture, being all of like sacred inspi∣ration, and Divine authority: it is no wayes excusable, much lesse justifiable by any understanding Christians.

To close up this Discourse touching standing up at Gloria Patri, Gospels and Creeds, it is unquestionable, that the posture of standing up is in it self indifferent; and may bek 1.73 lawfully used in any part of Divine publick wor∣ship; so as it be not done out of singularity, opposition to decency and order, or for superstitious or unwarrant∣able

grounds, but only to raise up our drowsie bodies, hearts, spirits more attentively, fervently, devontly to read, hear, pray, and discharge that part of Gods worship wherein we use it. The Primitive Christians, and Universal Church for above Eight hundred years after his Nativity, in memory of Christs resurrection, did use to pray on all Lords dayes, and between Easter and Whitsontide, and worship God standing, not kneeling, nor bowing their knees at all when they prayed or worshipped; which they prescribed; prohibiting kneeling on these days by sundry Councils, and reputing it a kinde of crime or impiety: whence they stiled their Meetings on the Lords day, Stationes, à stando; Stations from this their standing at them; and the Christians of those times Stationarii, asa 1.74 Tertullian,b 1.75 Cyprian, the Council of Nice, Can. 20. the 6. Synod of Constantinople in Trullo. can. 90. the Synod of Towers under Charles the Great, can. 37. the Council of Aquisgrane under Lu∣dovicus Pius, c. 47. the Century writers, Cent. 3. cap. 6. col. 153. & Centur. 3, 5, 6, 7. c. 6. with sundry others at∣test. From whence it is apparent, 1. That they held this gesture of Standing lawfull, and that they stood at the reading of the Psalmes, Epistles, and all Lessons out of the Old Testament, as well as at the Gospels, making no distin∣ction between them. 2ly. That they received the Lords Supper standing, not kneeling. 3ly. That they never bowed their knees or heads at the Name JESUS, when ever read or heard; first introduced byd 1.76 Pope Gregory the 10th. about the year 1272. who restraiued the use of it only to the celebration of the Masse,e 1.77 and never practised before his time for ought appears by Ecclesiastical Histo∣rians, Fathers, Councils, or Decretals of Popes them∣selves. Yet notwithstanding this antient universally received Custom of the Church, though ratified by sun∣dry Councils, of praying, performing all parts of Gods publick worship, only standing, not kneeling, on every Lords day, and between Easter and Whitsontide; is long since quite laid aside in all, or most Christian Chur∣ches;

and therefore the use of Gloria Patri, Of standing up at it, and at the Gospels and Creeds, not so antient nor universal, nor grounded on so good reasons as these Stations, (together with the late cringing and bowing at the Name JESUS) may now with much more reason be set aside and discontinued for our Churches Peace, Settlement, and Unity in Gods worship.

SECT. IV.

Of the use of White Surplistes, Rochets, and other Episcopal and Sacerdotal Consecrated Vestments in the Celebration of Divine Ser∣vice and Sacraments in Churches.

THe last thing I shall examine, is the pretended ne∣cessity, decency or expediency of Bishops, Ministers, Deacons, Scholars, Choristers wearing of white Sur∣plisses, Rochet, and other sacred Vestments, Habits, Ornaments in the celebration of Divine service and Sa∣craments, which many have formerly, and now of late over-rigidly contended for, refusing to admit such in∣to Fellowships or Orders, who out of scruple of Con∣science refused to wear them, and silencing, depriving many godly, orthodox, painfull, learned preaching Mi∣nisters, who could not in judgement or conscience sub∣mit to use them.

Not to enter into any General discourse concerning the several uses of Apparel, as 1. Toa 1.78 cover our naked∣ness. 2ly. Tob 1.79 keep our Bodies warm, and defend them from cold, heat, rain, winde, tempests. 3ly. toc 1.80 adorn our

Bodies in a modest, decent, comely manner; without lascivi∣ousness, prodigality, or fantastickness. 4ly. Tod 1.81 distin∣giush the Male and Female Sexes, and some Ranks, Callings of men from others of a different degree, or Profession. I shall only premise these 13. considerations, which I sup∣pose must be acknowledged by the most zealous Conten∣ders for these Pontifical and Ecclesiastical Vestments, and Habits, without dispute, when duly pondered.

1. That there is no particular kind, fashion, form of holy Garments instituted or prescribed by God in sa∣cred Writ, to Bishops Ministers or Deacons in and un∣der the Gospel, as there was toe 1.82 Aaron the High Priest, and Jewish Priests and Levites under the Law.

2ly. That there is no one Text throughout the New Testament, nor authentick Testimony to prove, that ei∣ther Christ or his Apostles, or any Bishops, Ministers, or Deacons in the Apostles times, (or for some hundreds of years after them) were distinguished by their* 1.83 Appa∣rel from other Christians, or Believers; or that they preached, prayed or administred the Sacraments in any consecrated Vestments whatsoever, (much lesse in such Rochets, Surplesses, or other Pontifical Habits, as are now so eagerly contested for) but only in their ordinary wearing Apparel, the fashion or colour whereof is no where particularly described, much lesse prescribed in the Gospel to all or any Ministers, Bishops or Deacons. And why should not all Prelates and Ministers be con∣tent to imitate and conform themselves to their Ex∣ample, (as they are enjoyned, Ephes. 5. 2. Phil. 3. 17. 1 Pet. 2. 21.) unlesse they will be reputed, as in truth they are, the greatest Non-conformists.

3ly. The Gospel being commanded to be preached to all Nations, who were as‖ 1.84 different in their Manners, Habits, Fashions, Customs, Laws, Ceremonies, Govern∣ments, as in their Climates and Languages, it was nei∣ther 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,f 1.85 Let all things be done decently and in order.

4ly. That though all Qualifications and Duties of E∣vangelical 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 form or colour of their Ordinary or Priestly Vestments, Accounterments; which if so necessa∣ry, 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 enjoyns the use of publick and private Prayers to Bishops, Ministers, and all o∣ther Christians, and the manner how they should per∣form the same; useth only these expressions,g 1.86 I exhort therefore that first of all Supplications, Prayers, Intercessions, 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 godlynesse and honesty. I will therefore that men pray every where, lifting up holy Hands, (he would doubtlesse have added, putting on holy Garments, Ro∣chets, Surplesses, Albees, Hoods, &c. had they been neces∣sary, decent, expedient) without wrath or doubtings: In like manner also that Women adorn themselves with modest Appa∣rel, with shamefastnesse and sobriety, (now almost quite out of fashion even in Churches as well as Theatres) not with broydred or plaited hair, or gold, or pearls, or costly ar∣ray, (or spots, or patches, now much in fashion both in and out of Church) but (which becommeth Women pro∣fessing godlynesse) 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 evi∣dence) without one syllable of Mens, 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 judgement against the necessity or peremptory prescription of any Rochets, Surplisses, or other kind 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 himselfh 1.87 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 ray∣ment? 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 Surplisses, Rochets, Canonical or Pontifical Massing Vestments, wherein they preach, pray or administer the Sacraments. Of which Popes, Archbishops, Bi∣shops, Priests, Deacons, and Cathedral-men have been heretofore, and some now be so over-carefull, so im∣moderately zealous, as by* 1.88 sundry successive Councils, Sy∣nods, Canons, Decretals, Injunctions, Rubricks, Cen∣sures, indispensibly to impose, yea force them upon their Fellow-Ministers and Christians, against their judge∣ments, wills, consciences, or else to deprive them of their Ministry, Gods publick Ordinances, Sacraments, contra∣ry to this express Inhibition of Christ himself, whom the highly affront therein.

7ly. That God by St. Paul give; this Divine Precept or Admonition to Timothy, and all other Bishops, Mini∣sters, Deacons, Christians,i 1.89 Godlyness with contentment is great gain, for we brought nothing into this world, and it 〈◊〉〈◊〉 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 vex∣ing,

disquieting, discontenting themselves, and all o∣thers, with Law-sutes, Citations, Injunctions, Censures about their Lordly Mannors, Palaces, 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 worldly∣est, 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 con∣clusions from this Text. 1. That if all Bishops and Mini∣sters ought to be contented with bare necessary rayment, as well as food, then they ought not to lade and cloath themselves with so many superfluous, unnecessary Pon∣tifical 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 Di∣vine 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 Gar∣ments, without these superfluities, and are highly dis∣contented, that they are enjoyned to put them on a∣gainst this Precept, the forecited Texts, yea the very dictates of their own Judgments 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 & 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,k 1.90 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 com∣mand, the most laborious preaching Gospel-spreading Saint Paul, whiles he was travailing from Country to Country, and City to City, to preach the Gospel,* 1.91 left his Cloak at Troas with Carpus, as a cumbersom impedi∣ment to his Ministry, which he sent for after he was Prisoner at Rome, when he could no longer walk abroad to preach. With what colour then of Piety, Decency, Expediency or Necessity, can Popes, Patriarks, Metro∣politans, Arch-Bishops, 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 withm 1.92 Miters, Caps, Cassocks, Gownes, Rochets, Surplesses, Copes, Hoods, Stoles, Planets, Palls, Dalmaticks, Pectoral Crosses, Girdles, Colo∣biums, Chymers, Gloves, Sandals, Handkerchiefs, Scarffes, without which, by their own Canons, Decretals, Missals, Pontificals, Pro••••ssionals, Ceremonials, they neither may nor must officiate; and enjoyn all Ministers, Priests, Dea∣cons, under severest censures and deprivations, to wear Cassocks on their ordinary Apparel, Girdles, and Gownes upon them, Surplesses, or Copes upon their Gownes, and if Doctors and Graduates, Hoods, Scarfes, and Tip∣pets upon them (which hinder and make them unapt to preach or discharge their Ministry) against these reite∣rated Precepts of our Saviour, recorded by three E∣vangelists for their own and all other Ministers imita∣tion? or how can they ever answer in the great day of judgement, when they shall appear naked before the Tribunal of our Lord Jesus Christ, their high contemp∣tuous, willful violations of this his sacred Injunction, their hating, reviling, persecuting, rejecting, depri∣ving any of his faithful, painful Ministers, Servants, as Praecisians, Puritans, Non-conformists, Scismaticks, or Fanaticks, only because they will not or dare not in point of Conscience, against the precedent sacred Injun∣ctions

conform in every punctilio to those superfluous Vestments, Disguises, which their Fantastick frothy brains have invented, prescribed in Gods worship, against and besides his Word, and* 1.93 obey God rather than men.

9ly. That John the Baptist (our Saviours immediate fore-runner) gave this command to Priests and Clergy∣men, as well as the People, Luke 3. 11. He that hath two Coats let him impart to him that hath none; which John the Evangelist, Paul and James have seconded in substance, if not in words, 1 John 3. 17. Rom. 12. 13. Jam. 2. 15, 16. How then can Bishops, Deans, Prebends, Ministers, heap living upon living, and one Coat, Vestment upon ano∣ther, when so many poor Christians are naked and de∣stitute of clothing, to whom theirn 1.94 Lawes, Decretals resolve, they must not impart any of their consecrated Coats or Vestments, though old and quite worn out, but burn them rather, because fit for, and to be worn by none but sacred persons. Yea pull off the Coats of their fellow Ministers, and strip them of their Livings, Ministry, because they will not heap Coat upon Coat, and one Vestment upon another, when they are to pray, preach, administer Sacraments, and the Coats of their own poor Stipendary Curates too, who discharge their duties and take all the pains in their Commendaes, Appropriations, Pluralities, Benefices on which they are for the most part Non-resident, by allow∣ing them such contemptible Salaries as will scarce pro∣vide them Cloaths, much lesse a competent substance for them and their Families.

10ly.o 1.95 That God being no respecter of persons, and ta∣king no notice of Bishops, Ministers, or Christians Vest∣ments in his Worship, Service, but only of their Hearts, Spirits, Graces, Sincerity, Diligence and Fidelity. Yea St. Peter himself resolving, That in every Nation be that feareth God and worketh righteousnesse, is accepted of him: and St. James particularly reprehending Christians, for having the faith of our Lord Jesus Christ, the Lord of glory in respect of persons, and preferring those who come into their Assemblies with a gold Ring, and goodly Apparel, (as Arch∣bishops,

Bishops, Deans, Prebends, and other Pompous Clergy-men use to do) and conteming poor Curates, and conscientious humble world-contemning Ministers, who come into the Church (to preach, officiate, or cele∣brate the Sacrament) in ordinary or vile rayment; The discriminating of Ministers from other Christians, and Popes, Patriarchs, Arch-bishops, Bishops, Arch-deacons, Deans, Prebends from one another, and from other Mi∣nisters, by their different habits, and Sacerdotal Vest∣ments, as more honourable, holy, dear, near, accepta∣ble to God than other inferiour Ministers or Lay-christians, and reputing Sermons, Prayers, Sacraments, preached, made, read, administred in Surplisses Rochets, Copes, and other Church Vestments, more Canonical, holy, decent, acceptable both to God and Men, than those preached, read, celebrated without them, and that those Priestsp 1.96 grievously sin against God, who offi∣ciate without them, is certainly a most grosse, dangerous mistake, dishonourable to God, Religion, Christianity it self, and diametrically contrary to these sacred Texts, and 2 Tim. 4. 2, 3, 4, 5.

11ly. That St. Peter himself with all the other Apo∣stles, Elders, Brethren, assembled in the first Synod and Council under the Gospel, Acts 15. resolved upon so∣lemn debate,q 1.97 not to trouble them which from among the Gentiles were turned to God, with Circumcision, or any other Jewish Ceremnnies instituted by God himself, and to lay upon them no greater burthen then those Necessary things comprised in their Letters which they sent and delivered by their Delegates to all the Churches of the Gentiles, whereof Bishops or Priests Vestments were none; being never re∣puted Necessary things by that Council, or by Christ or any of his Apostles, as Popes, Prelates, and others now repute them. To prescribe, enforce them therefore as Necessary things, and to revile, suspend, censure, silence such Ministers, Schollars, Christians, who repute them Ʋnnecessary or Superfluous, is to affront, repeal this first Apostolical Council and Decree, and to advance them∣selves above the Apostles.

12ly. That our Saviour himself when he commission∣ed his Disciples and sent them into all the World to teach all Nations, and preach the Gospel to every Crea∣ture, gave them no instruction at all concerning Pon∣tifical or Sacerdotal Vestments, or any other Ceremo∣nies now contested for, but only enjoyned them* 1.98 to teach and baptise all Nations, teaching them to observe all things whatsoever he had commanded them, not their own fancies or decrees, as Popes, Prelates, and too many Ministers do now. Yea, St. Paul where he particularly treats of preaching the Gospel, of administring and receiving the Lords Supper, and of Church Assemblies, 1 Cor. c. 9. & 11. & 1••. delivered and prescribed to them, only that which he received from the Lord, without one syllable of those Vestments, Rites, Ceremonies which now infest the Churches unity and peace. Therefore they may and ought to be set aside, by Christs and his Apostles own precepts, practice, who neither enacted nor com∣manded them to be used in any part of Divine Service or Worship.

13ly. That Christ himself sharply reprehends all suchr 1.99 who teach for Doctrines, the Traditions and Ordi∣nances of men: yea his Apostles, Apostolical Elders and Brethren in their first Council, blamed those Ceremonial Ministers who went out from them and taught the Bre∣thren and converted Gentiles,s 1.100 that they ought to be circumcised, and keep the Law; thereby troubling them with their words, and subverting their souls, because they gave them no such Commandement. Till therefore Popes, Archbishops, Bishops and Prelatists can shew or produce an expresse command from Christ or his Apostles, for the use of Surplisses, Rochets, Palls, with other Pontifi∣cal, Sacerdotal Vestments, in time of Divine Service, Preaching and Sacraments, they have good grounds and reason to lay them quite aside, and no longer to contest for, much lesse impose or enforce them upon any Mi∣nisters, Scholars, Christians, as they will avoid Gods, Christs, and their heavy displeasure, censure.

These Scriptures and reasons premised, I shall in the next place proceed to shew the true Original, prescrip∣tion, use of Surplisses, Rochets, and other Vestments in Divine Offices, Churches; then answer the Arguments, Reasons produced for their use and continuance.

It is ingeniously acknowledged byt 1.101 Al••ui••us de Divinis Officiis, c. 38, 39.u 1.102 Honorius Augustodunensis, Gulielmus Durantus,x 1.103 Thomas Waldensis, somey 1.104 Po∣pish Councils, and the very Roman Pontifical and Missal, That white Surplisses, and other Pontifical, Sacerdotal Vest∣ments under the Gospel, were originally 〈◊〉〈◊〉 from Aaron, and the Levitical Priests garments under the old abolished cere∣monial Law. But who first invented, or enjoyned them to be worn in time of Divine service, Masse or Administra∣tion of Sacraments, they do not mention, but only the various mystical significations, groundlesse grounds, and frantick reasons of their several institutions. I finde in a spurious Deeretal Epistle attributed toz 1.105 Pope Stephen, Anno Christi, 261. this general Clause con∣cerning Priests Vestments, That the Garments where∣in Priests and other Ministers of the Church ought to cele∣brate Divine service, and minister unto the Lord, ought to be consecrated, and decent, and applyed to none other use, nor yet to be worn or touched by any but sacred Per∣sons. But what these Vestments were he particularly defines not. If Surplisses, or white Rochets, as some conceit, then they ought not to be touched by Scho∣lars, Choristers, Singing-men, and others who are no consecrated Priests, nor in sacred Orders, as they are now in Cathedrals, and some Colledges in our Univer∣sities, against this Popes and other his Successors De∣crees. This Decree the Century Writers stile, idle, su∣perfluous, altogether disagreeing with the word of God, and sa∣vouring of the mysterie of Iniquity; Flaccus Alcuinus, De Divinis Officiis. c. 38, 39, 40. Bochellus Decret. Eccles. Gal. l. 1. Tit. 7. l. 6. Tit. 17. Honorius Augustodunensis in his Gem∣ma Animae, l. 1. Gulielmus Durantus, Rationale Divinorum, l. 3. Tho. Waldensis, Tom. 3. tit. 4. cap. 29, 30. Francis∣cus

Zerula Praxis Episcopalis, pars 1. Pontificale & Missale Ro∣manum, with sundry others, have large discourses concer∣ning the several sacred Vestments of Popes, Archbishops, Bishops, Deans, Deacons, Priests; and particularly of Al∣bees and Surplisses. But who first introduced them into Christian Churches is a Question not resolved by them.

The next Authority I meet withall is the Decree of Pope Eusebius about the year 309. first recorded by h 1.106 Gratian, andi 1.107 others out of him. Consulto omnium statuimus, ut sacrificium Altaris non inserico panno aut tincto quisquam celebrare praesumat, sed in puro lined vel linted ab Episcopo consecrato, terreno scilicet lino procreato at∣que contexto, sicut corpus Domini Jesu Christi in Sindone linea munda sepultum fuit. John 19. 40. Mar. 15. 46. Mat. 27. 59. Lu. 23. 53. But this Decree of his, as it is forged, spurious, repugnant to the History of that Time, the phrase, tenent, and practise of that Age, and superstitious, as the Century writers prove and style it; so the reason produced by the Author of it, why Priests and Clergy∣men should celebrate the Sacrament of the Altar, not in a silken or died, but in a pure white linnen Gar∣ment made of Flax, ingendred out of the earth; because Christs body was buried in linen cloaths, is very absurd.

Had Christ celebrated his last Supper, or preached, prayed in a linen Surplisse whiles he lived, the infe∣rence had been tollerable; But since he never did it, for ought appears; and the Evangelists precisely record, that at hisk 1.108 miraculous transfiguration only, when he went apart up into a high Mountain with three of his Disciples alone from all other company, his Rayment (formerly of ano∣ther colour) because shining, exceeding white as Snow, so as no Fuller on earth can white them; and that only till his transfiguration was past: the Argument recoyles upon the Author of this Imposture with great disadvan∣tage. For 1. Christ never preached nor celebrated his last Supper in a white linen Garment or Surplisse whiles he lived; Therefore no Priests, Bishops or Mini∣sters, (who are his* 1.109 Embassadors, and should imitate his

Example) ought to do it after his death. 2ly. Christ did not put on these linnen Garments himselfe, or to offi∣ciate in them; but Joseph of Aramathea and Nichodemus, wrapped his dead Corps in them to bury it; There∣fore Bishops, Priests, Deacons should never put on white Rochets or Surplesses on their backs to preach, pray, or celebrate the Lords supper whiles they live, but only their dead Corps be wrapped up in them when they are interred. 3ly. These white linnen Garments wherein Christs body was wrapped were only his Wind∣ing-sheet and Grave-cloaths, not a Surplesse, Albee, Stole or Rochet: neither were they consecrated by a Pope or Bishop, not worn in a Church, but only in a Sepulchre: yea our Saviour left them lying in his Sepulchre when he rose again, John 20. 5, 6, 7, 8. and never wore them afterwards: Ergo Bishops, Priests, Deacons, should only wear unconsecrated Winding-sheets, and fine lin∣nen Garments in their Graves when dead; and there leave them when they rise again; not consecrated Ro∣chets, Surplesses, Albees, Stoles in the Church when li∣ving; 5ly. Christs body was not wrapped in these linen cloaths in any relation to his Priestly office of function; but only as a mere dead Corps to be interred, it being the usual manner of the Jews thus to bury dead Corps, as well Laymen as Priests: witness John 19. 29. (quoted by this Impostor) Then took they the body of Jesus, and wound it in linnen cloaths, with the spices, as the manner of the Iews is to bury: compared with John 11. 44. So thel 1.110 Nasamones, Graecians, Spartians, A••gives, Syra∣••••sians, Sycionians, and other Nations wrapped the dead bo∣dies of their deceased Friends in white linen cloaths, with spi¦ces and balmes and so interred them. Therefore if this reason be solid, all Men and Women as well Jewes as Gentiles, Pagans as Christians should wear white Ro∣chets, Surplisses, Albees, Stoles in Churches, as well as Popes, Archbishops, Bishops, Priests and Deacons, be∣cause they are all alike interred and wrapped in white linnen Grave cloaths, when buried in their Graves.

The* 1.111 first probable authority in any true Antiquity, for Bishops, Ministers, and Deacons wearing white Vest∣ments in the Celebration of the Lords Supper, is that of Hierom, about 410. years after Christ, Advers. Pelagi∣anos. l. 1. c. 9. Ʋnde adjungis, genera vestium & orna∣mentorum Deo esse contraria. Quae sunt, rogo, inimicitiae contra Deum si tunicam habuero mundiorem? si Episcopus, Presbyter & Diaconus, & reliquus ordo Ecclesiasticus in Ad∣ministratione Sacrificiorum cum candida veste processerint? Cavete Clerici, cavete Monachi, viduae & virgines, periclita∣mini nisi sordidas vos atque pannòsas vulgus aspicerit. Taceo de hominibus saeculi, quibus apertè bellum indicitur, & inimi∣citiae contra Deum, si pretiosis atque nitentibus utuntur Ex∣uviis And in hisn 1.112 Commentariorum l. 13. in Ezech. c. 44. Vestibus lineis utuntur Aegyptii Sacerdotes, non solum intrinsecus sed & extrinsecu••, (he means their Pagan not Christian Priests) Porro* 1.113 religio divina, alterum habitum ha∣bet in Ministerio, alterum in usu vitaque communi. Which compared with his former passage, intimates, that some Ecclesiastical Persons did then wear white Vestments, in the Religious publick exercise of their Ministry, and Administration of the Sacrament: which is fur∣ther evidenced by St. Chrysostom, ado 1.114 Populum Antio∣chiae, Serm. 60. Wherein he applying his Speech to the Ministers who distributed the Lords Supper to the people, useth this expression, Hoc vestra dignitas, hoc securitas, hoc omnis Corona, (to keep scandalous unwor∣thy persons from the Lords Table) non ut albam et splendidam tunicam circumeatis induti. Which he re∣peats again in his 83. Homily upon Matth: 26. Haec est dig∣nitas vestra, haec stabilitas, haec Corona praecipua, non ut tuni∣cam induti candissimam per Ecclesiam ambuletis. Whence thep 1.115 Century Writers observe, Candidae vestis meminit tantum obitur Chrysostomus, dum de Sacramenti corporis ac sanguinis Dominici administratione disserit. From these passages of Hierom, and Chrysostom,* 1.116 Durantus q 1.117 Mr. Hooker and others justifie the Antiquity, use of Surplisses, though they do not positively define these

white Garments to be Surplisses; nor can they prove they were constantly and universally used by, much lesse prescribed to all Ministers, Deacons, and Ecclesiastical persons in that age, or some hundreds of years after, by any Oecumenical, National or Provincial Councils. r 1.118 Gregory of Tours in the fourth Book of his Histories, c. 60. makes mention of the Arch-deacons putting on the Albe upon the Bishop when he officiated, which some take to be a Surplisse, about 640 years after Christ, but for Bishops or Priests constant use of them by any Ca∣non or Law in that age, I yet remember none. About 700 years after Christ, Popes 1.119 Sylvester and other Popes brought in the use of Stoles, Surplisses, with other Priests Massing Vestments by degrees, and soon after turned their Masses and Divine Services, by their mani∣fold disguised Vestments, Ceremonies, Processions, Bow∣ings, Crossings, ridiculous, antique, fanatick innovations, gestures, into a meer Pagentry or Enterlude, as is evident byt 1.120 Ordo Romanus Antiquus de Divinis Catholicae Ecclesiae Officiis, said to be compiled about 800. years after Christ: by Abbot Alcuinus, Tutor to Charles the Great, De di∣vinis Officiis, cap. 38, 39. published about the year 802. where he at large describes the use, original, and reason of instituting the several sorts of Pontifical and Priests Vestments, both under the Law and Gospel, paralelling them and the grounds of their institution together. After whose time I findu 1.121 several Canons made in di∣vers Provincial Councils in France, for the use of Albees and Surplisses in the Celebration of Masses and Sacra∣ments; the use of them being continued, and successive∣ly prescribed in all Popish Churches since that age to this very day, which not only make the putting on or x 1.122 wearing a Surplisse by every Priest in the Act of his Ordi∣nation, and of a Rochet, with sundry other Episcopal Vestments and Ornaments upon Bishops, a principal part, badge of their Consecration, as the Roman Pontifical and Ceremonial pre∣scribe in their Rubricks, but likewise in their Missals, Pontifical and Ceremonial of Bishops, enjoyn set forms

of Prayers and Crossings to be used by Bishops in the consecration of, and putting on of Rochets, Albees, and other Trinkets when they are to officiate, or discharge their Ministry in them; which I shall here insert, that all may discern their superstition and vanity. I shall be∣gin with their consecration of these Garments.

* 1.123 Benedictio in Sacerdotalium indumentorum in genere.

Ʋ. Adjutorium nostrum in nomine Domini. R. Qui fecit coelum & terram. Ʋ. Dominus vobiscum. R. Et cum spiritu tuo.

Oremus.

OMnipotens & sempiterne Deus, qui per Moysen fa∣mulum tuum pontificalia & sacerdotalia, seu levitica vestimenta, ad explendum in conspectu tuo ministerium eorum, ad honorem & decorem nominis tui fieri de∣crevisti: adesto propitius* 1.124 invocationibus nostris & haec indumenta sacerdotalia, desuper irrigante gratia tua, ingenti benedictione per nostrae humilitatis servitium * 1.125 purifi care, & bene✚dicere, & conse✚crare digne∣ris: ut divinis cultibus & sacris mysteriis apta & bene∣dicta existant: his quoque sacris vestibus Pontifices, & Sacerdotes, seu Levitae tui induti, ab omnibus impul∣sionibus seu tentationibus malignorum spirituum muniti & defensi esse mereantur: tuisque mysteriis aptè & condignè servire & inhae••ere, atque in his tibi placitè. & devotè perseverare tribue. Per Christum Dominum nostrum. R. Amen.

Oremus.

DEus, invictae virtutis triumphator, & omnium re∣rum creator ac sanctificator intende propitius pre∣ces nostras; & hac indumenta Leviticae, sacerdotalis & pontificalis gloriae, ministris tuis f••uenda, tuo ore proprio bene✚dicere, sanctifi✚care, & conse✚crare digneris; omnesque eis utentes tuis mysteriis aptos, & tibi devotè ac laudabiliter servientes, gratos efficere dig∣neris. Per Dominum nostrum▪

Oremus.

DOmine Deus omnipotens, qui vestimenta Pontifici∣bus, Sacerdotibus: & Levitis, in usum taberna∣culi foederis necessaria,* 1.126 Moysen famulum tuum agere jussisti, eumque spiritu sapientiae ad id peragendum re∣plevisti: haec vestimenta in usum & cultum mysterii tui bene✚dicere, sancti✚ficare, & conse✚crare digneris; at∣que ministros altaris tui, quia ea induerint, septiformis Spiritus gratia dignanter repleri, atque castitatis stola, beata facias cum bonorum fructu operum ministerii con∣gruentis immortalitate vestiri. Per Christum Domi∣num. R. Amen.

Deinde aspergit ipsa indumenta aqua benedicta.

Specialis Benedictio cuj••s••••et Indumenti.

Ʋ. Adjutorium nostrum in nomine Domini.

R. Qui fecit coelum & terram.

Ʋ. Dominus vobiscum.

R. Et cum spiritu tuo.

Oremus.

DOmine Omnipotens bonarum virtutum dator, & omnium benedictionum largus infusor, Supplices te rogamus ut manibus nostris opem tuae benedictionis infundas, & has Caligas & Sandalia, vel Amictum, vel Albam, vel Cingulum, vel Stolam, vel Manipulum, vel Tunicellam, vel Dalmaticam, vel Planetam divino cul∣tui Praeparata, vel praeparatum, vel praepartam) vir∣tute sancti spiritus bene✚dicere, sancti✚ficare, & con∣se✚ciare digneris, & omnibus eis (vel eo, vel ea) uten∣tibus gratiam sanctificationis sacri mysterii tui benignus concede, ut in conspectu tui sancti, immaculati atque irreprahensibiles appareant, & auxilium misericordiae tuae acquirant. Per Dominum nostrum Jesum Chri∣stum filium tuum, qui tecum vivit & regnat in unitate spiritus sancti Deus, per omnia saecula saeculorum. A∣men.

Deinde aspergit ea aqua benedicta.

Before and after which follow several Chapters and forms, De Benedictione Mapparum, seu Linteaminum sacri Al∣taris, De Benedictione Corporalium, De Benedictione novae Cru∣cis, De Benedictione Crucis Pectoralis, De Benedictione Imagi∣num aliorum Sanctorum, De Benedictione vasorum & aliorum vasorum in genere. De Benedictione Tabernaculi sive vas∣culi pro Ss. Eucharistia Conservanda, De Benedictione Cap∣sarum pro Reliquiis & alliis Sanctuariis includendis, De Be∣nedictione & impositione primae lapidis pro Ecclesia aedificanda, De Ecclesiae Benedictione seu Consecratione, De Altaris con∣secratione, De Benedictione Tobaleorum, Ʋasorum & Orna∣mentorum Ecclesiae Altaris consecratorum, De Altaris con∣secratione quae fit sine Ecclesiae dedicatione, De Altaris consecratione, cujus Sepulchrum Reliquiarum est in medio summitatis stipitis, De Altaris portabilis consecratione, De Benedictione Cimaeterii, De Reconciliatione Ecclesiae & Cimae∣teris, De Reconciliatione Caemiterii, sinae Ecclesiae Reconcilia∣tione, De Consecratione Patenae & Calicis, De Benedictio∣ne Signi v••l Campanae: (One Consecration and Super∣stition still engendring another almost in infinitum accor∣ding to Popes and Prelates fanatick devises.) All which traine and beadroll of consecrated particulars must dance attendance on Massing Priests and Prelates, to make their Popish Masse, and divine service compleatly meritorious, that I say not impious, theatrical, ri∣diculous, and their Bishops. Priests, little different from, if not far worse and more antique than common Stage-players; as those who seriously peruse their Roman Pon∣tificals, Ceremonials, Missals, and Durantus his Rationale Divinorum cannot but conclude: And therefore should resolve with the Apostle, 1 Cor. 13. 11. When I became a man, I put away (these) childish things, which old childish Prelates, and bis pueri senes, over much admire and contend for, as if all Religion and Devotion consisted in such Fopperyes.

When all these Massing Utensils are thus consecrated, and these Episcopal and Sacerdotal Garments hallowed by Bishops; yet neither Priests nor Bishops must presume

to put any of them on to say Masse, or administer Sacra∣ments, without the use of special Prayers prescribed by, and thus registred in the Praeparatio ad Missam, prefixed to all the Roman Missals, set forth and revised by Pope Pius the fifth, and Clement the eighth.

Orationes dicendae ab Episcopo, quando in Ponti∣ficalibus celebrat.

• ...Ad Caligas.

  CAlcea Domine, pedes meos in praeparationem Evange∣lii pacis, & protege me in velamento alarum tuarum.

• ...Cum exuiter* 1.127 Cappa.

  EXue me, Domine, veterem hominem cum moribus & acti∣bus suis: & indue me novum hominem, qui secundum De∣um creatus est in justitia, & sanctitate veritatis.

• ...Cum lavat manus.

  DA Domine virtutem manibus meis ad abstergendam om∣nem maculam immundam: ut sine pollutione mentis & corporis valeam tibi servire.

• ...Ad Amictum.

  * 1.128 POne Domine galeam salutis in capite meo, ad expugnan∣das omnes diabolicas fraudes: inimicorum omnium ver∣sutias superando.

• ...Ad Albam▪

  DEalba me, Domine, & à delicto meo munda me: ut cum his qui stolas suas dealbaverunt in Sanguine Agni, gau∣diis perfruar sempiternis.

• ...Ad Cingulum.

  PRaecinge me, Domine, cingulo fidei, & virtute castitatis lumbos meos, &* 1.129 extingue in eis humorem libidinis, ut jugiter maneat in me vigor totius castitatis.

• ...Cum accipit Crucem pectoralem.

  MƲnire digneris me, Domine Jesu Christe, ob omnibus insidiis inimicorum omnium, signo sanctissimae Crucis tuae: ac concedere digneris mihi indigno ser••o tuo, ut sicut hanc Crucem Sanctorum tourum reliquiis refertam ante pectu•• meum teneo, sic semper mente retineam & memoriam passionis, & sanctorum victorias Martyrum.

• ...

• ... Ad Stolam.

  REdde mihi, domine, obsero, stolam immortalitatis, quam perdidi in praevaricatione primi parentis: & quamvis indignus accedere praesumo ad tuum sacrum mysteri∣um cum hoc ornamento, praesta ut in eodem in perpetuum me∣rear ••aetari.

• ...Ad Tunicellam.

  TƲnica jucunditatis, & indumento laetitiae induat me Dominus.

• ...Ad Dalmaticam.

  INdue me Domine indumento salutis, & vestimento laetitiae, & Dalmatica justitiae circunda me semper.

• ...Ad Chirothecas.

  C••cunda Domine manus meas munditia novi hominis, qui de caelo descendit: ut quemadmodum Jacob dilectus tu∣us, pelliculis hoedorum opertis manibus paternam benedictio∣nem, oblato Patri cibo potuque gratissimo, impetravit; sic & oblata per manus nostras salutari hostia, gratiae tuae bene∣dictionem merear. Per Dominum nostrum Jesum Christum filium tuum, qui in similitudinem carnis peccati pro no••is ob∣tulit s••metipsum.

• ...Ad Planetam.

  DOmine, qui dixisti, Jugum meum suave est, & onus me∣um leve: praesta ut illud portare valeam, quòd possim consequi tuam gratiam.

• ...Ad Mitram.

  MItram, Domine & salutis galeam impone capiti meo: ut contra antiqui hostis, omniumque inimicorum meo∣rum insidias inoffensus ••vadam.

• ...Ad Annulum cordis.

  COrdis & corporis mei, Domine, digitos virtute decora, & septiformis Spiritus sanctificatione circumda.

• ...Ad Manipulum.

  MErear, precor Domine, manipulum portare men∣te flebili, ut cum exultatione portionem accipiam cum justis.

Orationes dicendae cum Sacerdos induitur Sacer∣dotalibus paramentis.

CƲm lavat manus; Ad Amictum dum ponitur super caput; Ad Albam, cum ea induitur; Ad Cingulum, cum se cin∣git; Ad Manipulam, dum imponitur brachio sinistro; Ad sto∣lam dum imponitur collo; Ad Capsulam cum assumitur. Are the same with those forecited, which the Bishop useth when he putteth them on.

If these respective Vestments and Prayers be necessary or convenient for Priests and Bishops, then certainly for all other Christians too.

Thea 1.130 Roman Pontifical, in the Title De Clerico faci∣endo, prescribes, that when any Clerk or Clergy-man is to be made, quilibet ordinandorum habere debet suum Su∣perpellicium super brachium sinistrum, & candelam in ma∣nu dextra: and after their shaving by the Bishop in four places in their heads, and some Prayers, Crosses and Benedictions, (there at large recited) the Bishops sit∣ting with his Miter, and taking in his hand the Surplisse, saith unto them all. Induat novum hominem, qui secundum Deum creatus est, injustitia & sanctitate veritatis, & mox imponit illud (Superpelliceum) cuilibet repetendo, Induat te, &c. immitens usque ad scapulas, & immediate trahens, si unum tantum sit Superpelliceum, sicque facit usque ad ultimum, qui eo totaliter induitur. After which, in the Title De Mi∣noribus Ordinibus, follows this Rubrick: Ordinandi omnes ad quatuor minores Ordines, esse debent Superpelli∣ceis induti, cum candela in manu dextra. And in the Rubrick, De Consecratione Diaconi & Sacerdotis, it writes, Eis igitur amictu, Alba, cingulo, et manipulo paratis, ac sto∣lam in sinistra manu, et candelam in dextra, ac dalmati∣cam super brachium sinistrum tenentibus, &c. the Archdeacon presents them to the Bishop to be ordained. Post haec Pon∣tifex accipiens Stolam, &c. et Dalmaticam, induit ea quem∣libet successivè usque ad humeros, et sic usque ad ultimum, & hoc, si una tantum sit Dalmatica: Si verò quilibet suam habet, tunc singulos sua totaliter induit, dicens cui∣libet;

Accipe stolam ✚ candidam de manu Dei, &c. Induat te Dominus indumento salutis, et vestimento laetitiae, et Dalma∣tica justitiae circumdet te semper, in nomine Domini. R. Amen. Their* 1.131 Ordination being ended, in loco convenienti sa∣cras vestes deponunt. So in the Consecration of a Bishop elect, among other things, Vestments for his Conse∣cration, there are prepared,* 1.132

Item Paramènta omnia Pontificalia, coloris tempori & Officio Missae conveni∣entis, videlicet, sandalia, amictus, alba, cingulum, crux pectoralis, stola, tunicella, dalmatica, chiroticae, pla∣neta, mitra auriphrygiata, annulus pontificalis, baculus pastoralis & manipulus, &c. Adsunt duo ad minus E∣piscopi assistentes, qui induuntur Rocheto, & si sint regu∣lares, superpelliceo, amictu, stola, pluviali, coloris tempo∣ri & Officio Mis••ae convenientis, & mitra simplici alba, & quisque habeat suum Pontificale.

After many Prayers, Crossings, and other ridiculous Ceremonies,

Episcopi assistentes ducunt Electum ad Capellam suam, & ibi de∣posito pluviali, Acolythi induant illum sandalia, ipsos Psalmos & orationes consuetas legente. Deinde tunicel∣la, dalmatica, casula, & manipulo induitur, quibus indu∣••us incedit ad suum altare, &c.

After which his Miter, Ring, Pastoral staff are consecrated, put on, and delive∣red to him by the Bishop, with many Prayers, Solemni∣ties, Crossings, Bowings, Kneelings, Prostrations, changes of habits, places and antique Gestures, fitter for a Stage than a Church. When an Archbishop is consecrated, he hath a Pall put on, and superadded to all these forecited Vestments, which must be used only upon certain special feasts and occasions, put on with the like superstitious Ce∣remonies and Formalities, recorded in the Roman Ponti∣fical: the serious perusal whereof, and of Durantus his Rationale Divinorum, l. 3, 4. is sufficient to make all grave, judicious, sober Christians, to na••seate such theatrical disguises and Vestments, on which grave old Bishops over-much dote, as little Children use to do on their Ba∣bies, Toyes and Rattles.

The first forein Synod wherein I find the use of white Garments and Surplisses prescribed to Priests, Canons,

Chaplains, is that held under* 1.133 Galo and Simon the Popes Legates in France, Anno Dom. 1215. which among other Decrees proving the luxury, pride and excesses of Priests Garments; expresly prohibited them to wear Garments of any other colour but white; or black, or red, and commanded, ut sine* 1.134 Suppliciis (Superpelliceis) vel tunicis lineis, vel capis clausis extra domos suas de caetero non incedant; that from thence forth they should not walk abroad out of their Houses without Surplisses, or linnen Coats, or close Hoods: But this Decree relates rather to their ordinary wearing Habits, than to their sacred Vestments, and enjoynes them to wear Surplis∣ses and white Garments as well in their Houses as in the Church; wherefore it adds,* 1.135 Nullus permittatur de∣servire altari nisi in Superpellicio vel capa clausa. After which it subjoyns, Sacerdos fine Diaconus corporalia saepe abluat, indutus Superpellicio, in vase mundo specialiter ad hoc deputato; omnes verò ablutiones, si fieri potest, in piscina reponantur, vel saltem primae, caeterae autem in baptisterio. Here Priests, and Deacons are made Lawndresses to wash their Corporals, arrayed in their Surplisses when they wash them, and the water wherein they wash them must be reserved in a consecrated Cisterne, or in the Font as holy, and one superstition, foppery begetting a∣nother, till endlesse, it proceeds further; Item lintea∣menta Altaris & indumenta Sacerdotalia non nisi a Sa∣cerdote vel Diacono, vel aliqua bona matrona vel virgine, sine appositione aliorum pannorum, convenienter, quando opus fuerit abluantur, ita ut munda & nitida conserventer; quia nimis absurdum, sordes esse in vestibus sacris, quae dedece∣rent etiam in profanis.* 1.136 The like concerning their wash∣ing, was decreed in the Synod Ecclesiae Trecensis in France, Anno 1427. and by other French Synods.

The next Synod (prescribing the use of Surplisses un∣der pain of Excommunication) in the time of divine service, is the Popish Synod of Poictiers in France under Americus, Anno 1367. which thus decreed, * 1.137 Praecipimus sub paena excommunicationis, quod cum Clerici,

seu Capellani in Ecclesiis parochialibus adstant admini∣strantes cum divina celebrantur, honeste Superpelliciis sint induti.

Thea 1.138 Synodalia Ecclesiae Trecensis in France, An. 1427. thus decree the wearing of Surplisses by Priests, Atten∣dat etiam Sacerdos vel Clericus ministrans in Missa, ut se habeat honestè, & si fieri potest, capam habeat s••u Superpel∣liceum quo sit indutus, marime in solennitatibus. They subjoyn, if the Priests nose in saying Masse chance to bleed, and any of the blood fall upon his Surplisse, after the blood stopped, he is to proceed in his Masse, having first washed his hands in silence, mutatis tamen prius vesti∣mentis Sacerdotalibus, & pannis altaris, si sint sanguine ma∣culati.

b 1.139 John Damboise Bishop of Lingon, in a Synod held in France, Anno 1491. made this Decree, That all having Benefices with Cures should wear Surplisses at Masse, Vespers, and in the Celebration of all Divine Offices. Praecipimus omnibus & singulis Presbyteris beneficia Curata habentibus aut regentibus ut dum ipsos pro Missa, Visperis, aut aliis officiis Divinis in eorum Ecclesiis Celebrandis aut dicendis interesse contigerit, sint decenter et honeste Su∣perliciis induti, et sine ipsis ad Divina Officia publice accedere non praesumant.

c 1.140 Synodus Synonensis in France, An. 1524. enjoyns the Priest to wear a Surplisse when he carries the Sacra∣ment to sick persons. Quotiens contigeri•• Sacerdotem deferre sanctam Eucharistiam ad infirmos, habeat Sacerdos Su∣perliceum et Stolam, & incedat tàm ••undo quàm redeundo usque ad Ecclesiam in habitu decenti, faciatque ante se defer∣ri lumen, & campanulam pulsantem praeire.

d 1.141 Synodus Carnotensis in France, An. 1526. ordained the like in these words, Ordinamus, quod ubi ad infirmos defe∣rendum erit corpus Christi. Sacerdos delaturus primum lavet manus, deinde induat Superliceum, et stolam superpo∣••at, incedensque cum honestate, reverentia & honore, oratio∣nes & preces ad Deum fundat, faciat lumen ante se deferri tàm eundo quàm redeundo, & campanulam pulsari.

The Synod of Paris, Anno 1557. decreed Su••plisses to be worn at Mattins, Masses, publick Prayers, Lita∣nies, Confessions, and at Celebration of the Eucharist, Marriage, and extreme Unction.e 1.142 Parochi corum Vicarii & caeteri Sacirdotes, in divinis obsequtis M••ss••rum Matutinarum & V••sp••rarum, in supplicationil us publicis, Lit••aniis & confess••n••bus Supplicus u••antur, in Eucha∣ri••••••ae verò Matrimonii, & Extremi Ʋnctionis administratio∣ne, slolam addant Suppel ••••iis. After thisf 1.143 Synodus Aquensis in France, Anno 1585. made this Decree con∣cerning Clergy-mens wearing of Surplisses and other Vestments, Clericalis ordinis homines, cum Ecclesia versan∣tur quo tempore Superpelliceum induere non debent, ne sint sine toga exteriori, praesertim horis quibus divina celebrantur, aut populus ad Ecclesiam accedere solet: Nec verò abs••ue ea etiam in Diaecesanis locis, vicis aut pagis prodeant, nisi cum eos pedibus iter facientes viae difficultas & longitudo aliter cogit, Superpellicits, cum Ecclesiae usus id postulat, omnes utan∣tur, quae non lacera sint, non sordida, et quae etiam ma∣nicas habeant. Superpellicea autem illa quae manicis carent, & quae non Superpelliceorum sed Mantilium nomine potius digna sunt, omnino prohibemus. Canonici∣verò Catbedralium & Collegiatarvm, quo tempore Cappa in∣duuntur, ii Rocheto induantur sub Cappa. Cleric•• autent cum Superpelliceis fuerint induti, nullo modo in mani∣bus flores, nec aliud quod statui suo & Ecclesiae non conveniat, habeant; non vagentur per Ecclesiam, nec deambulent, nec circumoursitent, sed graves semper sint in incessu & sta••••. Singuli autem praeterea praesertim qui in aliquo minorum sal∣tem ordinum sunt, proprium Superpelliceum habeant, quo ••tiam in Ecclesia, cui ascripti sunt et alibi, cum ip∣si suis fungi muneribus contigerit uti possint. Si quis personatus, vestes Clericales aut Monachales, vel ad eorum for∣mam induerit, & is qui eas assumpserit, & is qui accomodarit, graves poenas subeant. Qui verò Clericus, cujusvis etiam gradus ordinis, dignitatis in aliquo de praemissis non obtem∣peraverit, is praeter poenas jam inflictas, aut salutari poeni∣tentia, aut pecunia, aut suspensione ab ordinum munere, et

beneficiorum administratione, aut ipsis etiam beneficiis, aut carcere, aut exilio, aut pluribus simul ex iis paenis, aut gravi∣oribus pro modo culpae, Episcopi arbiratu mulctetur. Qui ite∣rum in eadem re peccaverit, duplicata paena pro ratione cri∣minis, ab codem plectur.

This Synond likewise decreed, that the Parish Priest who is to carry the Eucharist to sick Persons, do wear a Surplisse, and proceed in this manner,* 1.144 Ʋbi manus la∣verit, tum Superpelliceo, Stola, pluviali ubi potest indutus, ad altare genibus flexis oret. Sacerdotes verò cae∣teri Clericive qui comitantur Superpellicem adhibeant. Si Canonicorum capitulum sit, cappam vel almutiam, aliudve indumentum, ut illis in choro moris est. Reliqui fideles bini prosequantur capite aperto, & quamplurimi candelis accensis, ac primo loco viri, in quibus scholares sanctissimi Sacramenti praecedant, postremo foeminae: Omnes, praesertim Ecclesiastici homines, hymno, & Psalmos paenitentiales, aliosve intima ani∣mae pietate, sim••l cum Parocho, sed alternatim pronunciant, atque alii etiam religiosi orent. It likewise adds,* 1.145 In ce∣lebratione Missae Sacerdos ne se confer at ad altare, nisi Cle∣ricum 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 Ru∣bricks of saying or singing Masse, prefixed to them, do only enjoy their use without any penalties Ecclesia∣stical or Civil expressed in them, to be inflicted on Non∣Conformists thereunto.

For the use of Surplisses in our British Churches, du∣ring the Britons or Saxons times, I remember nothing in Canons or Histories; only our Alchuinus, Tutor to Charls the Great, An. 800. De Divinis Officiis, c. 38, 39 writing

of the several Vestments wherewith Priests were clad in the Old Testament,a 1.146 observes, Habent etiam nunc Mini∣stri Ecclesiae Christi superhumerale quod amicium vocamus, quando ad altare ministrant; quod fit ex lino purissimo. Per linum quod ex terra sumitur, & per multos labores ad can∣dorem ducitur, designatur corpus humanum, quod ex terra con∣stat. Sicut ergò linum per multos labores ad candorem redu∣citur, ita corpus humanum multis calamitatibus attritum, candidum & purum esse debet ab omni sorde peccatorum. Po∣steà sequitur Pederis, quae vulgo Alba dicitur; significat au∣tem perseverantiam in bona actione. After which he men∣tions the Stola, Dalmatica, Ca••ula, used by Priests; and Pallium Archiepiscoporum, to distinguish the Archbishop from his Suff••agans, subjoyning, Stepha••u••s natione Ro∣manus ex Patre Labio (ut legitur in gestis Pontificalibus) ••••nstituit Sacerdotibus Levitis{que} Vestes sacras in usu quoti∣diano non uti nisi in Ecclesia. Whether any of these Gar∣ments were then used in England, or the same with Sur∣plisses for fashion, as colour, I cannot define. The first men∣tion 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* 1.147 Mat Paris records, That Otto the Popes Legate summoning all the Popish Bishops, Abbots and Clergy to a Council in Pauls Church, Lon∣don, 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: Pontifica∣libus se induit, scilicet Superpelliceo, et desuper cappa Chorali pellibus variis furrata, et mitra; et precedentibus Archiepiscopis Cantuariensi et Eboracensi cum cum proces∣sione solemni, cum cruce & caeriis acconsis et cum Letania. The second day the Council being begun, missi sunt ex parte Domini Regis, Comes Lincolniensis Johannes, et Johannes filius Galfridi, et Gulielmus de Raele, Canoni∣cus sancti Pauli, ut dicto Legato ex parte Regis et Regni in∣hiberent, ne ibi contra Regium Coronam et Dignita∣tem 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‖ 1.148 Canonical Caps, or Coules and Surplisses, as well as the Popes Legate himself. Anno▪ 1247. (the 31. of King Henry the 3d. his Reign) Praecepit Dominus R••x ut omnes Presbyteri Londinienses festi∣ve vestiti Superpelliciis et Capis, ••um suis Cl••ricis decen∣ter vest••tis, cum vexillis, crucious et caereis accensis, die era∣stina, * 1.149 viz. S. Edvardi summo mane ordinatè et reverenter convenirent apud S. Paulum, to a accompany the King, Bi∣shops, and Nobles, thence to the Church of Westminster in solemn procession to bring the viol of Christs blood, sent to the King from Jerusalem (who carried the viol himself from Pauls to Westminster, under a Canopy) which they accordingly performed; the Masse Priests of that Age using Surprisses in their Processions here in England. About the year, 1290. John Peckham Archbishop of Can∣terbury, appropriating the Church of Preston to the Monks of Canterbury, and endowing a perpetual Vicar in it, granted in the Instrument, that the Monk••,† 1.150 Onera re∣parationis et rejectionis Cancelli praedictae Ecclesiae de Preston intus & exterius, necnon et inventionis librorum, Vesti∣mentorum Superpelliceorum, & ornamentorum dictae Ec∣clesiae, quae per Ecclesiarum Rectores inveniri & reparari de∣bent aut solent, subeant. Which intimates that Priests and Vicars did then use to wear, and find their own Surplis∣ses, and that by the same Archbishops Provincial Consti∣tutions, who decreed,‖ 1.151 Dignissimus ut Sacramentum Eucha∣ristiae circumferatur cum debita reverentia ad Egrotos, Sa∣cerdoti s••ltem induto Superpelliceo gerente orarium cum lumine praevio in lucerna, cum campana, ut populus ad reve∣tentiam debitam excitetur qui ad prosternendum se, vel ado∣randum saltem humiliter, informatur Sacerdotali prudentia, ubicunque Regem gloriae sub panis latibulo evenerit deportari, The original ground of kneeling at, as well as to the Sacrament. This is the 1. Constitution in our English Church I have yet observed, prescribing Priests to wear Surplisses when they delivered the Eucharist, or caried it to sick Persons, on which Lindwode hath this Glosse, ••t

sic tolerare potest licet Minister Sacerdotis non sit indutus, Su∣perpelliced, licet honestus sit quod ipsius Minister Superpel∣liced induatur considerata qualitate Beneficii et facultatibus ejusdem. Which intimates that Parish Clerks should wear Surplisses as well as Priests.

Robert Winchelsie,* 1.152 his next successor in the See of Can∣terbury, as Lindwode, or Simon Islip, as John de Aton records, about the year 1300. decreed, what Popish Trinkets, Books, Ornaments, Vestments should be pro∣vided in every Parish Church by the Parishioners, a∣mongst which he enumerates, Dalmatica tunica & cum Capa de Choro, tria Superpell••cea, unum Rochetum: On which Lindwode hath this Glosse, Tria Superpellicea ad usum scilicet trium Ministrorum Ecclesiae, vizt. Sacerdo∣tis, Diaconi & sub Diaconi. Rochetum, quod differt à Super∣pelliceo, quia Superpellicium habet manicas pendulas, sed Ro∣chetum est sine manicis, & ordinatur pro Clerico Ministra∣turo Sacerdoti, vel forsan ad opus ipsius Sacerdotis in Bapti∣zando pueros, ne per manicas ipsius brachia impediantur. His next Successor Walter Raynods, decreed,* 1.153 That Arch-dea∣cons amongst other things, should take care that there should be in every Parish Church, ad minus duplicia Sacerdotalia Vesti∣menta (the one for Lords dayes, the other for holy∣dayes, as Lindwode Glosseth it) & ut honor debitus divi∣nis Officiis in omnibus impendatur, praecipimus etiam, ut qui altari ministrat Suppelliceo induatur. On which Lind∣wode hath this Glosse, vizt. Presbytero celebranti assistens, et idem in Missae tempore ministrans: vel potest intelligi de Sacer dote quovis tempore accedente ad altare ut aliquid fa∣ciat 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 ta∣men veste non memini me legisse in toto corpore Iuris Canonici vel civilis nec etiam in sacra Scriptura: sit tamen de eo mentio 1. de Eccles. edif. c. ut Parochiani, et potest significare per tunicam Lineam qua induebantur filii Aaron, in veteri l••ge, de qua legatur, Exod. 28. ac finem, sed estimo quod propriè Suppllicium est indumentum de pelli∣bus

confectum, sed in nostro communi usu, intelligatur ut pri∣us dixi.

The use of these Rochets, Surplisses, and other Massing Vestments introduced by Popish Councils & Decrees to celebrate the Masse, & Masse Priests, Prelats officiating in them at their consecrated Altars, (who likewise clad and wrapped up their consecrated Host or Breaden God in a pure white linnen Corporal, by the prescription of the self-same Constitutions, Canons, Missals, Pontificals, Ceremonials, Rituals, which enjoyn Rochets, and Sur∣plisses) continued in our Church till the abolishing of all Romish Masses. Pontificals, Missals, by K.* 1.154 ••d. the 6. and his Parliaments, by certain steps and decrees in the 1, 2, 3, 4▪ 5 and 6▪ years of his Reign, not without some opposition, and an open Rebellion in Devonshire, Corn∣wall, and other places, by Popish Priests and their Confede∣rates. In the first Edition of the Book of Common-Prayer, E. 6. c. 1. not only all‖ 1.155 Bowing to, and towards the Al∣tar, 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 Al∣tar when there was no Sacrament there administred, with other Ceremonies prescribed by former Masse∣books, Breviaries, Pontificals were abolished and left out of the Bubricks, as superstitious, uselesse, offensives but likewise the wearing of Palls, Planets, Chimer••••, Lawn Sleeves, Sandalls, Copes, Hoods, and other Vestments, (except only a Rochet, to be worn by Arch∣bishops, Bishops, and Surplisses only by Priests and Deacons) were totally laid aside as Popish superfluities, or unnecessary Disguises; and it was generally expe∣cted by divers zealous Protestants, that Rochets, Sur∣plisses, and square Caps, would have been then like∣wise taken away upon the same accout, being all ap∣purtenances to the M••sse▪ Masse-Priests, and only prescri∣bed by Popes and Popish Missals, Pontificals, Canons, Decretals. But the King and Counsel not holding it necessary or convenient to reform all things together at

first, but by degrees; retained and enjoyned the use of the Surplisse and Rochet, by this Rubrick prefixed to the Order for Morning Prayer. And here is to be no∣ted, that the Minister at the time of the Communion, and at all other times in his Ministration SHALL USE NEI∣THER AL BE, VESTMENT, NOR COPE; but being Arch-bishop or Bishop, HE SHALL HAVE AND WEAR A ROCHET; and being a Priest or Deacon, HE SHALL HAVE AND WEAR A SURPLISSE.‖ 1.156 Mr. John Hooper (a learned Divine in great reputation with the People, Lord Protector, and others for his excellent constant daily preaching and piety) being soon after elected Bishop of Glocester, scrupling to wear a square Cap, Rochet, Surplisse, and refusing to be consecrated in his Pontificalibus, reputing them as TRIFLES, tending rather to SUPERSTITI∣ON 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 Surplisse in the Quire there at any time; and in a Letter to a private Friend, July 1. 1550. (desiring his judgement concerning square Caps and Surplisses) de∣claring, That though they were things indifferent in them∣selves, which make no man of themselves godly or ungodly by their use or forbearance; yet he thought it most expedient for the good of the Church, that they and all others of that kind should be taken away when the next opportu∣nity should present it self: because where such Ceremo∣nies were so stifly contended for, which were not war∣ranted 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.‖ 1.157 And John Alasco, Tyms, Mr. John Rogers, Mr. John Philpot, and other learned Protestant Ministers then denying to wear these

Vestments, yea decrying them as Superstitious, Po∣pish, Massing attire, altogether as unfit for the Mini∣sters of the Holy Gospel, and Evangelical Bishops, as those other Vestments then abolished;

And Mr. Calvin,

‖ 1.158 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 revi∣sed, amended in sundry particulars, the forecited Ru∣bricks expunged, and* 1.159 the use of the Rochet, Surplisse, and Vestments prescribed by the Book of 2, & 3 E. 6. quite laid aside, the reason whereof are expressed in the Preface to the Book, why some Ceremonies were continued, and others laid aside, and in the Articles of Religion set forth by Edw. the 6th. Anno 1552. Artic. 21. 23. Neither were they actually or legally revived by the Common-prayer-book revised, corrected ratified by the Statute of 1 Eliz. c. 2. that Act injoyning all things to be done according to the Book of 5, & 6 Ed. 6. and none other or otherwise, in which there was nothing concerning these Garments.

What hot, unchristian Schismes, Contests about Ro∣chets, Surplisses, the form of Bishops Priests ordinary Vest∣ments, and Formalities afterwards sprung up between our most zealous Protestant Bishops and Ministers, in the first 7. years of Q. Elizabeths reign; you may read at lea∣sure inp 1.160 Dr. Heylins late partial History of the Reforma∣tion of the Church of England, and of Qu. Elizabeth, wherein he layes many black aspertions upon K. Edw. the 6. him∣self, his Government, the L. Protector, sundry of our godly Bishops, Martyrs, Divines at home, and Peter Martyr, Calvin, Zuinglius, Alasco, B••za, with other chief Protestant Divines of reformed Churches abroad, worthy the F••rula. These controversies about Church vestments, &c continued all her reign, growing every year higher and higher, every Parliament in her time (as appears by the Journals) being troubled with many Petitions, Bills against them, which the Bishops by their power in the Lords house suppressed; and the world was filled with Books pro & contra concerning them; as the Books of Mr. Cart∣wright, Mr. Ʋdal, Penry, Martin Mar-Prelate, Altare Da∣mas••••num; A Brief Discourse against the outward apparel,

and ministring Garments of the Popish Church, printed 1••78. A Discourse, whether it be a Mortal Sin to transgresse the commandements of Civil Magistracy, concerning the Apparel of Ministers. The Declaration of certain Ministers in Lon∣don, 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; Archbi∣shop Whiteguist his Answer to the Admonition to the Parliament; and Defence of his Answer against the Reply of T. C. 1574. in Fol. Dr. John Bridges his Defence of the Government now established in the Church of England, 1584. Mr. Rich. Hooker of the Laws of Ecclesiastical Poli∣cy, 1593. with others on the other hand evidence.

Neither did these unnecessary, unhappy Controver∣sies, about Priests Vestments and Ceremonies, which perplexed our Church, and gave great advantage to our Romish Adversaries, expire with Queen Elizabeth, but survived, and grew to a heighth at the beginning of K. James his Reign; who to silence or allay them, appoin∣ted a special* 1.161 Conference at Hampton Court, between the Bishops and Non-Conformists Party (whereof Learned Dr. Ranolds was one) about Reformation of Church mat∣ters, Anno 1603. which many hoped would have put a pe∣riod to these Contests; but instead thereof did much increase them, through the Bishops obstinacy, potency, pride; who refusing to comply with the moderate, just defires of their Fellow-Ministers, and Protestant Christian Brethren in some superfluous Trifles, particu∣larly concerning the wearing of the Surpliss, then, and yet commonly termed A Ragge of Popery: soon after in their Convocation held at London, 1603. prescri∣bed 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 ad∣ministring the Sacraments, in Parish Churches or Cha∣pels, and likewise to Fellows and Scholars in the Uni∣versities; (for which there was no former binding Law

nor Canon) by these ensuing Constitutions.

Canon 16, and 17. In the whole Divine Service, and Ad∣ministration of the Holy Communion in the Colleges and Halls in both Universities, the Order, Form and Ceremonies shall be duely observed as they are set down and prescribed in the Book of Common-Prayer, without any omission or alteration, (even in the faulty old English Translation) all Masters and Follows of Colleges and Halls, and all the Scholars and Students in either of the Vniversities, shall in their Churches and Chapels, upon all Sundayes, Holy-dayes, and their Eves at the time of Divine Service, wear Surplisses, according to the Order of the Church of England, (which had no such Order that I can find before) and such as are Graduates, shall agreeably wear with their Sur∣plisses, such Hoods as do severally appertain to their De∣grees.

Canon 24. In all Collegiate and Cathedral Church∣es, the Holy Communion shall be administred upon Principal Feast-dayes, sometimes by the Bishop if he be present, and some∣times by the Dean, and sometimes by a Canon or Prebendary, the principal Minister using a decent Cope, and being assited with the Gospeller and Epistolar agreeably, according to advertisements published by Queen Elizabeth, An. 7.

Canon 25. In the time of Divine Service and Prayers in all Cathedral and Collegiate Churches, when there is no Com∣munion, it shall be sufficient to wear Surplisses, saving that all Deanes, Masters and Heads of Collegiate Churches, Canons and Prebends, being Graduates, shall daily at the times both of Prayer and Preaching, wear with their Surplisses such Hoods as are agreeable to their Degrees.

Canon 58: Every Minister saying the Publick Prayers, or ministring the Sacraments, or other Rites of the Church, shall wear a decent and comely Surplisse with Sleeves, to be provided at the charge of the Parish. And if any question arise touching the matter, decency or comelinesse thereof, the same shall be decided by the discretion of the Ordinary. Fur∣ther more, such Ministers who are Graduates shall wear up∣on

on their Surplisses at such time, such Hoods as by the Orders of the Ʋniversities are agreeable to their Degrees; which no Minister shall wear (being no Graduate) under pain of Suspension. Notwithstanding, it shall be lawfull for such Mi∣nisters as are no Graduates, To wear upon their Surplis∣ses instead of Hoods, some decent Tippet of Black, so it be not silk. After which followes this 74. Canon, pre∣scribing the form, species of their ordinary wearing Ap∣parel.

The true, antient and flourishing Churches of Christ being ever desirous that their Prelacy and Clergy might be had as well in outward reverence, as other∣wise regarded for the worthynesse of their Ministry, did think it 〈◊〉〈◊〉 by a prescript form of decent and come∣ly Apparel, to have them known to the People, and thereby to receive the honour and estimation due to the special Messengers and Ministers of Almighty God. We therefore following their grave judgement, and the antient Custome of the Church of England, and hoping that in time newfanglenesse of Apparel in some factious Persons will dye of it self, do constitute and appoint, That the Archbishop and Bishops, shall not intermit to use the accustomed Apparel of their de∣grees. Likewise all Deans, Masters of Colledges, Arch∣deacons, and Prebendaries in Cathedral and Collegi∣ate Churches, (being Priests or Deacons) Doctors in Divinity, Law, and Physick, Batchelers in Divinity. Masters of Arts, and Batchelers of Law having any Ec∣clesiastical living, shall usually wear Gownes with stand∣ing collers, and sleeves straight at the hands, or wide sleeves as is used in the Universities, with Hoods or Tippets of Silk or Sarcenet, and square Caps. And that all other Ministers, admitted, or to be admitted into that Function, shall also usually wear the like Apparel, as is aforesaid, except Tippets only. We do further in like manner ordain, That all the said Ec∣clesiastical Persons above mentioned, shall usually wear in their Journeyes Cloakes with Sleeves, commonly

called Priests Cloaks without Gards, Welts, long But∣tons, or Cuts. And no Ecclesiastical person shall wear any Coif, or wrought Nightcap, but onely plain Nightcaps of black silk, Satten, or Velvet. In all which particulars concerning the Apparel here pre∣scribed, our meaning is not to attribute any holinesse or special worthinesse to the said garments, but for de∣cency, gravity and order, as is before specified. In private houses, and in their studies, the said persons Ecclefiastical may use any comely and Scholar-like Ap∣parel. Provided, that it be not cuts or pincks, and that in publik they go not in their Doublet and Hose, without Coats or Cassocks: and that they wear not any light-coloured Stockings. Likewise poor benefi∣ced men and* 1.162 Curates (not being able to provide themselves long Gowns,) may go in short gowns of the fashion aforesaid.

Those who will take the pains to compare these Canons of our Protestant Bishops and Clergy with the Canons and Constitutions of our Popish Archbishops foreceited, or John Peckhams & John Stratfords Constitutions,‖ 1.163 De habitu & honestate Clericorum, recorded by John Aton, and William Lyndwode; the premised Popish French Synods, Canons, and sundry others collected by Laurentius Bo∣chellus, Decreta Ecclesiae Gallicanae, l. 1. Tit. 7. l. 3. Tit. 1. l. 6. Tit. 17. Shall at first view discern that they were almost verbatim taken out of them, and more extensive than they in relation to all Scholars and Students in both U∣niversities, who were never before by any Popish Coun∣cils, or Popes Decrees enjoyned constantly to wear Sur∣plisses in tme of Divine Service and Sacraments.

These Constitutions and Canons (never approved nor assented to by the Lords and Commons then or after∣wards assembled in Parliament, but by the King alone under his Great Seal, and so not binding to the Subjects in their Liberties or Freehold, against Magna Charta, ch. 29▪ and sundry other Acts recited in Rastal, Tit. Accusa∣tion, and the Petition of Right) instead of allaying, com∣posing

the Spirits, wounded the consciences, and augmen∣ted the number of Nonconformists, many hundreds of godly preaching Protestant Ministers, Scholars, who could not conform unto them, being thereupon suspended, depri∣ved, and thrust out of their Benefices, Curatships, Fellow∣ships, Scholarships, to their own and their Families ru∣ine, and many learned hopefull Scholars inforced to de∣sert our Universities, decline the Ministry, and betake themselves to other callings, and persons of lesse piety, worth, merit, thrust into their places, the Ministry, by our Bishops and High Commissioners, and some of them imprisoned, fined, forced to forsake the Kingdom, and flie to forein Countries or Plantations, to the great grief and discontent of their People, friends, allies, and moderate Protestants; which occasioned‖ 1.164 many new books of Controversie and Apologies on both sides touching Church Vestments, Ceremonies, and many great com∣plaints, animosities against the Bishops and High Com∣missioners, during all King James and King Charles late Reigns, till at last they were both suppressed by pub∣lick Acts, Ordinances, and ejected by force of Armes in England and Ireland as well as Scotland, which their mo∣deration and prudence in dispensing with these unneces∣sary Formalities, might easily have prevented, and their rigorous re-inforcing of, or over-eager contending for them against the Letter and purport of his Majesties late pious and gracious Declarations, after so long a discon∣tinuance and universal dislike by all sober-minded men in this time of discontent, may without Gods infinite mercy and miraculous Providence, end in their second subvertion, and future suppression, which they should timely consider, as well for their own preservation, as his Majesties and his peoples general satisfaction, and the Churches publike Peace, Unity, after so many dange∣rous Schisms, and Convulsions.

Having given you this account of the true original institution, prescription, progress, forms of consecration, and putting on of these Pontifical and Sacerdotal Vest∣ments

in the Churches of Christ, of the principal Papal, Episcopal Decretals, Councils, Canons, that enjoyn them, and Scriptures, Arguments against them, I shall in the next place examine, answer the Scripture Texts, Arguments produced by Popish Prelates, Canonists, School-men and our own Protestant Bishops, Writers, for their use and continuance in the Church, which in my apprehension are very impertinent, weak, contemptible, unable to satisfie any tender Conscience, or judicious so∣ber Christians Judgement, though highly magnified and cryed up with great gravity, seriosity by some Reverend Prelates and Clergy-men, as well as many il∣literate Novices.

The 1. Texts produced for the institution,* 1.165 use of these Priest Garments, under the Gospel, are Exod. 28. 2, to 43. c. 29. 5, to 30. c. 31. 10. c. 45. 19, 20, 21. c. 39. 1, 14. c. 40. 13, &c. Levit. 6. 11. c. 8. 2. 13. c. 16. 4, 23, 24, 32. Numb. 20. 16, 18. N••••. 7. 70, 72. Ezra. 2. 69. Ezech. 42. 14. c. 44. 7, 19. Where God commanded Moses (the chief civil Magistrate) to make holy Garments for Aaron the High Priest, for glory and honour, to minister before God in the Priests Office, (which Garments are there at large de∣scribed;) and to make Coats, B••nnets and Girdles for Aarons sons, for Glory and Beauty, and to make them linnen Breeches to cover their nakednesse, which should reach from their loynes even to their thinges, and to put them upon Aaron and his Sons when they come into the Ta••ernacle of the Congregation, or when they come near unto the Altar to minister in the holy place, and to consecrate and sanctifie Aaron and his Sons, that they minister to God in the Priests Office, that they bear not their iniquity and dye. And to take of the blood that is upon the Altar, and put it upon the tip of the right ear of Aaron and his Sons, and upon the great toe of their right foot, and sprinkling the blood and the anointing oyl (there prescribed) up∣on Aaron and his Sons, and their Garments, and he and they shall be hallowed and their Garments with them. Which Gar∣ments being accordingly made by B••zaliel, by Gods prescripti∣on, were put upon Aaron and his Sons, who were consecrated by

Moses, together with their holy Garments, wherein they & the succeeding High-Priests, and Jewish Priests usually ministred to the Lord: whence they were stiled, Priests Garments, and holy Garments, which they were to put on when they ministred to the Lord, and to put off when their ministration was ended, as these Texts at large attest; From whence Al••uinu•• de Divinis officiis, c. 38, 39. Honorius Augustodunensis, in his Gemma Animae l. 1, & 2. Thomas Waldensis, Doctri∣nalis Tom. 3. Tit. 4. c. 29. De sacris vestibus quibus Sacer∣dos intrat ad Missam, Gulielmus Durantus, Rationale Di∣vinorum, l. 3. the Roman Missal, Pontifical, Ceremonial, and all who write of Bishops and Priests Vestments un∣der the Gospel, and their Consecrations,* 1.166 derive both their pattern and legitimation.

To which I answer,* 1.167 That these Texts are so far from justifying, that they are the strongest Arguments that can be against the Vestments of Priests and Prelates now contended for, upon these several accounts.

1. All and every of these Aaronical Vestments under the Law, were particularly invented, prescribed, toge∣ther with their matter, form, colour, use, by God him∣self in precise terms, not by Moses or Aaron and his Sons alone, according to their own fancies. But the Vestments, Garments, Rochets, Surplisses of Popes, Archbishops, Bishops, Priests, Deacons now contended for, were neither particularly invented, prescribed by God him∣self, or Christ, either in respect of their matter, form, co∣lour, use, directly or indirectly, nor by any one Text in the Old or New Testament, but merely invented, pre∣scribed by Popes, Archbishops, Bishops, Priests, Monks, according to their own vain doting fancies. There∣fore no wayes justified but condemned by these Texts.

2ly. All these Garments were made, and the constant use of them in Divine services and administrations, punctually enjoyned by Gods special Command, war∣rant, law, not by Popes, Bishops, Councils, Decretals, Injunctions, Constitutions, Canons, Visitation Articles, alone, as all Pontifical, Sacerdotal Garments, Rochets,

Surplisses, Hoods, and other such Trinkets are.

3ly. They were all put on Aaron and his Sons, and both of them consecrated together, by Moses alone, the chief civil Magistrate; not by any Pope, Bishop, Priest or other Ecclesiastical person, who now* 1.168 only ingrosse and claim the right of ordaining, consecrating all Archbi∣shops, Bishops, Priests, Ministers, Deacons, Ecclesiastical persons, together with the hallowing of their Garments, Rochets, Surplisses; and deem it no lesse than Sacrilege and U••urpation for Kings or Civil Magistrates to or∣dain or consecrate any of them, or order ought con∣cerning them, but at their requests, and as their Sub∣stitutes.

4ly. These Garments of theirs were different both in matter, kind, form, fashion, from Rochets, Surplisses Al••ees, Hoods, Planets, Dulmaticks, Chymeres, Palls, Stoles, Pectoral Cr••sses, Cass••ckes, Gownes, Black Silken Girdles, Copes, Miters, square Gaps, and other Vestments now used, contended for by Ceremonial Prelates and Clergy-men. Therfore not warranted but condemned by these Texts.

5ly. These Garments were prescribed to Aaron and his Sons to put on only when they went in to the Taber∣nacle, Altar, Temple, to offer up Levitical Sacrafices and Services unto God; not when they prayed, preached, instructed the people in their several Cities, Synagogues, or in their Kings Pallaces, as these Texts resolve. There∣fore no presidents for Bishops, Priests, or Deacons to imi∣tate when they preach, read Prayers, officiate or admi∣nister Sacraments in Cathedrals or Parish Churches and Chapels.

6ly. Aaron the High Priest and his Successors, with his Sons and Jewish Priests Sacrafices, Priesthood, Altars, Vestments, were all temporary, typical, utterly abolished by the incarnation, passion, sacrifice, resurrection, ascention of our Lord Jesus Christ, (who they typiFIed, shadowed,) as inconsistent with, and not fit to be continued under the Gospel; as the Epistle to the Hebrews, Galatians, Ro∣mans, Collossians, Acts 15. and whole New Testament, all

Commentators on them, Old and New, resolve; espe∣cially Hebr. 7, & 8, & 9, & 10. Therefore these Vest∣ments may not, ought not to be revived, continued under the Gospel, unlesse we will revive the Aaronical Priesthood, High Priest, Priest, Levites, with their Sa∣crifice••, Altars, Tabernacle, Temple, and all other Levi∣tical Ceremonies, Vestments in specie, and renounce both Christ himself, with his Priesthood, Ministry, and the Gospel.

7ly. None were to put on or wear these holy Gar∣ments but Aaron and his Sonnes, who were all Priests by birth and succession, not election and ordination, as all Apostles, Bishops 〈◊〉〈◊〉 Ministers, Deacons were, and yet are; who being none of the Tribe of Levy, or Sonnes of Aaron by natu••al generation, can claim no Title by the Law to their Priestly Garments, much less by the Gospel, which thus expresly resolve••, Hebr. 7. 12, 13. For the Priesthood being changed, there is made of necessity a change also of the Law: For he of whom these things are spoken pertaineth to another Tribe, of which no man gave attendance at the Altar, and of which Tribe Moses spake nothing concerning Priesthood. An unanswerable Text against all Evangelical Bishops, Ministers, Deacons, claimes and pretences (especially being Gentiles, not Jewes by birth, and Christians by regeneration) to Aa∣ronical, Levitical Priestly Vestments or Ornaments; which Text I desire them all to answer at their lei∣sures.

8ly. If any allege,* 1.169 they onely use these Garments by way of allusion or imitation, not prescription.

I answer,* 1.170 1. That they have no Precept nor warrant in the Gospel for this their allusion or imitation, but direct Precepts, warrants, cautions against it, as inconsi∣stent with the Gospel, and Salvation too, Hebrews 6 & 7, & 8, & 9, & 10. c. 12. 27, 28, 29. c. 13. 10, 11. Col. 2. 14, to the end, Phil. 3. 2, 3. Tit. 1. 10, 11. Gal. 4. 30, 31. c. 5. 1, 2, 3, 4, 11, 12. Acts 15. 2ly. They have no President from the Apostles, or primitive Christians, Churches

for above 300. years after Christ.* 1.171 3ly. If our Bishops, Priests, Deacons will imitate them in their Garments, it must be in fashion, species, form, end, use, as well as matter and colour, the best, reallest imitation. Our Bi∣shops, (or the Pope, who pre••end themselves the High Priests Successors, though they can never prove it) must then wear a Brestplate, ephod, robe, broidered coat, miter, girdle, of the same materials, form as Aarons were. And our Pri••sts, Deacons, must wear fine linnen Ephods, Bree∣ches, Bonnets, and none but linnen, not‖ 1.172 woolen Garments on them, whiles they minister, nor any thing that may cause sweat; and lay aside all their Surplisses, Hoods, Gownes, Copes, Caps, Cassocks of wool, silk, satin, 〈◊〉〈◊〉, velvet, which now they use; else they do not imitate but prevaricate from this president. 4ly. Then none but Bishops, Mini∣sters, Deacons, nor any Scholars in Colleges, Halls, nor Singing-men, Choristers, and others not in sacred Orders, must wear Surplisses, as now they are enjoyned by the * 1.173 forecited Canons; since none but Aaron and his Sonnes alone were to wear these holy Garments.

5ly. All these their Garments must be consecrated in the self-same manner as theirs were, 1. By Moses the chief Civil Magistrate; not by† 1.174 Archbishops, Bishops, Priests or Presbyters. 2ly. With sprinkling of blood and holy anoynting oyle upon the Tip of their Ears, Bodies, Gar∣ments, after they were put upon their Backs, without any solemn Prayers, Holy-water sprinkled, or Crosses made on them, as their Episcopal Vestments, Surplisses, and Albees are now hallowed, not upon their bodies, but before they must wear or put them on.

Upon all which considerations, they must now quite disclaim these Texts of Scripture, and Aaronical, Levi∣tical Garments, as fatally destructive to those they contend for, upon what ridiculous reasons, similitudes, dissimilitudes, and mystical Monkish reasons and my∣stical significations, you may read in Al••uinus De Divi∣nis Officiis, cap. 38, 39. Honorius Augustodunensis in his Gemma Animae, lib. 1, 2. & Gulielmus Durantus in his Ru∣brick

to his Rationale Divinorum, lib. 3. De Indumen∣tis, seu Ornamentis Ecclesiae Sacerdotum, atque Pontificum, & aliorum Ministrorum; which I shall here at large insert in his own words for the Readers information, conviction, reformation, or shame of all over-eager Contenders for these Vestment, and Ceremonies, grounded upon most strange, absurd, fanatick reasons, allusions, and superstiti∣ous ridiculous mystical whimsies, frenzies, perversions of Scripture, which all sober Christians cannot but re∣ject with greatest contempt, though insisted on with much gravity and ferosity by some who would be repu∣ted the Chief Fathers, and Pillars of the Church.

IN quotidiano us•••• non est vestibus sacris utendum,* 1.175 ad notandum, quod sicut mutationem habitus secundum literam facimus, ita & secundum spiritum agamus. Non ergo cum vestibus communis vitae usu pollutis in sancta sa••ctorum ingrediamur, sed cum conscientia munda & vestibus mundis & sacris sacramenta tractemus, de Con. di. i. c. 1. Unde Stephanus papa de Con. di. 1. Vestimenta. Statuit sacris vestibus, non nisi in Ecclesiasticis & Deo dig∣nis officiis uti & Ezech. xl. iij. Non sanctificabant populum in vestibus suis. Habet ergo Hiero Religio. divina alterum habitum in Ecclesiasticis officiis, alii in communi usu, ut cuncto populo Christiano exemplum praebeat bonae con∣varsationis: quatenus loci prius sordes novi Christo siant homines. Exuit enim tunc sacerdos Veterem hominem cum actibus suis, & induit novum qui secundum Deum creatus est. Per vestes quoque quibus in sacris utimur tantum; non omnia sacramenta fore populo revelan∣da, intelligimus, xlij. dist. in mandatis. §. siq. iij. no∣lite. Et nota, quod tempore Ludovici Imperatori•• filii Ca••oli magni, Episcopi & Clerici cingula auro texta, ex∣q••isitas vestes & alia secularia ornamenta deposuerint.

Sacrae autem vestes à veteri lege videntur assumptae, praecepit enim Dominus Moy••••, ut faceret Aaron Sacer∣doti & filiis ejus vestes sanctas, in gloriam & decorem, ut loti, & sacris vestibus induti fungerentur officio in sacris.

Exo. xxviij xxxi xxxv. & xl. c. Docuit enim Dominus Moysem per. xl. dies facere Pontificalia & Sacerdotalia vestimenta Sacerdotibus, & Levitis suis ornamenta quo∣que & linteamina: sed & Maria texuit & fecit illa in u∣sum ministerii Tabernaculi saederis. Et Ecclesiasti. xlvij. dedit in celebrationibus decus, &c. Quaedam tamen ab Apostolis sumuntur, sed tam illae quam istae virtutes de∣signant, vel mysterium incarnationis. Sane Pontifex ce∣lebraturus exuit vestes quotidianas, & induit mundas & sacras. Et primo sandalia calciat, ut sit memor Domini∣cae incarnationis. Secundo, sibi ponit amitum, ut motus & cogitatus fauces & linguam cohibeat, ut fiat cor mun∣dum spiritum rectum percipiens in visceribus innova∣tum. Tertio, albam talarem, ut habeat mundiciam car∣nis perseverantem. Quarto, singulum, ut impetus luxu∣riae refrenet. Quinto, stolam in signum obedientiae. Sexto, tunicam jacentinam. i. coelestem conversatio∣nem. Septimo, superinduit Dalmaticam, id est sanctam religionem, & carnis mortificationem. Octavo, Ciro∣thecas ut declinat vanam gloriam. Nono, annulum ut diligat sponsam, i. Ecclesiam ficut se. Decimo, Casu∣lam, i. charitatem. Undecimo, sudarium, ut quicquid fragilitate vel ignorantia peccat ponitentia tergat. Du∣odecimo, pallium supponit, ut sftendat se imitatorem Christi qui langores nostros tulit. Decimotertio, mi∣tram, ut sic agat quod coronam mereatur percipere ae∣ternam. Decimoquarto, baculum, i. auctoritatem pote∣statis, & doctrinae. Et postea tabeta calcat, ut terram despi∣cere & amare coelestia discat. Omnibus autem praemissis vestibus induitur à ministris, quia ei ut vestes i••duat spi∣rituales angeli suff••agantur, vel quod vicarius est Chri∣sti, cui angeli ministrant & omnia serviant. R••••sus, pontifex versus aquilonem aspiciens, quamvis versus orientem seu versus altare si sit magis accommodum re∣spicere possit, tanquam advocatus & pugil cum hoste pugnatu••us antiquo, vestibus sacris, quasi armi indui∣tur, juxta Apostolum ut jam dicetur. Primo, sandalia pro ocreis, habet, ne quid maculae vel pulveris affectio∣num

inhereat. Secundo, amitus pro galea caput conte∣git. Tertio, alba pro lorica totum corpus cooperuit. Quarto, cingulum proarcu, sub-cingulum pro pharetra a••••••mit, & est sub-cingulum illud quod dependet a cin∣gulo quo stola pontificis cum ipso cingulo colligatur. Quinto, stola collum circumdat quasi hastam contra ho∣stem viprans. Sexto, manipulo pro clava utitur. Sep∣timo, casula quasi clipeo tegitur, manus libro pro gladio armatur. De cingulis etiam* 1.176 aliter dicetur infra. Haec itaque sunt arma quibus Pontifex vel Sacerdos armari debet contra spirituales nequicias pugnaturus. Nam ut inquit Apostolus: Arma maliciae nostrae non sunt carnalia: sed ad destructionem muniminum potentia. Et in alia Episto•• Ephes. vi. c. Induite vos, inquit, armatura Dei, ut posslitis stare adversus insidias dia∣boli. State ergo succincti lumbos vestros, in veritate, & induti lorica justitiae, & calciati pedes in preparatione Evangelii pacis, in omnibus sumentes scutum fidei, in quo positis omnia tela nequissimi ignea extinguere & galeam salutis assumere: & gladium spiritus, quod est Verbum Dei. Haec quidem armatura est praemissa septuplex vestis Sacerdotalis significativa, septiplicis virtutis Sacerdotis; & representativa Christi vestium, quibus indutus fuit ip∣se passionis, prout infra dicetur. Provideat ergo diligen∣ter Episcopus & attendat studiose Sacerdos, ut signum si∣ne significato non ferat, i. ut vestem sine virtute non por∣tet: ne forte similis sit Sepulchro à foris dealbato, intus vero omni spurcicia pleno. Quisquis, n. sacris indumentis ornatur & honestis moribus non induitur quanto vene∣rabilior apparet hominibus, tanto redditur indignior apud Deum: Pontificalem itaque gloriam non jam ho∣nor commendat vestium: sed splendor animarum: quoni∣am & illa quae quondam carnalibus blandiebantur obtu∣tibus ea potius quae in ipsis erant intelligenda poscebant: ut quicquid illa velamina in fulgore auri, in nitore gem∣marum & in multimodi operis varletate signabant, hoc jam in moribus actibusque, clarescat: cum & apud vece∣les reverentiam ipsa significationum species obtineret, &

apud nos certiora sint experimenta rerum quam enig∣mata figurarum, prout haec & alia in Pontificali, ubi agi∣tur de Episcopi consecratione leguntur. Sic itaque muni∣tus ad certamen cum spirituali nequiciae in coelestibus, & pro sedanda in subditos judicis ira ad altare procedit: & per consessionem diaboli renunciat Dominio, & seipsum accusat; populus vero quasi pro suo pugile oraturus in profestis diebus terrae prosternitur, dum autem ille orati∣ones & alia recitat, quasi totis viribus cum diabolo pug∣nat. Dum diaconus in jejuniis ante Evangelium casulam super humerum replicat, quasi gladium contra hostem vibrat. Dum Epistola legitur voce praeconis, imperatoris edicta dantur; cantus sunt tubicinae praecentore, chorum regentes sunt duces exercitum ad•• ••nam instruentes, quibus lascentibus alii subveniunt. Cantus autem se∣quentiae est plansus seu laus victoriae. Dum Evangelium legitur hostis quasi gladio vulneratur: aut exercitus post victoriam dispersus adunatur. Episcopus praedicans est imperator victores laudans, oblationes sunt spolia quae victoribus dividuntur. Cantus offertorii, est triumphus qui debetur imperatori. Pax autem in fine datur, ut po∣puli quies hoste prostrato insinuetur. Et deinde populus data licentia per ite Missa est, cum gaudio de victoria & pace obteuta ad propria redit. Celebraturus itaque Mis∣sam Episcopus aut Presbyter, indumentis suo ordini congruentibus se exornat & vestium cultui actionis quo∣que conveniant ornamenta, c. di. rationit. Circa quod no∣tandum est quod sex sunt indumenta Sacerdotibus & Episcopis communia, quia & sex sunt in quibus commu∣nis Presbyterorum & Episcoporum potestas consistit. Novem vero sunt ornamenta pontificibus specialia, quia & novum sunt in quibus spiritualis Episcoporum pote∣stas consistit. Per hunc Ergo communium & specialium indumentorum numerum, communitas & specialitas po∣testatum inter Episcopos & Sacerdotes significatur, de quo in parte praecedenti dictum est sub tit. de episcopo. Hoc etenim tam in novo quam in veteri testamento le∣gitur constitutum, ut Pontifices praeter communes ve∣stes

habeant speciales, sed ibi quatuor erant communes, & quatuor speciales prout dicetur sub tit. de legalibus indumentis, quod siquidem ratio mistica postulabat: nam illae datae sunt carnalibus & mundanis, quoniam quaternarius numerus convenit carni propter quatuor humores, & mundo propter quatuor elementa. Haec autem spiritualibus & perfectis data sunt. Nam senarius numerus qui perfectus est, quia redditur ex suis partibus, aggregatis perfectis convenit. Unde & sexto die perficit Deus coelum & terram, & omnem ornatum eorum; sed & cum in plenitudine tempore sexta venisset aetate, sex∣to die sub hora sexta redemit genus humanum. Senari∣us ergo numerus perfectus est, quo suo ordine numera∣tus perficitur. Nam cum unum duo & tres dicuntur, senarius numerus impletur; vel quia in tribus partibus dividitur, i. in sexta tertia & dimedia, vizt. in uno duo∣bus vel tribus. Novenarius etiam spiritualibus convenit, quia novem sunt ordines angelorum qui secundum pro∣phetam per novem gemmarum species designantur. Quindecim ergo sunt ornamenta Pontificis, quindecim virtutum gradus ipso numero designantia, quos per quindecim cantica graduum Psalmista distinxit. Vestes enim Sacerdotales virtutes significant, quibus debent Sa∣cerdotes ornari, secundum illud propheticum: Sacerdo∣tes tui induantur justitia & sancti tui exultent. Quae talares dicuntur, quia talus finis est corporis, per quod ostenditur quod non sufficit opus bonum inchoare nisi studeatur perseveranti fine compleri, prout sub ti. de tu∣nica dicetur. Sic ergo noster Pontifex plura quam octo induit vestimenta, quamvis Aaron non nisi octo habuisse legatur, quibus moderna succedunt, quod ideo est quoni∣am oportet justitiam nostram magis habundare quam Scribarum & Pharisaeorum, ut intrare possumus in reg∣num coelorum. Potest etiam dici, quod noster Pontifex octo habet à capite usque ad pedes: exceptis vestimentis pedum & manuum, scilicet amictum, albam, cingulum, & stolam, duas tunicas. casulam & pallium: vestimen∣tum potius pertinet ad nostrum quam ad Aaron, quia

nostris dictum est, euntes in omnes gentes, &c.

Denique praeter praemissas vestes sacris ordinibus & mi∣nistris deputatas, est & alia quaedam vestis linea quod su∣perpellicium dicitur, quo quibuslibet serviciis altaris & sacrorum vacantes super vestes communes uti debent, prout in sequenti ti. dicetur. Superpelliceum autem propter sui candorem, mundiciam seu puritatem casti∣tatis designat. Juxta illud, Omni tempore vestimenta, id est opera tua sint candida & munda, propter nomen vero suum carnis mortificationem figurat. Dictum est e∣nim Superpellicium, eo quo antiquitus super tunicas pellicias de pellibus mortuorum animalium factas indu∣ebatur, quod adhuc in quibusdam Ecclesiis observatur, representates, qd. Adam post peccatum talibus vestitu∣tus est pelliciis. Tertio, denotat innocentiam, & ideo ante omnes alias vestes sacras saepe induitur, quod divino cul∣tui deputari innocentiam vitae cunctis virtutum actibus super ponere debent. Juxta illud Psal. Innocentes & re∣cti adheserunt mihi. Quarto, propter sui latitudinem congrue charitatem designat. Unde super prophanas & communes vestes induitur ad notandum quod charitas operit multitudinem peccatorum. Quinto, prop∣ter sui formam quod in modum crucis formatur, passionem Domini figurat, quodque illud gerentes crucifigi debent cum viciis, & concupiscentiis: Fiunt autem Superpellicia in quibusdam locis de crismati∣bus lineis, quae ponuntur super infantulos baptiza∣tos, exemplo Moysi, qui de purpura & bisso, & aliis à populo in tabernaculo oblatis, fecit vestes quibus Aaron & Filii, ejus induerentur quum ministrabant in sanctis, Exod. xxxix. c. Est etiam & alia vestis quod pluviale vel cappa vocatur, quod creditur à legali tuni∣ca mutuata. Unde sicut illa tintinabulis, sic ista simbris insigitur, qui sunt labores & hujus mundi solicitudines. Habet etiam caputium, quod est supernum gaudium, prolixa est usque ad pedes, per quod perseverentia usque in finem significatur. In anteriori parte aperta est, ad denotandum, quod sanctae conversantibus vita pater ae∣terna

se•• quod eorum vita patere debet aliis in exem∣plum, xi. q. iij. non sunt in fi••e. Rursus per cappam gloriosa corporum immortalitas intelligitur, unde illam non nisi in majoribus festivitatibus induimus, aspicien∣tes in futuram resurrectionem, quando electi deposita carne binas stolas accipiente i. e. requiem animarum & gloriam corporum. Quae cappa recte interius patula est, & nisi sola necessaria fibula insuta, quia corpora spi∣ritulia sacta nullis animam obturabunt angustii••: simbri∣is etiam subornatur, quia tunc nostrae nihil deerit imper∣fectioni, sed quod nunc ex parte cognoscimus tunc cog∣noscemus sicut & cogniti sumus. Quidam au••em hae∣retici garriunt, nusquam reperiti in novo testamento, quod Christus vel Discipuli ejus praemistis vestibus indu∣erentur, reprehendentes nos temere, quia talibus utimur ornamentis, quoniam sicut Jo ait Dom. surgens de caena posuit vestimenta sua & postea alia nunquam accepit nisi sua. Nos vero, ut dicunt, plura alia quam vestimus re∣vestimus in missam qua caenam ipsam imitamur, & Do∣minus ab his qui volunt ambulare in stolis, nos cavere praecepit, dicens, Cavete à Scribis qui volunt ambulare in stolis; dicunt enim quod hoc facimus ut justiores & excellentiores populis appareamus, contra illud, Vos estis qui justificastis vos coram hominibus, Deus autem novit corda vestra, quia quod hominibus altum est, ab∣hominatio est apud Deum. Error autem iste ex prae∣missis apertissime confutatur. Legitur quoque Ezech. xlii. & xliv. Cum ingredientur sanctuarium meum & accedant ad mensam meam ut mihi ministrent & custodiant ceremonias meas, vestibus lineis induen∣tur, nec ascendet super eos quicquam laneum. Cum ingredientur atrium exterius ad populum, exuent se vestimentis suis in quibus ministraverant, & non sancti∣ficabant populum in vestimentis suis. Et nota, quod hostiarii, lectores, exorcistae & accoliti vestibus albis u∣tuntur, videlicet Superpelliceo, amicto, & alba, & bal∣theo, ut Angelos Dei ministros per castitatis mundiciam imitentur, & eis in carne gloriosa effecta spirituali quasi

in albis vestibus socientur. Inde est quod potius lineis vestibus utuntur, quia sicut linum multo labore ad can∣dorem perducitur, fic necessa est per multas tribulati∣ones ad Regni gloriam pervenire. In concilio Magon. xi. q. 1. Episcopus Presbyter, statutum est, quod Epis∣copus in ordinatione sua recipiat orarium baculum & annulum, Presbyter orarium & planetam; Diaconus o∣rarium & Dalmaticam; sub-Diaconus patenam & cali∣cem, & cum degradantur ea perdunt. Et in Concilio Toletano, xciij. di. Diaconus, in conventu statutum est quod Diaconus tempore oblationis tantum, scil. quan∣do legit Evangelium, utatur Alba & Dalmatica. No∣tandum quoque est quod vestes Evangelici Sacerdotis aliud designant in capite scilicet, in Christo; aliudque fi∣gurant in membris, quamquam & caput & membra Sa∣cerdoti••nomine nuncupantur: ad caput dicit Psalmigra∣phus: Tu es Sacerdos in aeternum secundum ordinem Melchisedech▪ Ad membra vero dicit Apostolus; Vos estis genus electum, regale Sacerdotium. Exponenda ergo sunt eorum mysteria. Primo secundum quod mem∣bris, consequenter secundum quod capiti scilicet Chri∣sto conveniunt, prout in quolibet capittulo distingue∣tur. De ornamentis autem & palleis & vestibus Eccle∣siae vel altaris, in prima parte dictum est, ubi agitur de picturis. Porro sex indumenta Sacerdotibus & Episco∣pis communia sunt haec; amictus, alba, zona, seu cingu∣lum, stola, manipulus, planeta. Novem vero pontifici∣bus specialia sunt haec, caligae, sandalia, succinctorium, tunica, Dalmatica, Chirothecae, mitra, annulus, baculus pastoralis. De quibus omnibus singulatim prose∣quimur, & etiam de sudario, & de pallio, & de co∣loribus quibus Ecclesia in Ecclesiasticis utitur indu∣mentis, & de legalibus indumentis sive veteris testa∣menti.

After which he prosecutes at large in sundry distinct Chapters, the reasons of instituting each of these particu∣lar Pontifical, Sacerdotal Vestments, and their mystical

tropological significations, with such frantick, ridicu∣lous conceits, and impious pervertings, wrestings of sa∣cred Scriptures, as would affect all consciencious sober Christians with grief and indignation, and others with more laughter than any Enterlude or Puppet-play. I shall only transcribe this Chapter De Alba, or the white Surplisse, the Vestment now most in question▪

POst amictum, camisiam sive albam Sacerdos induit; quae membris corporis convenienter aptata, nihil superfluum aut dissolutum in vita sacerdotis aut in ••is membris esse debere de∣monstrat. Haec ob speciem candoris mundiciam demonstrat; se∣cundum quod legitur; Omni tempore vestimenta tua sint candi∣da. Fit autem de bisso, vel lino, propter quod scriptum est, bissum sunt sanctificationes sanctorum. Est autem bis••us linum egyp∣tiacum. Sic••t enim linum vel bissus candorem quem ex natura non habet multis tonsionibus attritum acquirit per artem, sic & hominis caro mundiciam quem non obtinet per naturam, per exercitia bonorum operum multis cogitationil us macerata, sor∣titur per gratiam. Sacerdos ergo secundum Apostolum, castiget corpus s••um & in servitutem redigat, ne forte cum aliis prae∣dicaverit, ipse reprobus fiat. Habet autem alba capu••ium, quod est professio castitatis. Habet etiam linguam, quae significat lin∣guam sacerdotalem quae ligat contumaces & absolvit peniten∣tes. Rursus haec vestis quae in veteri sacerdotio linea, vel pedis grece, seu tunica talaris dicebatur, stricta fuisse describitur propter spiritum servitutis Judaeorum in timore. In novo vero larga est propter spiritum adoptionis in libertate qua nos Chri∣stus liberavit. Quod autem aurifrisium & gramata diversis in locis ac variis operibus ad decorem habet, illud insinuat quod propheta dicit in Psalmis, Astitit regina à dextris tuis in veste deaurata circa. varie. Rursus alba cingula stringitur, ut omnis voluptas carnalis astricta intelligatur, dicente Dont. Sint lum∣bi vestri praecincti. Manicae quoque tam albae quam etiam tuni∣cellae convenienter debent esse strictae, non minus laxae, ut laban∣tur & brachia nudentur, habentes in summitatibus aurifrisia, ad designandum aureos torques, quia brachia nuda beati Mar∣tini missam celebrantis miraculose decenter operuerunt, prout

in sexta parte sub ejus festo docetur. Per albam etiam qua cor∣pus à sursum usque ad deorsum tegitur, spes quem ex gratia provenit eccelesiae desursum, & ex meritis ecclesiae deorsum fi∣guratur. De hac Apostolus ad Roman viij. Spe salvi facti sumus. Quia vero usque ad talos descendit, perseverentiam designat, prout tactum est prope in prohemio hujus partis. Por∣ro, secundum quod capiti, scilicet Christo, advenit alba quae est lineum vestimentum longissime distans à tunicis pellitiis, quem ex mortuis animalibus fiunt, quibus Adam vestitus est post peccatum, novitatem vitae significat quem Christus & ha∣buit & 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 alba sicut nix, semper enim vesti∣menta Christi munda fuerunt & candida, quoniam peccatum non fecit, nec inventus est dolor in ore ejus. Haec etiam ve∣stis representat albam vestem in qua Herodes illusit Christo. Luc. xxiij.

In answer to this Popish chaff I shall only propound the Poets interrogation to the Readers of this irrational Rationale,

Spectatum admissi risum teneatis amici?

I now proceed to their second Scripture reason for the use of White Surplisses and Rochets,* 1.177 which is this, White, and white Garments are a sign or badge of holynesse, innocence, purity, joy and gladnesse, 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 Du∣rantus, Archbishop Whitguift, Mr. Hooker, and sundry other Writers argue.

To which I answer,* 1.178 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 Le∣prosy (the worst,a 1.179 uncleanest of all Diseases) a white scab, spot, skin, was a sign, symptome, consequent of the plague of Leprosy; whence it is recorded ofb 1.180 Miriam and c 1.181 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 Hypo∣crisie, especially in false Prophets, Priests and Clergy∣men, against whom Christ himself gives this descripti∣on, caution, Mat. 7. 15, 16. Beware of false Prophets, who come unto you in Sheeps cloathing (which is commonly d 1.182 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-cloath∣ing, (long* 1.183 white Surplisses, Gownes, Gassocks, Cloakes, as Bishops, Priests, Deacons use to do) which devour wi∣dows 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 rooms in Feasts, and the Chief Seats in the Synagogues: 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 i•• Heaven, and all ye are Brethren. Which Text our famous Apostlese 1.184 John Wickliffe and others applyed to the Popish Prelates and Clergy, their Surplisses and Vestments,f 1.185 as Thomas Waldensis, 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 with∣in they are full of extortion and excess. Thou blinde Phari∣see, cleanse that first within the Cup and Platter, that the out∣side 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 al∣so (in your long white Surplisses and Priestly Garments) appear righteous unto men, but within ye are full of Hypocrisie and Iniquity. Upon which account Paul stilesg 1.186 An∣nanias a whited Wall.h 1.187 3ly. Popes and Bishops them∣selves when they degrade any Clergy-man or Bishop for Heresie, 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 penance 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 Con∣gregation to their shame, by way, of punishment. Whence the Synods under Galo and Simon the Popes Le∣gats; the Synods of Paris* 1.188 forecited; and other Authors usually stile a Surplisse, Supplicium, a Penance or Punishment, because Offendors did Penance in a Sur∣plisse or White Sheet. Therefore Surplisses and white Garments even in Churches are a badge of Guilt, Infamy, as well as of Innocency, purity, and honour. 4ly. St. Hierome himself,i 1.189 and Caelius Rhodiginus out of him, censure the wearing of white Garments by Monks,k 1.190 as a badge of Luxury and Pride, not Innocency, purity or humility. And is it not so in Bishops, Priests, Deacons, who thereby will not only difference them∣selves from,l 1.191 but advance themselves above Lay Chri∣stians; 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, propitiare peccatis nostris, & ab omni servitute saecu∣laris 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,a 1.192 Stand and hold fast from henceforth that Place, whereof hitherto thou hast been heir by the succes∣sion of thy Forefathers, being now delivered unto thee by the

Authority of Almighty God, and all the Bishops and Ser∣vants of God; (clad in their Pontificalibus) and as thou seest the Clergy to come nearer unto the Altar (than others, in their white Rochets, Surplisses,) so remember, that in places convenient, thou give them greater honour. Fi∣nally if white Garments be a token of Innocency, puri∣ty, then Porters, Carters, Groomes, Virgins and Country Lasses, who usually go clad in White Frockes, Wast∣coats, Garments all the day, week, year long, should be more holy, innocent, pure than Bishops, Priests, Dea∣cons, who wear them only for a few hours in the Church, and are clad in Black Garments only all the day, week, year, which are as contrary to Innocency, purity, as white is unto black.

2ly. White is not alwayes a badge, or Garment of Joy, but oft times of Mourning and Grief, as in the Cases of pennance and degradations forecited; and in these ensuing Presidents.b 1.193 Alexander ab Alexandro,c 1.194 Bre∣mus andd 1.195 others record, that the Grecians, Spartians, Ar∣givi, Syracusians used to put on Albas vestes white Gar∣ments, when they mourned for their deceased Friends and Kings, in which they followed their Corps to their Graves, involved usually in white Winding sheets and Cere-cloathes; Plutarch, ande 1.196 Aretius out of him informs us, That the Roman Matrons, mourned in white Garments. Inf 1.197 China at this day the Nobles and better sort of Women use to mourn in White array; The bet∣ter sort ofg 1.198 Turks use to mourn in White; and in Ja∣pan White is a Funeral colour, Black a Festival. Yea,h 1.199 at this Day thei 1.200 Queens of France after their Husband Kings decease wear White Garments during their Widow-hood, in token of Grief and Retiredness: and in many places of England when any Maids dye before mariage, other Virgins use to accompany their Hearse to their Graves in white Wastcoats, Gloves, Ribonds; Therefore white Gar∣ments cannot be of themselves, a badge of Joy, Chear∣fullnesse, Triumph, for then white Winding-sheets should be, wherein we all inter dead Corps.

3ly. White Garments are no peculiar badge of Evan∣gelical Bishops or Ministers of the Gospel, and that only in Divine administrations; For as I never read that Christ or his Apostles, or the primitive Evangelical Bi∣shops, Ministers, Deacons, or for above 350. years after Christ used any such Vestments, Surplisses, Rochets in Divine administratious, which doubtlesse they would have done had they deemed them necessary, decent or expedient; so on the contrary, I read, 1. That the a 1.201 Tapyrae, Bactriani, Iberi, and other barbarous Na∣tions about Hyrcania, compell their Women to wear and walk abroad Albis Tunicis in White Coats, and short cut hair; when as the Men only wear Black Vestments, and let their Hair grow long. 2. That the Romans in their Circentian Playes had 4. Factions, clad in 4. several sorts of coloured Garments,b 1.202 (just like the Popish Priests and Prelates) ac∣cording to the four seasons of the year; to wit, in Green-coloured Garments, dedicated to the Spring: in Rose-colou∣red Vestments, devoted to the Harvest: in Violet-coloured, consecrated to Winter:c 1.203 and in White Garments, dedicated to Autumn, when men (as well as fruits and leaves) usu∣ally drop into their Graves. And that the Romans used to resort to, and behold their Playes, Toga Candida in a white Gown or Surplisse, which was no act of Religion, but Pastime. 3ly. That those who stood for any elective Offices among the Romans were usually clad in white Garments, from whence they were stiled Candidati, as Caelius Rho∣diginus proves at large out ofd 1.204 Titus Livius,e 1.205 Plu∣tarch, f 1.206 Pliny,g 1.207 Ʋlpian, Juvenal and others; which Candidatesh 1.208 usually bribed the People to gain their Voyces with mony, meat, drink, feasts, (notwithstanding many successive severe Lawes made against it) as too many Knights,

Citizens, Burgesses now use to bribe their Electors before and at every Parliamentary election, with Gifts, Feasts, and drunken entertainments, for which they deserve ex∣pulsion out of the House of Commons, far better than d 1.209 Thomas Long, who in the Parliament of 8. Elizabeth was expelled the Commons House, upon examination of his Case, only for giving the Maior of Westbury (in Wilt∣shire) 4. l. to be elected a Burgesse to serve in that Parliament for this his corrupt dealing (which was to poyson the very Foun∣tain it self;) and the Maior fined and imprisoned; whereas some now spend one, two, or three thousand pounds a piece in Countries to be elected Knights: and others one, two, three, four or five hundred pounds a piece or more to be chosen Citizens and Burgesses for the last, & this ap∣proaching Parliament, in Bribes, wine, ale, beer, tobacco, feasts, and drunken entertainments, (which will hardly produce a sober Parliament, and for which the Elements now mourn, yea drop down showers of Wrath upon us) for which bribery they well deserve to be cast out of the Parliament-house,e 1.210 and fined treble the value of their Bribes and Expences, to his Majesty; since the Pagan Ro∣mans were so just as by the Law of C. Petilius Tribune of the people, to impose a fine and penalty of ambition up∣on Q. Coponius, quod vini amphoram ei cujus suffragio ma∣gistratum petebat, dono dederat. And if his giving but a Quart or Pottle of Wine was reputed a Bribe deserving punishment, what do they demerit who give whole Tuns, Buts of Wine, and many Barrels of Ale, Beer to their Electors for their Voyces? Yea those Mercinaries who thus unworthily sell their Voyces, deserve to be for ever disabled to have any voyce in future Elections; and this Roman Law is now fit to be enacted among us, Ʋt in petendis honoribus, candidati sine toga ad Comitia descende∣rent, ne pecuniis in sinu reconditis tribuum suffragia mer∣carentur. 4ly. That the idolatrousf 1.211 Priests of Isis a∣mongst the Aegyptians, when they sacrificed to this Idoll, did shave their Crowns, and wear white Surplisses, Gar∣ments, (just as the Popish Priests do now) above a 1000.

years before Christians took up this fashion; and theg 1.212 Ro∣man Matrons in the Feast of their Goddesse Ceres, did an∣nually sacrifice to her, veste candida, in a white Garment, ut tunc Diis gratum esse censerent, si à laetis, nec à funere pollu∣tis celebraretur. 5ly. That theh 1.213 four Monks of St. Denis Abbey in France, who carry the Canopy over the viol of Holy Oyl (pretended to be sent from Heaven) at the French Kings Coronation, albis induti, are arrayed in white Surplisses and Rochets, though not in holy Orders. 6ly. That our Bishops themselves, and the Abbot for∣merly, but now the Dean of Westminster, at our Kings Coronation, stripping off his ordinary Apparel, put on him ai 1.214 Collobium, Dalmatica, or close Pall, linnen Gloves and Sandals, immediately after his consecrating, as they use to do on Bishops and Priests, of whose holy Vest∣ments, these are parcel. Either therefore they must ac∣knowledge our Kings to be Bishops and Priests as well as themselves, or disclaim these Vestments as proper or peculiar to Bishops, Priest and Clergy-men.

4ly. Admit white Garments, Rochets, Surplisses a Badge of Innocency, Purity, Holynesse, as is pretended, and therefore fit to be worn in time of Divine service and Sacraments by Bishops, Priest, Deacons, and other Ec∣clesiastical Persons; Then it will certainly follow from hence.

1. That all Christians whatsoever ought to wear white Surplisses, Rochets, Albees, as well as Popes, Archbishops, Metropolitans, Bishops, Arch-Deacons, Deans, Prebends, Priests, Ministers, Deacons, and o∣ther Church-men. 1. Because they are all equally purifi∣ed, washed from their sins externally by Baptisme, and inter∣nally by the blood of Jesus Christ, yea justified, sanctified, and made holy without spot or blemish; as well as any Prelates, Priests or Clergy-men whatsoever, Eph. 5. 25, 26, 27. Rev. 1. 5, 6. c. 7. 14. 1 John 1. 9. c 2▪ 1, 2. 1 Cor. 6. 11. Tit. 3. 5▪ Hebr. 10. 22. Psalm. 51. 7. Isay 1. 18. 2ly. Be∣cause they are all commanded to be pure, holy, blameless, un∣defiled in all manner of conversation, and godlynesse, even as

God is holy, as well as Clergy-men. Upon which account they are usually stiled Saints, holy men, holy brethren; and redeemed by Christ for his very end, that they should walk before and serve him in holyness and righteousness all the daies of their lives, 1 Pet. 1. 15, 16. Rom. 11. 49. c. 19. 2. c. 20. 7. 2 Pet. 3. 11. Eph. 5. 25, 26. Col. 3. 10, 11, 16, 17. 1 Thes. 5. 16, 23, 27. Hebr. 3. 1. Rev. 1. 5, 6. c. 3▪ 18. c. 7. 14. Lu. 1. 74, 75. Tit. 2. 12, 14. Rom. 1. 7. c. 6. 1. 4, &c. c. 8. 10, 11, 29, 30. Ephes. 4. 24. c. 1. 4. Phil. 1. 1. Philem. 5. 7. 2 Cor. 1. 1. c. 13. 13. Col. 1. 2, 4, 12, 26. Rev. 15. 3. c. 19. 8. Psal. 34▪ 1. Psal. 62. 8. Psal. 106. 3. 1 Tim. 2. 8. 3ly. Because they are all equally a chosen generation, a royal Priesthood, a holy Nation, a peculiar people, yea made Kings and Priests to God the Father by Jesus Christ, as much as Prelates and Clergy men, 1 Pet. 2. 9, 10. Rev. 1. 5, 6. c. 9. 10. c. 20. 6. Exod. 19. 6. 4ly. Be∣cause God is no respecter of Persons, (especially in his imme∣diate worship, service) but in every Nation he that feareth God, and worketh righteousness is equally accepted of him, Acts 10. 34, 35. 1 Pet. 1. 17. Ephes. 1. 6. 5ly. Because all the Saints and redeemed of Christ, have equally washed their gar∣ments, and made them white in the blood of the Lamb, and are arrayed in Spiritual (not Corporal) white garments, as well as Prelates and Priests, Rev. 3. 4, 5, 18. c. 6. 11. c. 7. 9, 13, 14. c. 19. 8. Therefore if necessary, decent expedient in Gods Divine service, all Lay Saints should wear them as well as Bishops or Clergy-men.

2ly. Then it will necessarily follow, that not only Prelates and other Clergy-men, but likewise all Christi∣ans should wear Rochets, Surplisses, and white Vest∣ments at all times, as well as in time of Divine Service, of Sacraments administrations; especially in all their pri∣vate Prayers, Devotions in their Closets, Houses, Fami∣lies, (where Bishops, Priests, Deacons themselves use not to wear them) and in all places as well as in Cathedrals, Churches, Chapels, since they ought to be alwaies holy, innocent, undefiled, white, pure in all their actions, conversa∣tions, showing as lights of the world in the midst of a polluted

and perverse generation, as 1 Ephes. 1. 4. c. 5. 26, 27. c. 4. 22, 23, 24. Phil. 2. 15. 1 Pet. 1. 15, 16. 2 Pet. 3. 11. and other forecited Texts resolve.

3ly. It was* 1.215 an antient custom in the Primitive Church (long before Bishops, Priests or Deacons wore white Rochets, Surplisses, and linnen Vestments) beginning before 300. years after Christ, and continuing near 1400. years space, or more, in most Christian Churches, to put on long white Robes, Surplisses, Garments, on all such Christi∣ans as were baptized, immediately after their Baptisme, in testimony of their Purification and washing from their sinnes in their Baptism, by the blood of Jesus Christ. Hence Lactan∣tius flourishing about 300. years after Christ, in his Book De Resurrectione Christi, hath this elegant expres∣sion,

Rex sacer, ecce tui radiat pars magna Trophaei Cum puras animas sacra lavacra beant. Candidus egregitur nitidis exercitus undi Atque vetus vitium purgat in amne novo, Fulgentes animas vestis quoque candida signat. Et grege de nived gaudia pastor habit.

This custom of apparelling Baptized Persons in white Robes and Garments, is likewise attested by Gregory Nazianzen Oratio 3. Ambrose De Sacramentis, l. 3. c. 1. and De his qui initiantur, c. 7, 8. within 370. years af∣ter Christ, and not long after by Olympidorus in Eccles. c. 9. Gregorius Turonensis, Hist. l. 9. c. 4. and our Venera∣ble Beda, Hist. Ecclesiastica Gentis Anglorum, l. 2. c. 14. where relating the History of our King Edwins and his Peoples conversation to the Christian Faith, and baptizing by Paulinus, Anno Christi 627. and of his Sons soon af∣ter, addes quorum primi Albati adhuc (that is, whiles clad in white Garments after their Baptisme) erepti sunt de hac vitae. Abbot Alchuvinus Scholar to Beda, and Tu∣tor to Charles the Great, describing the forms and Ceremonies of Baptisme about the year of Christ 800.

* 1.216 records, that the person baptized, after his baptisme, elevatur de fonte, ut per Gratiam surgat ad vitam. Deinde Albis induitur Vestimentis propter Gratiam regenera∣tionis, et castitatem vitae, et Angelici splendoris deco∣rem. Tunc sacro crismate caput perungitur & mystico tegi∣tur velamine, ut intelligat se Diadema Regni & Sacerdotis dignitatem po••tare, juxtà Apostolum, vos estis genus electum, Regale, Sacerdotale, offerentes vosmet ipsos Deo vivo hostiam sanctam & Deo placentem. Therefore they are entituled to wear white Garments, Surplisses, Rochets, as well as any Bishops or Priests whatsoever, who upon this ac∣count ought not to advance themselves above, or di∣stinguish themselves from other baptized Lay-Christi∣ans. ‖ 1.217 Rabanus Maurus, flourishing about 840. years af∣ter Christ, writing of the Formes and Ceremonies of Baptism, relates that after Baptism, a white Garment was delivered to every Person baptised. Post baptismum traditur Christiano Candida vestis, quae signat innocentiam & puritatem Chrstianam, quam post ablutas veteres maculas statio santae, conversationis immaculatam servare debet ad praesentandam ante tribunal Christi. Cujus verò renati Albis induuntur vestibus, ad mysterium resurgentis Ecclesiae futu∣rum. Ʋtuntur vestibus albis, ut quorum primae Nativita∣tis infantiam vetusti erroris pannus suscaverat, habitus secun∣dae regenerationis gloriae praeferat indumentum. The con∣tinuance of this custom in After-ages is attested by Vin∣centius Beluacensis, spec. Hist. l. 23. c. 145. Enfordiensis, c. 66. Aponius, l. 6. in Cantica Caut. the Century Writers, Cent. 8, 9, 10, 11, 12, 13. c. 6. Tit. De Ritibus circa Bap∣tismum, and to name no more, by our Thomas Waldensis, about the year of Christ 1420. Doctrinalis Tom. 3. Tit. 5. cap. 52. sect. 1, 2. De veste candida quam accipit bap∣tizatus, which he largely descants upon as a badge, of their Purification, innocency, washing away their sins, and making them as white as Snow, and putting on the Lord Jesus Christ, citing Rom. 12. Ezech. 16. Psal. 50. Exod. 24▪ Heb. 3. Mat. 12. Isaiah 1. Cant. 1. (all produced by him and other Papists, for Bishops and Priests, white

Rochets, Albees, Surplisses.) Dionysius Areopagita, Ori∣gen, Ambrose and Rabanus, to justifie this custom, from whence the Lords day, Easter week, and the Feast of Pente∣cost, on which Christians heretofore were usually bapti∣zed, and then clad in White Garments, were stiled Domi∣nica et feria in albis, and by our English Calanders, Nati∣on till this day, called White-sunday, and White-son∣tide, because all persons baptized on them, and Virgins too, were then usually clad in White Garments. Feria 2. In albis, hac hebdomada (to wit after Easter) vocatur, quod Sabbato sancto baptizati, vestem candidam, quam in baptismo acceperant gestare consueverint, ac in ea induti ac albati, usque ad alterum Sabbatum, quo solenni ritu albas deponebant, writes Learned* 1.218 George Cassander. If then this antient custom of Clothing all bap∣tized Persons in white Robes, Rochets, Surplisses, so long con∣tinued in the Churches of Christ, before any such Vest∣ments wore by Bishops, Priests, Deacons, grounded on the self-same Texts, reasons, and some better grounds than Bishops, Priests, or Deacons wearing these Gar∣ments, he now totally laid aside, (through the Pride, Usurpation of Popes, Prelates, Clergy-men, who appro∣priate them only to themselves by way of distinction from other Christians) without any scandal or preju∣dice to Religion; then à fortiori Bishops, Priests, Dea∣cons Rochets, Surplisses, and other Vestments, may be discontinued and laid quite aside as uselesse, superfluous, if not schismatical, dividing, discriminating Christians from Christians, and Clergy-men themselves from one another, raising many unnecessary contests, inconsistent with our Churches peace and unity.

6ly. If a white colour, or white Linnen Garments be badges of innocency, purity, chastity, and should mind those who wear them of, and excite them to these vir∣tues, as is pretended, then there is no need at all of white Surplisses, Albees, Rochets or Lawnsleeves for these purposes. For 1. every Bishops, Priests, Deacons, and other mans white Skins, (the natural Garment of

his Body, which he wears upon him all his life) or his white linnen Shirt, Wastcoat he wears day and night, all the week, year long; his white linnen Bands, Cuffs, Hand∣kerchiefs, and linings of his Dublet, Hose, or the white Sockes he usually puts on every day, and not puts off till night, his white linnen Night-cap, Sheets which he lyes down and sleeps in every night, the white linnen Napkins, Table-cloaths, Towells he daily useth the white bread, meat, milk, egges he eateth every meal; the white wax or Tallow-candles he burns; the white sealings, walls, he beholds in his House, Church, Chapel every day; the white Paper wherein he writes, and all the Bibles, Missals, Common-prayers, and other Books, Papers he reads written or printed; the white Corporals; Altar-cloaths he beholds at every Sacra∣ments; the white frocks of Porters, Carters, Millers Grooms, Hostlers they daily wear; the white Dublets of, men, Wastcoats, Peticoats, Aprons, linnen Mautles of every Woman, the white sleeps, beasts, foul, birds, snow, hail, wool, flax, or radiant light of the Sun, Moon, Stars, and via lactea in the Heavens, might abundantly mind every Bi∣shop, Priest, Deacon, (unless more dull and averse from purity, piety, innocency and sincerity than any other sort of Christians) and more effectually excite every Clergy-man, or pious, reasonable Christian, to innocency, puri∣ty, sincerity, than all their Albees, Rochets, Surplisses, or other Church vestments, which they wear only for a short season, not constantly all the day, as they do their other induments. And why white Rochets, Surplisses, Lawn-sleeves alone, should be badges, memorials of, or incen∣tives to purity, innocency, chastity; rather than all other white ordinary Vestments, Utensils, Meats, Creatures: or why Archbishops, Bishops, Priests, Deacons, and Cler∣gy-men alone should wear them, when as all wear white shirts, bands, cuffs, and other linnen Garments, as well as they, without distinction, no solid reason can be ren∣dered to satisfie any reasonable mans judgement, or con∣science.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

7ly. If White be a badge of Innocency, Holynesse, chastity, purity, as is pretended, then why should not Archbishops, Bishops, Priests, Deacons, and all Cathe∣dral-men wear white Hats, Caps, Gownes, Cassocks, Girdles, Doublets, Breeches, Stockings, Shooes, (but only black, red or russet Vestments as sundryp 1.219 Popish Councils, and our own Canons enjoyn them) as well as white Rochets, Surplisses, or Lawn-sleeves? Or why should they not wear only their shirts, instead of Surplis∣ses, Rochets, upon their Gowns, Cassocks and wearing Cloaths, or their Surplisses, Rochets, Lawn-sleeves under their other Cloaths, Instead of shirts? It was a witty Question aq 1.220 pratling Girle of seven years old demand∣ed of Doctor Laud when Bishop of London, arrayed in his white Lawn-sleeves and Rochet. Pray Ʋncle why do you wear your shirt upon your Gowne and Sleeves; when other men wear their Shirts under them? At which the Bi∣shop smiling, could return her no Answer but this, That it was the custom of Bishops to do it. And had she demanded of him further, how his white Sleeves & Rochet alone could be a badg of his universal Innocency, purity, sanctity when his Gowne and all the rest of his Garments were coal-b lack? or, whether his Innocency, purity, sanctity were not put off together with his Lawn-sleeves, Rochet, and laid quite aside till he put them on again? He could hardly have returned a satisfactory Answer to these Demands.

8ly. If Bishops and Clergy-men wear white Rochets, Surplisses in the Church only to distinguish them from the people, and others not in Orders. Then 1. no unor∣dained Singing-men, Parish Clerks, Choristers, Scholars in our Universities, should be commanded, as now, but prohibited to wear Surplisses in the Church. 2ly. Bi∣shops and Ministers respective Consecrations, Ordinati∣ons, presentations, inductions, installments to their Bi∣shopricks, & Benefices, perception of their Rents, profits, tythes, and their constant preaching, praying, officiating, baptizing, administring the Lords Supper, and dili∣gent

exercising of their Ministry in the Church, are suffi∣cient of themselves without any Rochet or Surplisse, to difference them from the people, Asr 1.221 good trees are best known by their fruits, not leaves: so are good, pious, holy Bishops, and Ministers of the Gospel, best known and distin∣guished from the Laity by their good fruits, by their diligent discharge of their Duties, Functions; their exemplary, transcendent Piety, Charity, Humility, Heavenly-mind∣ednesse, and by renouncing the Pomps, vanities, riches, honors of this present world, and all the sinfull lusts of the flesh, ac∣cording to their Baptismal vow, even as Pope Coelestine the 1. asserted long since in his Epistle to the French Bi∣shop, cited in the Title page. Thes 1.222 Council of Cal∣chuth under our King Alswoold, Anno 787. cap. 3. pre∣scribes this as the principal badge and duty of every Bishop, Priest, ut diligenti cura ad Gregem sibi commissum praedicet. The Councill of Clovesho, An 747. and the Ex∣cerptions or Canons of Egbert Archbishop of York, about the year 750. Decree: Ʋt unusquisque Episcopus & Sacerdos omnibus Festis & diebus Dominicis Evangelium Christi praedicet populo. Ʋt Episcopi nullatenus secula∣ribus negotiis, plusquam D••i servisiis (quod absit, as most have done) subditi existant, sed maxime curam anima∣rum habeant, ut secundum Apostolum, populum Dei suis ex∣emplis benè corrigant, & sanae quoque Doctrinae Sermo∣nibus instruant; bonis utique moribus, abstinentiae virtuti∣bus, justitiae operibus, doctrinae studiis adornati. Yea the t 1.223 2d. Councill of Cavailon, under the Emperor CHARLES THE GREAT, about the year 810. cap. 1, 2, 4, 5. decreed, according to the Decrees of the holy Canons, and the Doctrine of other sacred Scriptures; Ʋt Episcopi assidui sint in lectione, & scruten∣tur mysteria verborum Dei, quibus in Eccles••is Doctrinae ful∣gore splendeant, & verborum Dei alimentis animas sibi subditas saciare non cessent. Ʋt ea quae legendo persecutantur, opere compleant* 1.224 juxta illud, caepit Jesus fa∣cere & docere. Et memoria ferentibus mandatum ejus, ut faciant ea. Et quia non auditores legis sed factores ejus justi∣ficabuntur

Et ut Regnum Dei non est in sermone sed opere, sint subditis norma vivendi, ità videlicet, ut & verbis & exemplis populo ad aeternam patriam pergenti ducatum prae∣bent; Ʋt vita eorum & doctrina nequaquam discordent, sed quod dicunt, faciant, & quae faciunt docere studeant, et Prae∣dicatione assidua plebem admoneant, & falce justitiae à cre∣dentium mentibus vitiorum spinas eradicent, & verbi Dei semine agros mentis eorum ad faecunditatem perducant. Ʋt humilitatem atque religionem, & in vultu, & in opere, & in habitu, & in sermone demostrent. Ʋt juxta Apostoli vocem irreprehensibiles sint & moribus ornati, & nequaquam turpibus luchris deserviant,* 1.225 juxtà illud quod ait Scriptura; Nemo militans Deo implicat se negociis secularibus, ut ei placeat cui se probavit. The* 1.226 Bishops in the Council of Paris under Lewis and Lotharius, Anno 829. unanimously decreed. Sta∣tuimus pari voto, parique consensu, ut unusquisque nostrum dictis & exemplis, plebes parochiae suae attentius ad meliora in∣citens, studeat, easque ut se à malis cohibeant, &c. solicitè admoneant, cum itaque praedicatores sine cessatione popu∣lo Dei praedicare necesse sit, juxta illud* 1.227 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 exi∣gentibus, grassari perspexerint. Juxta illud quod Dominus per Ezechielem Prophetam loquitur, Ezech. 3. 17. &c. & c. 33. 7, 8, &c. Which is seconded by many other* 1.228 Coun∣cills in and after that age. Hence‖ 1.229 Odo Archbishop of Canterbury in his Constitutions about the year 943. cap. 3. De Officio Episcopi, admonished all Bishops and Pres∣byters, Quatenus cum honestate & modestia, bonis exemplis in sanctae religionis pietate praedicent, & populum Dei Doctrina sua erudiant & informent, ut suas Parochias omni anno cum omni vigslantia praedicando verbum Dei cir∣cumeant: Absque ullo timore vel adulatione cum omni fi∣ducia verbum Dei praedicare, Regi, Principibus populi sui, omnibus dignitatibus, & nunquam veritatem subter fuge∣re. Upon which considerations our famous Martyr * John Purny preached at Bristow, An. 1392. Quod quilibet

Sacerdos magis debet demittere Matutinas, Missam & Vespe∣ras, & caeteras horas Canonicas quam praedicationem verbi Dei, eo quod solum traditione humana ordinantur; and Nicholas de Hereford then publickly taught, Nullas est verè Praelatus, nec habilis ad Praelaciam nisi sit doctor et praedicator, which positions our un-preaching and rare-preaching Prelates then deemed Heretical, though the very doctrine of St. Paul, 1 Tim. 3. 2. 2 Tim. 4. 1, 2, 4, 5. Acts 20. 28. The discharge of these their Episcopal and Sacerdotal duties, would more adorn and demonstrate them to be Bishops and Ministers••, then all their Episco∣pal or Sacerdotal Vestments, wherewith they now load and make themselves more unable to discharge these duties. I shall close up this particular with the words of our famous John Wicliff, Dialogorum l. 4. c. 17. De ava∣ritia Cleri. f. 128. Sic intelligunt aliqui dictum Christi, Mat. 10. Nihil tuleritis in via, ne peram, &c. Non enim debent viri Apostoloci tardari cum alique temporali, quod vel eorum affectionem, vel occupationem, quo ad suum Officium impedi∣ret. Nuda autem & moderata habitio per vergam gestam in manibus potest intelligi. Ʋnde sicut oneratus multiplici vesti∣mento est saepè per hoc indispositus ad iter: sic (Epis∣copus & Sacerdos) oneratus temporalibus est saepè indis∣positus ad prodessendum Ecclesiae: Et ad istum sensum dixit Christus ubi supra, neque duas tunicas habeatis, & ista lex Christi est fundata in lege Naturae cum qua ne∣mo poterit dispensare: Therefore no Popes no Bi∣shops can dispence therewith, much lesse Decree a∣gainst it.

9ly. For the objected Text of Eccles. 9. 8. Let thy Garments be alwaies white: if taken only in a* 1.230 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 pur∣pose; If literally interpreted, it quite subverts the Ob∣jectors. For 1. It is universal, extending equally to all Lay-men and Clergy-men, not confined to Bishops, Priests, Deacons, and Ecclesiastical persons alone,

to whom white Rochets and Surplisses are appropria∣ted. 2ly. It is universal in respect of time and place ••oo, Let thy Garments be alwaies white, as well by night as by day; as well before and after Divine Service, Masse, Sacraments, as during their Celebration; as well out of Cathedrals, Churches, Chapels, as in them; as well in your eating, drinking, feasting, and private Family, or Closet devotions, as in the Cathedral or Parochial Church or Chapel, at Common-prayers or Sacra∣ments; to which times and places alone the wearing of Rochets, Surplisses, principally confined by Popish Councils, and our Bishops Canons, against the words of this Text. 3ly. This Text no wayes relates to Common prayers, Divine service or Sacraments in the Church, or to Bishops, Priests, Deacons; (not then in use) but to mens* 1.231 feasting & joyfull conversation out of the Church, as is evident by the next succeeding words, And let thy Head lack no oyntment. Live joyfully with thy wife whom thou lovest, all the dayes of thy Vanity, &c. and the words next preceding, Go thy way, eat thy bread with joy, and drink thy wine with a merry heart, for God now accepteth thy works. Therefore to apply it only to Divine service, Sacraments, and appropriate it to Bishops and Clergy∣men, their Rochets and Surplisses, is a most grosse a∣buse, and perversion of this Text, and thex 1.232 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 repug∣nant thereunto. 4. The words are in the Plural Number, Let thy Garments be alwayes white; Therefore Bishops, Priests, Deacons should alwayes wear white Hats, Gownes, Dublets, Stockings, Shooes, as well as white Rochets, Surplisses; yea wear their Rochets, Surplisses alwayes as they do their Shirts; not wear Black Goats, Gowns, Cassocks, Dublets, Hose at any time, and their Rochets, Surplisses only in the Church, as their* 1.233 Councils and Canons prescribe, point-blank against this Text, under severe penal∣ties. 4ly. The Roman Missals, Pontificals, and Gulielmus

Durantus prescribe the wearing of other coloured Gar∣ments, even in time of Masse, Divine service, and Sa∣craments, beside White, and the laying aside of White Garments in the Church it self on sundry Festi∣valls and dayes of publick worship. As namely blacke Vestments, (not white Rochets or Surplisses) all the Passion week before Easter, on dayes of Affliction, and Ab∣stinence for sinne, in Rogations, in Masses or Processions for the Dead, from Advent till the Vigills of the Nativity, and on the Feasts of Innocents; on which Day some used to weare Blacke, others Red; upon sundry other Lords dayes and Feasts they prescribe Bishops and Priests to wear Red, on other daies Green or Violet vestments, and White only on other Sundayes, Festivals, in the Celebration of Divine service and Administration of Sacraments; whence they style White, Red, Black, Green, the* 1.234 four Principal colours used by the Church; to which they reduce these five other Colours, used likewise in the Roman Church, viz. Scar∣let, Silken, Violet, Saffron, Rose-colour, producing se∣veral Texts of Scripture (miserably wrested by them) for to prove the use of all these respective Co∣lours 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 Eccle∣siasti••is utitur indumentis: Now this objected Text, Let thy Garments be alwayes White, routs all these Romish regiments of Black-coats, Red-coats, Green-coats, Blew-coates, Yellow-coats, Scarlet-coats, Silken-coats, Rose-coats, at once, and White-coats too, as appropriated onely to Churches, Divine service, Sacraments, Bishops and Ec∣clesiastical Persons. Therefore they must henceforth ei∣ther renounce this their objected Text, or all these their sacred Vestments and foreceited Robes, to which they are so much devoted.

The third Scripture Argument for the necessary use of white Rochets, Surplisses in Divine service and Sa∣craments

administration, is from Dan. 7. I beheld till the thrones were cast down, and the Antient of dayes did sit; WHOSE GARMENT WAS WHITE AS SNOW, and the hair of his head like the pure wool, &c. compared with Mat. 17. 2. Mark 9. 3. Luke 9. 3. Jesus taketh Peter, James and John and bringeth them into a high mountain apart, and was transfigured before them, and his face did shine as the sunne, and his Garment was WHITE as the light: (so Matthew) And his rayment became shining, exceeding WHITE as snow, so as no Fuller on earth can white them; so Mark records it: Ergo, Bishops, Priests, Deacons must wear white Rochets and Surplisses in time of Divine ser∣vice and Sacraments in all Churches, Chapels, is but a ridiculous Non sequitur.

For First, That Text in Daniel relates onely to Christ sitting on the Throne as a Judge, at the end of the world, not officiating as a Priest in the Church. Ergo, all Judges must wear white Robes, Surplisses when they sit on judgement, is a better inference thence, than that Bishops, Priests, Deacons must wear them when they mi∣ninister 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 Ro∣chets and Surplisses, when they celebrate Divine ser∣vice or Sacraments. Thirdly, Our* 1.235 Saviours Transfigu∣ration was miraculous, not ordinary; but once, not weekly; in a high mountain apart, not within a Tem∣ple, Synagogue, Church, Cathedral, before three onely of his Disciples, not the whole congregation or multi∣tude: and his ordinary wearing garments miraculously became white and shining as the light, not as linnen; and so exceeding white as no Fuller on earth can white them, and that onely during this transfiguration, not afterwards. Therefore this miraculous President gives not the least shadow of warrant or president for Bishops, Priests, Deacons ordinary wearing white Rochets or Surplisses when they read Common-prayer, or administer Sacra∣ments in Churches; And they might, like Christ, for∣bear

such white garments, till by miracles their faces become shining as the Sun, and their black, ordinary wear∣ing garments become as white and shining as his. Fourth∣ly, Our Saviour never put on a white Garment, Robe or Rochet whiles he publickly prayed, preached upon earth; nor yet when he was thus transfigured in the mount, nor did Peter, James or John, who were present at, and witnesses to his transfiguration, nor any other of his Apostles we read of, wear any white Rochets, Surplis∣ses, or linnen vestments when they preached or cele∣brated the Lords Supper, or Baptisme in imitation of our Saviour white shining Garments, neither were they or their garments thus transfigured or made white when present at Christs transfiguration, or afterward. Therefore Bishops, Priests, Prelates upon all these ac∣counts, should henceforth lay aside these vestments, since Christ himself and his Apostles never used them; and no longer wrest our Saviours miraculous transfigurati∣on, and these sacred Texts, beyond all bounds of reason, modesty, Christianity, to maintain their own Popish su∣perstitious inventions, and abuse the ignorant vulgar with such grosse delusions, which all judicious sober Christians must either abominate or deride.

The fourth plea insisted on for Bishops Rochets, and Priests white Surplisses in time of Divine service and Sacraments, is that of Matth. 28. 3. and Mark 16. 5. At the time of Christs resurrection, an Angel of the Lord descen∣ded from heaven, rolled back the stone from the Sepulchre and sate upon it: His countenance was like lightning, and his rayment WHITE as snow. And his Disciples saw a young man (to wit this Angel in a young mans shape) sitting on the right hand of Christs sepulchre, cloathed in a long WHITE garment: who said unto them, be not afraid, for ye seek Je∣sus of Nazareth which was crucified: he is risen, he is not here: Ergo, Bishops, Priests, Deacons must weare white Rochets or Surplisses in Divine administrations.

I answer, First, That the Person thus clad in a long white garment, was an Angel of the Lord descending from

Heaven, not a Bishop, Priest, Deacon or Minister. Se∣condly, His long white Garment was no Rochet nor Surplisse. Thirdly, He wore it not at all in any Temple, Church or Synagogue, but once at or in our Saviours Sepulchre. And that but once, at his miraculous re∣surrection, not constantly or ordinarily: Fifthly, To roll away the stone, and instruct Christs Disciples of his resurrection, not to say Mass, preach, or read Common Prayer, or administer the Lords Supper. Sixthly, The Dis∣ciples who saw him thus clad never imitated his white garments while they lived, much less should Bishops and Priest (who never saw him) after their decease, without warrant from Christ, the Angel or Disciples. The self same Answer serves to the Objection from Acts 1. 10▪ where two Angels in the shape of men stood by the Disciples in WHITE apparel, whiles they behold Christs ascention into heaven, and spake the words there recorded to them: which Waldensis, Durantus and others impertinently alleadge, for the use of long white Surplisses, vestments, or Rochets of Bishops and Priests in the Church.

5. The Fifth Text produced is that of Rev. 3. 4. Thou hast a few names in Sardis, which have not defiled their garments, and they shall walk with me in WHITE for they are worthy. Ergo, Bishops must wear white Rochets and Surplisses in time of Masse and Divine Service: Acute Logick, worthy of laughter rather then reply.

For 1. These few persons in Sardis were neither Bi∣shops 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 C••urch, but to others:) Therefore if any argument may be hence deduced for the use of Rochets or Surplices, it is, that Lay Saints who have not defiled themselves with sins corruptions of the times, but kept themselves unde∣filed, must wear Rochets and Surplices, not temporizing Bishops or Priests. 3. They are promised, hereafter to walk in white with Christ in heaven, and that by way of reward, witnesse ver. 5. He that overcommeth the SAME SHALL

BE CLOATHED IN WHITE RAYMENT, and I will not blot his name out of the book of life, but I will confesse his name before my Father and his Angels; not comman∣ded to say Masse, or Common-Prayer in the Church on earth by way of duty, ministry or distinction from o∣ther Saints. 3. The white garments here meant, are on∣ly the robes of eternal glory in heaven; not white Ro∣chets, lawn sleeves, or material Surplisses, as the abusers of this Text pretend and must acknowledge.

6. The sixth Text produced for Surplisses and Ro∣chets is Rev. 4. 4. And round about the throne, were twenty four seats, and upon the Seats I saw twenty four elders sitting CLOATHED IN WHITE RAYMENT, and they had on their heads crowns of gold. Ergo, Bi∣shops must wear white Rochets, Miters of gold, and Priests white Surplisses.

The sequel is denyed. 1. Because there is no Bishop but only Elders mentioned in the Text. 2. These Elders are but twenty four, and they only had white rayment. 3. They sate in heaven upon Thrones in their white robes, not in any Church or Cathedral on earth. 4. They sate constantly in those white vestments, and never did put them off. 5. They had no other rayment on them but these white robes: Therefore all Bishops and Priests, if they will be like these Elders, and pursue these presidents, must wear no black doublets, cassocks, gowns, cloaks, Wastcoats, but only white Rochets, Sur∣plisses as they did. 6. They sate in them upon Thrones, and had all crowns of gold upon their heads: If this then be a president for our lordly royal Prelates, and Cler∣gyes punctual imitation, they must all sit upon thrones with golden crowns on their heads, like Kings, as well as with white Rochets, Surplisses on their backs like Prelates and Priests; which I presume they yet dare not do, and his Majesty with his Nobility will not now suffer, should their pride and ambition prompt them to it.

7. The seventh president insisted on is, Rev. 6. 9, 10, 11. Where St. John saw under the Altar, the souls of them

that were slain for the word of God, and for the testimony which they held, &c. and WHITE ROBES were given to every one of them.

If any consequences can be hence deduced, they are only these. 1. That those Saints and Laymen, who suf∣fer martyrdom for the word and testimony of God on earth, shall have white robes, not of fine linnen, but of eternal glory, given them by God for a reward in Heaven. Not that Bishops and Priests alone, which were never slain nor martyred for Christ, and none else but they must now wear white Rochets and Surplisses, on earth.

2. These Souls lay interred, crying to God from un∣der the Altar, to avenge their blood on them that dwell on the earth. therefore they are no presidents or warrant for Bishops or Priests to wear Surplisses or white Ro∣chets when they officiate at or upon their new erected Altars, and dispence Christs Body and blood sacramen∣tally to their people, in their Cathedrals and Parish Churches. 3. These white robes were not material ones, made of ••awn or linnen by semstresses, nor bought with money; but spiritual and heavenly, made, and freely given unto them by God himself: therefore Bishops and Priests who contend for material Rochets and Sur∣plisses 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, CLOATH∣ED WITH WHITE ROBES, and palms in their hands. And cryed with a loud voice, Salvation to our God which sitteth upon the throne, and unto the Lamb, &c. And one of the Elders answered saying unto me, what are these WHICH ARE ARRAYED IN WHITE ROBES? and whence came they? And I said unto him, Sir, thou

knowest: and he said unto me, these are they which came out of great tribulation, and HAVE WASHED THEIR ROBES, and MADE THEM WHITE IN THE BLOOD OF THE LAMB; Therefore are they before the throne of God, and serve him day and night in his Temple, &c. And the seven Angells came out of the Tem∣ple, having the seven plagues, CLOATHED IN WHITE, and having their breasts girded with golden girdles. And I saw heaven opened, and behold a white horse, and he that sate upon him was cloathed in a vesture dipt in blood, and his name is called, the Word of God. And the Armies which were in heaven followed him upon white horses, CLOATHED IN WHITE LINNEN, FINE AND CLEAN. Ergo, Bishops and Priests, ought alwayes to wear white Ro∣chets and Vestments in time of Mass, Sacraments and Divine service.

Can any wise men or fools either, forbear laughter at such a ridiculous conclusion from these premises, as Durantus, Walden with other Papists, and some of our own Prelates and Ceremony-mongers deduce from them with great seriousnesse, but little candor and so∣briety.

Especially if they well consider, 1. That those arrayed in white Robes, Rev. 7. 9, 13, 14. were not Bishops, Priests or Ecclesiastical persons alone, or under any such capacity; but a great number which no man could number, of all Nations and kindreds and people, and tongues. Therefore if any proper consequence can be hence de∣duced in relation to white Rochets or Surplisses, it is on∣ly this, That all sanctified, regenerate Christians, Saints, of what nations, kindred, people and tongues soever, ought to wear white Rochets and Surplisses.

Secondly, All this innumerable multitude of all na∣tions and people thus cloathed with white Robes; stood clad continually in them before the Throne and Lamb, serving God in them day and night, and never put them off, having no other Vestments besides, vers. 15, 16, 17. Therefore if this Text be pressed home, in relation to

Bishops, Priests, Ministers, they ought alwayes to wear their Rochets and Surplisses day and night, but not vest∣ment else, and never to put them off; and alwayes to stand before God in his Temple day and night, as these Saints did but never to sit in their Thrones, Stalls, Pues, nor yet to kneel as they now usually do.

Thirdly, that Bishops and Priests ought alwayes to have palms in their hands, as well as long white robes and Rochets, on their backs in the Temple, because all these white Saints had so.

Fourthly, These Saints white robes wherewith they were clad, were only spiritual, not corporal or materi∣al; even their white and immaculate holinesse by the washing away of their sins in the blood of Christ; as is evident by the Text, these are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb, compared with Rev. 1. 5. Ephes. 5. 27, 28.

Fifthly, The seven Angels comming out of the Tem∣ple 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 con∣stantly clad in their white robes, as well out of the Temple as in. It will be no great honour to them to be thus arrayed, since they only carried the Plagues, and poured out the viols of Gods wrath upon the earth, when thus arrayed.

Sixthly, If the last Text be truly inforced, it will thence most properly be inferred, That Bishops, Priests and Clergy-men should alwayes ride and march about upon white Horses, cloathed in clean and fine white linnen, not on black or bay Horses, nor in black Cano∣nical 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 fol∣lowing Jesus Christ, (the Word of God) should do the like, rather then that they should only say Masse, read

Common-prayers, Preach, administer the Sacraments in fine white linnen Garments, Rochets, Surplisses, in their Cathedral or Pari••h Churches, wherein they ne∣ver use to ride on Horses, but onely out of them. These are all the Scriptures produced for the justification of the use, conveniency, and decency of Bishops Rochets, and Clergy-mens Surplisses; which though alledged with very great gravity and seriousnesse, by chose who pre∣tend 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 La∣bourers, Workmen, Servants, set themselves to their occupations and work, they constantly put off their outward wearing Garments, and ordinary wearing cloaths, as impediments thereunto, that yet Popes, Bi∣shops, Deacons, Ministers, when they are to officiate and labour in the work of their Ministry, should put on far more garments on their backs, than they had on be∣fore, contrary to the Apostles practice, and our Savi∣ours command, who bid them when he sent them forth to preach, Mat. 10. 10. Mark 6. 9. Luke 9. 3▪ Not to provide, or put on two Coates apiece: which would hinder them in their Ministery. We daily see Watermen, when they intend to row and ply their Oars, that Carters, Threshers, Mowers, Reapers, Car∣penters, Masons, Bricklayers, Carriers, Tanners, But∣chers, Fullers, when they buckle themselves to their respective works; Footmen, when they travel or run a race; yea, Noblemen, Gentlemen, and others, when they seriously set themselves to their very recreations in the Tennis-Court, or Field, dousually strip them∣selves to their very Shirts or Wastecoats, that they may more vigorously pursue their work, callings and recreations. And why Bishops, Priests, Deanes, Pre∣bends,

Archdeacons, Ministers, Deacons, should not do the like when they are to discharge the work of their Ministery; but on the contrary, load themselves with Cassockes, Gowns, Copes, Surplisses, Rochets, Girdles, Planets, Palls, Chymeres, Pectoral Crosses, Hoods, Caps, Miters, Crosiers, or three or four more Vestments than they had on before, seems a riddle unto all who seriously consider it; of which no other true, solid rea∣son can be rendered, but that they intend to loyter, or do their work coldly, negligently, or by halves, rather than vigorously, zealously to pursue it. This experience it self sufficiently manifests to be the genuine reason; for ever since Popes, Archbishops, Bishops, Deanes, Chapters, and other Clergy-men (contrary to the Apostles, pri∣mitive Bishops, and Ministers practice) have loaded themselves with Cassockes, Gownes, Copes, Palls, Ro∣chets, Miters, Surplisses, Hoods, and other superfluous Vestments, they have been very negligent and remisse in preaching, (the principal work of their Ministe∣ry) in administring the Sacraments, fasting and pray∣ing too, which they translate to their Curates and Cho∣risters:* 1.236 Yea, Popes, Patriarchs, Archbishops, Bishops, Deanes, Prebends, who have greater Honours, Reve∣nues, and more variety of Vestments on their backs than other Ministers, usually have been, and still are, lesse frequent, diligent, zealous, fervent, and more cold, frozen, sloathfull, in preaching, praying, and the work of the Ministery, than the inferiour Clergy, and poorest Curates; it being a general observation, that poor Country Curates, Lecturers, Ministers, who have small Pensions, Benefices, and scarce money in their Purses to buy a Cassock, Gown, Hood, Surplisse, or Canonical Coat, do Preach, Fast, Pray, read Divine Service, baptize, administer the Lords Supper, Cate∣chise, visit the sick more frequently in one year, than Popes, Archbishops, Bishops, Deanes, Canons, and other rich Pluralists in ten or twenty years space.

It is a common observation, that the forehorse in

the Teame, which carries all the Plumes, Bells, trap∣pings, usually draws and works the least; that Sumpter Horses, which carrie Kings, Nobles, Judges, Prelates, Commanders Robes, Vestments, when they travel, are more slow in their pace than Hackney horses, which bear no such lumber; that Officers and Souldiers who are most loaden with multiplicity of offensive or defen∣sive Armes, are slowest of all others in their march, like David in Sauls heavy armour, 1 Sam. 17. 38, 39, 40. yea, most unweldy, unserviceable when they come to fight; that the little Creepers, not the great Brasse shining Andirons, bear all the Wood, and heat of the Fire: And is it not so with Bishops & Clergymen? the more rich, great, pompous they grow, the more Pontifical or Priestly vestments they wear, the less spiritual work and service they perform; yea, so sloathfull are they (for the most part) in the* 1.237 work of the Lord, wherein they should alwayes abound; that instead of sweating in the Lords Harvest, they put on double or trebble the cloaths they had before, when they are to read, preach, pray, or administer the Sacrament, to keep them from freezing, even when they are at their harvest labour. God preserve his Church from such cold, frozen, unzeal∣ous, lazy Workmen, and* 1.238 send forth more painfull Labo∣rers (not so muffled up in variety of vestments) into his Vineyard and Harvest. Nothing more (that either I know or have read) can be objected for these Surplisses and superfluous Church Vestments, but their pretend∣ed Antiquity and usage in the Church.

To which I answer, 1. That they were neither known to,* 1.239 nor used, nor prescribed by Christ himself, the antient of dayes, nor by his Apostles, nor by the primi∣tive Christians, Bishops, Ministers, Deacons, for above three hundred years after Christ; therefore they are all but modern Novelties, in respect of Apostolical, real, pri∣mitive antiquity; and so rather to be decryed, rejected as Innovations, then approved for their pretended, not true Antiquity, as well as other* 1.240 old Popish Prelates.

2. For their pretended Decency, I have not only read many learned, discreet, consciencious, sober Scholars Treatises, censuring them as undecent as well as super∣fluous; but heard some Ladies, Women, yea Children, deride them as meer antick disguises.

3. If Tertullians Book de Pallio, or 2 Tim. 4. 13. may be umpire, a cloak will be more ancient, decent for a Mi∣nister, Bishop, Christian, then a Rochet or Surplisse.

4. Antiquity is no plea at all in point of Vestments, whose forms, fashions,‖ 1.241 matter, are alwaies various, mu∣table with times and places; whence the Holy Ghost him∣self useth this expression in sacred Writ,* 1.242 As a Vesture shalt thou change them, and they shall be changed, but thou art the same. That English man or woman who should now take up or retain the Garments, fashions used in A∣dams, the Britains, Saxons, Danes, Normans times; or but in the Reigns of King Edward the third, fourth, fifth, sixth, Henry the eighth, Queen Elizabeth, or King James, would be reputed a Cynick, Fantastick, or Fana∣tick (especially at Court) and the very boyes in the streets would shout at them. Why then should not Bishops and Ministers Rochets, Surplisses, Church Vestments be as changeable as other mens Garments, or their own ordi∣nary wearing cloathes, which they all change with the times? We know by experience, that all Nations, Manners, Laws, Governments, Governours, Customs, Languages, are variable, yea changed with times and occasions; that all things under the Sun are subject to variation; why not then these Ecclesiastical Vestments, about which there have been formerly so many frequent and sierce contentions, for our Churches and King∣doms peace? Our very humane bodies (and Bishops, Mi∣nisters bodies too, as well as others) are daily subject to alterations: from infancy to youth, from youth to man∣hood, from manhood to age, yea to old age, from health to sicknesse; and shall Bishops or Priests Vestments only be immutable? though originally grounded on Popes Decrees; instituted by them to adorn their exploded

Sacrifice of the Masse, and Altar-services, and founded upon strange perversions of sacred Scriptures, or most absurd, ridiculous, monkish, fanatick Reasons, mystical significations, crochets, and the pretended transub∣stantiation of the Bread and Wine into Christs natural body & blood, which all Protestants cannot but disclaim.

Since therefore what the Apostle concludes of meats, is likewise true of all these Vestmets:* 1.243 But meat (a Ro∣chet, Surplisse, Hood, &c.) commend us not to God; for nei∣ther if we eat (or wear them without scandal to others) are we the better; neither if we eat (or wear them) not, are we the worse. Let all Bishops, Ministers, Christians, upon the consideration of the premises, henceforth take up the same Apostles resolution and inference from thence, recorded for their imitation: But take heed lest this liberty (or power) of yours, become a stumbling block to those that are weak; and through thy knowledge shall the weak brother perish, for whom Christ dyed? But when ye sin so against the Brethren, and wound their weak consci∣ences (by using or imposing these Garments on them, with rigor, against their wills and judgements) YE SIN AGAINST CHRIST; Wherefore if meat (much more then if wearing these pontifical, Sacerdotal Vestments) offend, or make my brother to offend, I will eat no flesh (much lesse wear or impose all or any of these Church Vest∣ments) whilst the world standeth, lest I make my brethren to offend. And seeing these old Proverbs are most true, inserted into the Canon Law it self,* 1.244 Cucullus non facit Monachum, non item Isiacos linostola; aut Sacerdotes amictus linei: Non Cathedra sacerdotem facit, sed Cathedram sacer∣dos; nec locus seu vestis sanctificat hominem, sed locum & vestem homo. Upon which considerations, the* 1.245 fourth Council of Carthage, Can. 15. & 45. decreed, Ʋt Episcopus vilem supellectilem, & mensam ac victum pauperem habeat, & dignitatis suae authoritatem, FIDEI & VITAE MERITIS QƲAERAT, NEC VESTIBƲS NEC CALCEA∣MENTIS DECOREM QƲAERAT, (which is since in∣serted by Gratian into the body of the Popes Canon Law,

though he truly addes in his Glosse, Hoc hodie non tenet quia modo habent amplas possessiones.) I shall heartily, humbly, and importunately beseech all Bishops, Mini∣sters, Deacons and Christians whatsoever in general, and all true members of the Church of England in speci∣al, upon serious perusal of all the premises, from henceforth, not with the Roman Pontifical or Duran∣tus Magno Conatu Nugas agere, as Popes, Popish Pre∣lates, Priests, Fryers, and little children use to do; nor yet to place the least holinesse, piety, necessity, or indispensible expediency in the use or wearing of Epis∣copal and Sacerdotal Vestments, in celebration of Di∣vine-service and Sacraments; nor any longer rigorously to impose, or unchristianly to contend about them, they being just like accidents in relation to the substance of Gods worship and true Religion, which may be as well absent as present, without destruction of, or prejudice to either; but rather seriously to fix all their meditati∣ons 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 endea∣vour to put off those old filthy rags of fin, and put on all those spiritual Garments, Armour, Graces, which the Gospel it self in direct terms enjoyns them to put on, and that under pain of eternal damnation, in these ensu∣ing texts (wherewith I shall conclude) about which there will, there can be no disputes, Rom. 13. 12, 13, 14. Let us therefore cast off the works of darknesse, and put on the Armour of light: Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wanton∣nesse, not in strife and envying; but PƲT YE ON THE LORD JESƲS CHRIST, and make no provision for the fl••sh, to fulfil the lusts thereof, Ephes. 4. 22, 23, 24. That ye put off concerning the former conversation, the old man, which is corrupt, according to the deceitful lusts; and ••e renewed in the spirit of your mindes; and that ye put ON THE NEW Man, which after God is created in righte∣ousnesse

and true holinesse. Ephes. 6. 11, &c. PƲT ON THE WHOLE ARMOƲR OF GOD, that ye may be able to stand against the wiles of the Devil: Stand there∣fore, having your loins girt about with truth, and having on the breast-plate of righteousnesse, and your feet shod with the preparation of the Gospel of peace; Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the Devil: And take the helmet of salva∣tion, and the Sword of the Spirit, which is the Word of God: Praying alwayes, WITH ALL PRAYER AND SƲPPLICATION (not with common or Canon pray∣er alone, to which too many now confine themselves and others) watching thereunto with all perseverance and supplication for all Saints. Col. 13. 12, 13, 14, 15. PƲT ON therefore (as the Elect of God holy and beloved) bow∣ells of mercy, kindnesse, humblenesse of mind, meeknesse, long-suffering, forbearing one another, and forgiving one another, if any man have a complaint against any, even as Christ forgave you, so also do ye: And above all these things, PƲT ON CHARITY, which is the bond of perfectnesse and let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankefull: Let the Word of Christ dwell in you richly in all wisdome, teaching and admonishing one another in Psalms and Hymns, and Spiritual Songs, singing with grace in your hearts to the Lord: And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Fa∣ther through him. The putting on of all these Evange∣lical WHITE sacred garments, the using of such Church prayers and musick, in all Cathedrals, Colle∣giate and Parochial Churches, by our Bishops, Ministers, Deacons, and others; and the abandoning all Papal, unevangelical,* 1.246 illegal, dangerous Oaths of Canonical obe∣dience from Ministers to Bishops, not warranted by Law or Gospel, (thus censured, inhibited, by the whole second Council of Cavailon, under Charles the Great, about the year 812. cap. 12) Dictum est de quibusdam fra∣tribus, quod eos, quos ordinaturi sunt Iurare cogant,

quod digni sint, & contra Canones non sint facturi, et obedientes sint Episcopo, qui eos ordinat, & Ecclesiae, in qua ordinantur: Quod Iuramentum, quia periculosum, omnes una inhibendum statuimus, which Oaths are now rigorously inforced, against his Majesties Declaration, and Petition of Right, 3 Caroli, to support these super∣fluous Vestments and Ceremonies) will throughly recon∣cile all dissenting Parties; but a period to all future con∣troversies concerning the premises, and make us all the Temples of the living God;* 1.247 who will then say, I will dwell in them▪ (walk in them) and will be their God, and they shall be my People.

Prov. 25. 2.The Honour of Kings is to search out a mat∣ter.

1 Thes. 5. 41, 42.Prove all things, hold fast that which is good, abstain from all appearance of evill.

Notes

• a 1.1

  Num. 6. 22, to 27. Deu••. 26. 13, 14, 15. c. 31. 1, 〈◊〉〈◊〉 47. Ps. 92. Ps 66, & 67, & 6••, & 7••, & 79. & 90. Joel 2. 17. Hos. 14. 2, ••. Mat. 6. 9, 10, &c. Lu. 1••. 1, to 5. 1 Tim. 2. 1, 2, 3.
• b 1.2

  Liturgia S. S. Patrum Liturgia Basi••••i, Chrysostostomi, Gregorii Theologi, Cyrill•• 〈◊〉〈◊〉, &c. Paris 1560. & August Vind. 1604. Lit••rgia Lutinorum, Colon. 1571. Antiqu••tates Lit••urgica, Duac••▪ 1605. Bib••••wheca Patrum▪ T. ••. 2, 3. & 1••. Cassandri 〈◊〉〈◊〉.
• c 1.3

  See 2, & 3 E. 6. c. 1. 3, & 4 E. 6. c. 10. 5, & 6 Ed. 6. c. 1. 1 Eliz. c. z.
• d 1.4

  Act••, 15▪ 24, 27, 28. c. 16. 4, 5. Eph. 6. 18. Ph••l. 4. 4. 6. 1 Thes. 5▪ 17. See the several Offices, Howers, Missals, Proces∣sionals, Liturgies, Books of Devoti∣on, in antious or present use among the Papists, 3, & 4 E 6. c. 10. Offici∣um be••ta M••ria secundum usum Sarum; secundum usum Bangor; se∣cundum usum Walsingham, Lin∣coln, used in Eng∣land, 2, & 3 E 6. c. 1. The divers forms of Litur∣gies and Admini∣strations used in the Protest••n•• Churches of Eng∣land, Scotland, France, Germany, Helvetia, Den∣mark, and in the Greek, Rus∣sian, Ethiopian Churches.
• e 1.5

  Ephes. 6. 18. ••. 3. 14, to 22. Rom 15. ••0, 31. Phil. 1. 4, 9, 10, 11.
• f 1.6

  In their Bulle prefixed to Missale Romanum, Salm. 1588. and An••w▪ 1630.
• g 1.7

  2 Chr. 6. c. 20. 5. to ••4. c. 32▪ 24. c. 33. 12. Ezra 7. 27. c. 9. 6. •• c. N••h. 1. 4, to 11 c. 9▪ through∣out. 〈◊〉〈◊〉. 4. Dan. 9. 3, &c. Joel 2. 9, to 18. 〈◊〉〈◊〉. 14. 2. 〈◊〉〈◊〉. 11. 1, 2, 3.
• h 1.8

  Matth 14. 25. John 26. 39. John 17. 9, &c. Acts 1. 14. 24. c. 3▪ 1. c. 4. 24, to 31. c. 8. 22 c. 10. 1, 9. c. 12▪ 5. c. 13. 3. c. 14▪ 23. c. 16. 25. c. 20. 3••. c. 21. 5. c. 28▪ 8 Rom. 1. ••, 9, 10. c. 8. 26. c. 15. 30, 31. c. 16. 24, 25, &c. 1 Cor. 14, 15. ••ph. 1. 16▪ 17, &c. c. 3. 13. to 〈◊〉〈◊〉. c. 6. 18. Phil. 1. 4, 9, 10, 11. Col. 1. 3, 9, 10. &c. 1 Thes. 1. 2 c. 5. 17. 2 Thes. 2. 16, 17. c. 3. 1, 2. 1 Tim. 2▪ 1, 2. c. 5. 5. Philemon 4. 24. Rev. 5. 8. c 8. 3, 4 〈◊〉〈◊〉 20.
• i 1.9

  Acts 2. 42, 46. c. 4. 1, 2, 18, 19. 20 c. 5. 19, 20, 21, 28. 29. 42. c. ••0. 20, 31▪ c. 19▪ 8. 9, 10. c. 28. 30, 3••. Rom. 15. 19, 20. Luke 21. 36, 37, 38. Justin Martyr, & Tertul▪ in Apologia.
• a 1.10

  Mat. 10. 7. c. 28. 19, 20. Mar 16. 15.
• b 1.11

  Mat. 26. 55. Mar. 14. 49 Lu. 19. 47. c 22. 52. Ps. 62. 11 Lu. 4••▪ 18, 19, 31, 43, 44.
• c 1.12

  Acts 2. 46, 47. c. 4. 1, &c. c 5. 41. c. 16. 5. c. 17. 11. 17. c. 19. ••, 〈◊〉〈◊〉. c. 10. 18, 19, 20, 21. Rom. 〈◊〉〈◊〉 15▪ 16, 17 c. 15▪ 15, to 26. c 16, 25▪ 2 Cor. 11. 28 1 Cor. 9▪ 13, to 27. H••b. 3. 11▪
• d 1.13

  1 Cor. 1. 17. c. 9. 16.
• a 1.14

  See Bishop Downhams Con∣secration Sermon; Bishop Halls Re∣monstrance, and Divine Right of Episcopacy; Mr. Sudbu••yes; Mr. Sandcro••es, and Dr. Allestryes Sermons at the last Consecrations of Bishops, 1660.
• b 1.15

  2 Tim. 4. 1, 2, 3. fully refuted in my Vnbishoping of T••mothy and Ti••us.
• c 1.16

  Acts 20, 28, 20.
• d 1.17

  Sessio 14. Decr. de Reformatione, cap. 4. Surius C••ncil. Tom. 4. p. 976, 977.
• e 1.18

  Sermo 10. De Observantia Sab∣••ati.
• a 1.19

  Rom. 1. 16, 17. c. 10▪ 13, 14, 15. 1 Cor. 1. 16, 17▪ 21.
• a 1.20

  In their Neces∣sity of Reforma∣tion of the Pub∣like Worship▪ Rites, Ceremo∣nies, L••nd. 1660. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In nomine Jesu ••••ne gen•• flecta∣••ur.
• a 1.21

  In the Ap∣pendix to my Ant••••arminia∣nism, concern∣ing bowing at the name of Iesus, Lame ••••les his Haltings, Certain Quaeres propounded to the bowers at the Name of Jesus, ••nno 1636. Canterburies. Doom, p. 64.
• b 1.22

  1 King, 18. 26, 27, 28. See Ecclesia∣sti••us 7. 4.
• c 1.23

  See my plea∣sant Purge for a Roman Ca∣tholick▪
• d 1.24

  Deut 27▪ 15. 1 chron. 16. 36. Neh▪ 5. 13. c. 8. 6. Psal. 41. 13. Ps. 72. 19. Ps▪ 89. 53. Ps. 106▪ 48. Rom. 1▪ 25. Mat▪ 6. 13. 1 Cor. 14. 16. Phil. 4. 20. 1 Tim. 1. 17. Rev. 5▪ 14. c. 7. 12. c. 19. 4.
• * 1.25

  See Guliel∣mus Stuckius, Antiqu. Con∣viv. l. 2. c▪ 34. De more se∣dendi, & ac∣cumbendi ad Mensam, &c. Tho. Beacon his compari∣son between the Lords sup∣per & the Mass f▪ 100, to 104 and Ca∣techisme, f. 484, &c.
• * 1.26

  1 Tim 1. 17.
• e 1.27

  De Divinis Off••••iis, c. 39, 40▪ Deinde im∣ponitur Gloria Patri, & Filio, & Spiritul san∣cto. Quae verba ad diversionem Psalmorum, qui prius indifferen∣ter cane••antur. B. Hieronimus, Damaso Papa Petente, compo∣suit. Sed cum nequaquam id sufficeret, prae dicto Apostolico suggerente, addi∣dit ad••uc, sicut erat in principio, &c et hac ad nutum Diaconi dicit Cantor.
• f 1.28

  ••ulores Histor. An. 376. p. 139.
• g 1.29

  Acts and Mo¦numents, vol. 3. p. 11.
• h 1.30

  Bellarmin de Messa l. 2. c. 16.
• i 1.31

  Ecclesiastical Polity. l. 5. sect 42.
• k 1.32

  Exp••sition of the Liturgy in his works. p. 7.
• l 1.33

  Decreta Ec∣cles. Gall. l. 1. Tit. ••. cap. 7, 8.
• m 1.34

  Jer. 6. 16. 〈◊〉〈◊〉 ••••hn▪ 2. 7. Matthew 19. 8. L••u. 5. 39.
• n 1.35

  De Praescrip∣tionibus advers haereticos.
• * 1.36

  See Ordo Ro∣manus Antiqu de Divinis Of∣ficiis, Bibl. Patr. Tom. 8. p. 39••. &c.
• * 1.37

  De Divinis Officiis, c. 39. 40.
• o 1.38

  See my plea∣sant purge for a Roman Catho∣lick.
• * 1.39

  See Basil. E∣pist. 78. Theodo∣ret Eccles. Hist. l. 2. c. 24. Sozo∣men, l. 4. c. 19.
• p 1.40

  Ecclesiastical Polity, l. •• sect. 42.
• q 1.41

  In his works, London, 1622. p. 7.
• r 1.42

  Decreta Ec∣clesiae, Gal. l. 1. Tit. 7. c. 7. 8.
• * 1.43

  Leo••tius Anti∣ochiae Episcopus cum Clerum & etiam Laicorum multitudinem in duas partes divi∣sam c••••neret, & alteram quo lau∣des Filii magis celebra••ent hanc conjunctionem, &, exhi••e••e: alteram cu••em hana pr••••positio∣nem, Per in eo∣dem penere & cum ad Spiritum Sanctum ven∣tum esset prepo∣sitionem In ad ••••••ere, (viz Gloria Patri per fil••••••, in 〈◊〉〈◊〉 sanc∣to) ipse totam glorificatio∣nem taci••us se∣cum recitavit, adeò ut qui propè eum erant, solum hanc particulam, In saecula, sae∣culorum, audi∣rent, Theodo∣ret Eccles Hist. l. 2. c. 24. Sozo∣men. l▪ 4. c. 19.
• * 1.44

  See Basilii Epist. 76. The∣odoret Eccles. Hist l. 2 c. 24. Sozomen l. 4. c 19. Hookers Ecclesiastic••l Polity, l. 5. Sect. 42.
• * 1.45

  Su••ius con∣cil. Tom. 1. p. 185. Honorius Augustodu∣nensis, Gemma Animae, l 1. c▪ 93. Gratian∣de Consecrat distinct 2. & distinct. 4. cap. Statuimus. Tho. Walden∣sis, Tom 3 Tit. 4. c 31. sect. 7. Gul••••lm. Du¦rantus Ratio∣nale Divino∣rum l. 3. Fox Acts and Mo∣numents, vol. 3. p. 7. & Mis∣sale Rom••∣n••••m.
• * 1.46

  Caeremoniale Episco••o••••••, Pa∣ris••••s 1633. l. 1. c. 2•• p. 140.
• † 1.47

  Psal. 7. 17. Ps. 9. ••. Ps. 30. 11. Psal. 33. 1. & 34. 1. & 42. 11. & 43. 5. & 45. 17. Ps. 47. 1. & 59. 17. Ps 75▪ 1. & 86. 1, 2, 20. Psal. 68. 35. & 72. 18▪ 19. & 75. 1. & 89. 52. & 97. 12▪ & 100. 1. 103▪ 1, 2, 21, 22. Ps. 104. 1, 25. Ps▪ 105. 1, 45. Ps. 106▪ 1, 48▪ Ps. 107. 1. Ps. 111. 1. & 112. 1, ••. Ps. 115. 18. Ps. 116. 19. Ps. 117. 1, 2. P••. 118. 1, 29. Ps. 135. 1, 19, 20, 21. Ps▪ 145. to Ps. 150.
• a 1.48

  See Bibliotheca Patrum col. Agrip. 1618. Tom. 12. p. 1034. G. 1050, 1051.
• b 1.49

  Ri••us Celebran∣di M••ss••••, & Missa p••o Defunctis.
• c 1.50

  H•• Ps••lmi sub vna Gloria Patri canuntur quia j••sti illis tempori∣bus Trinitatem 〈◊〉〈◊〉 creduntur. S••••guli Psalmi cum Gloria Patri canuntur, quia singuli supradicti ordines Trinit 〈…〉〈…〉 ••••••ibuntur Ideo etiam & 〈◊〉〈◊〉 Psalmi canuntur, 〈…〉〈…〉.
• * 1.51

  Pro. 26. 5. 12. 1 Cor 3. 18, 19, 20.
• d 1.52

  See Davidis Blondelli Apo∣logia pro senten∣tia Hieronymi De Episcopis & Presbyteris. And my Ʋnbishoping of Timothy ••nd Titus.
• * 1.53

  2 Chron. 20. 13▪ Jer. 15. 1. Numb. 23. 6. 1 Kings 13. 1. 2 Kings 11. 14. c. 23. 3. 1 Kings 18. 54, 55. 2 Chron. 6. 3. c. 20▪ 5, 20. Ezec. 1. 21, 24, 25. Luke 18. 11, 13. 2 Chr. 30. 16. c. 34. 31, 32▪ c. 35. 10. Neh. 8. 7, 8. Exod. 20. 21. Neh. 8. 5. c. 9. 2, 3, 4. Ezr. 10. 10▪ Luk 4▪ 16. Acts 1. 15. c. 11. 28. Gen. 11. 22. Deut. 4. 10. Rev 7. 9. c. 8. 2.
• * 1.54

  Cassianus In∣stitut l. 2. c. 8. Friderici ••in∣debrogi Gl••ssa∣rium Tit••Gloria Patri.
• a 1.55

  In ••is Glossa∣rium▪ Tit. Gloria Patri. Frederic. Landebrogus Codex Legum Antiqu. p. 840. and his Glossa∣rium, Gloria Patri.
• b 1.56

  Here p. 9, 10, &c.
• c 1.57

  Surius Concil. Tom. 4. p. 740, 741. L••ur. B••∣chell••s Decret. Eccles. Gal. l▪ 1. Tit. 7. c. 31. p. 63.
• * 1.58

  Ordo Roma∣nus Antiquus. Bibl. Patrum, Tom. 8▪ p. 397, 398.
• ‖ 1.59

  Mat. 25. 37, 44. Rev. 5. 18.
• * 1.60

  Appendix to my Anti-armi∣nianisme con¦cerning Bowing at the Name Jesus. Lame Giles his Hal••∣ings. Quaeres propounded con∣cerning Bowing at the Name Jesus.
• ‖ 1.61

  Decret. Eccl▪ Gal. l. 1. Tit. 3. c. 38. p▪ 86.
• a 1.62

  See Rubricae Generales Mis∣salis, & Ritus Celebrandi Mis∣sam. prefixed to Missale Roma∣nam, Pii 5. & Clementis 8. Honorius Au∣gustodunensis, Gemma Animae, l. 2. & 3. Gulielmus Du∣rantus, Ratio∣nale Divinorum l. 4.
• b 1.63

  Surius Concil. Tom. 1. p. 666.
• c 1.64

  Deut. 5 & 27.
• c 1.65

  1 Thes▪ 1. 5. c. 2. 2, 4, 8. Gal. 1▪ 6▪ c. 2. 2, 5, 7▪ Phil. 1. 5, 12, 17, 27. c. 2. 22. Col▪ 2. 5. 2 Thes. 2. 14. 1 Tim▪ 14. 6, 59. Rom. 1. 15, 16, 17. c. 2. 16. c. 15▪ 16, 29. c. 16. 25. 1 Cor. 4. 15. c▪ 3. 17, 18. 2 Cor. 4. 3, 4. Heb. 4. 2.
• l 1.66

  Gratian de Consecratione distinct 2. Su∣rius Concil. Tom. 1. p. 518. Thomas Wal∣densis, Doctri∣nalis, Tom. 3. Tit. 4. c. 32. sect. 5. f. 66. 67. Gulielmus Du∣rantus Rationa∣le Divin••um, l. 4. c. 5. de Evan∣gelio Centur. Mag. 4. Baroni∣us, Spondanus, and others.
• f 1.67

  Bochellus. De∣creta Eccles. Gal. l. 1. Tit. 7. c. 115▪ p 72.
• * 1.68

  Quoniam Sym∣bolum verbum est Evangelium quoad sensum, ideo stando illud audire sicut & Evangelium & illo dicto signum Crucis fa••ere debemus. Gul. Durantus, Ra∣tio. Divinorum, l. 4. De Sym∣bolo Rubrica.
• g 1.69

  Psal 94. 16.
• h 1.70

  2 Chron. 34. 32.
• i 1.71

  1 Cor. 16. 13. Gal. 5. 1. 2 Thes 2. 5.
• k 1.72

  Neh. 9. 2, 5. Deut 27. 12, 13▪ Ps. 122. 2. Ps. 134. 1. Gen. 18. 22. Lu. 4. 16. 1 Kings 8. 14. 15. Lu. 18. 11, 13▪ Rev. 7. 9.
• k 1.73

  Neh. 9. 2, 5. Deut 27. 12, 13▪ Ps. 122. 2. Ps. 134. 1. Gen. 18. 22. Lu. 4. 16. 1 Kings 8. 14. 15. Lu. 18. 11, 13▪ Rev. 7. 9.
• a 1.74

  Tertullian de Corona Militis; lib. De Jejunio lib. ad Ʋx••rem, l. 2. & Apolo∣geticus. See La Cerda & Beatus Rhena∣nus Ibid.
• b 1.75

  Sermo de O∣ratione & Pa∣melius. Ibid.
• d 1.76

  Surius Con∣cil. Tom. 1. p 347. Tom. 2. p. 1052. Tom. 3. p. 2••7.
• e 1.77

  Sexti Decret. l. 2. Tit. 23. c. 2. See my Ap∣pendix to Lame Giles his Halt∣ing.
• a 1.78

  Gen. 3. 21. c. 9▪ 23. 2. Chron. 28. 15. Mat. 25. 36, 38, 43, 44. Can▪ 2. 15, 16. Rev. 3. 18.
• b 1.79

  Hag 1. 6. 2 Cor. 11. 27. Job 31. 19.
• c 1.80

  Rev. ••1. 2. Isay 61. 10. 1 Tim. 2. 9, 10. 1 Pet. 3. 3, 4, 5▪
• d 1.81

  Deut. 22. 5. Esther 6. 1•• 6. 8, 10 Acts 12. 21. 2 Sam. 13. 18. Lu. 7. 25. 2 Chron. 18. 9. See Aretii Pro∣lemata Locus, 120. De Vesti∣tu.
• e 1.82

  Exod. 28. 2, 3, 4▪ c. 29. 5. 21, 29. c. 35. 19, 21. c. 42. 13. Levit. 8. 1, 30. c. 16▪ 4. 32. Ezr. 2. 69. Neh 7▪ 70, 71. Ezra. 3. 10.
• * 1.83

  Quali genere vestitus usi sunt Apostoli, aut alii Christiani, non est annotatum. Cent Magd 3. cap 6. 〈◊〉〈◊〉. 106.
• ‖ 1.84

  See 〈◊〉〈◊〉 de Moribus 〈◊〉〈◊〉 Alezandri ab Alexandro, Gen. Dicrum; Purchas his Pil∣grimage and Voyages Cent. Mag. 2, ••••▪ 13. cap. ••.
• f 1.85

  1 Cor. 14. 40.
• g 1.86

  1 Tim. 2. 1. 2, 3, 8, 9, 10▪
• h 1.87

  M••••. ••. 24. 26. Lu. 12. 22, 23.
• * 1.88

  Gratian De consecrat. dist. 1. Bochellus Decret. Eccl. Gal. l. 1. Tit. 7. l 3. Tit. 1.—l. 6. Tit. 17.
• i 1.89

  1 Tim 6. 6, 7, 8.
• k 1.90

  Mat 10. 13, 10. Mat. 6. 9. Lu. 9. 3.
• * 1.91

  2 Tim 4. 13.
• m 1.92

  See Honorius August dunensis his Gemma A∣nimae, l. 1. c. 89. 198, to ••35. Gratian, caus. ••1. qu. 4. de Consecratione Distinct. 1. Gu∣lie••mus Duran∣tus, Rationale divinorum, l 3. de Indumentis, Tho. Waldenfis, Tom. 3. Tit. 4. c. 29. 30 Pon∣tificale, Ceremo∣niale Romanum, Missale Roma∣num, Rubricae Generales Mis∣salis. Bochellas Decret. Eccles. Gal. l 1. Tit. 7. 16. Tit. 17. Dr Rainolds conference with Hart ch. 8. divis. 4. 5. Thomas Beacon his Catechism. f▪ 485, 486. and compari∣son of the Lords supper with the Popes Masse. f. 101. and 104.
• * 1.93

  Acts ••. 19, 20. c. 5. 29.
• n 1.94

  Honorius Au∣gustedunensis Gemma Animae l. 1. c. 237. Tho. Waldensis, Tom. 3. Tit 4. c. 30. Sect. 5, 6. Gul. Durantes, Rationale Divi∣norum lib. 3. My Signal Loy∣alty and Devoti∣on p. 219, 243.
• o 1.95

  Rom. 3. 11. 1 Pet. 1. 1••. c. 2. 3, 4. Act. 10. 34. Jam. 2. 1, 〈◊〉〈◊〉. c. 1. 27.
• p 1.96

  ••eccat gravi∣ter qui uutur in Missa vestibus non benedictis. Sylvester verbo Missa nu. ••. Summa Ange∣lica Missa sect. 35. Soto in 4. sent. dist. 13. qu. 2. & 4. Astensis. Tit. 14. ar. 4. qu. ult. Armilla. verbo Missa, nu. 6. Navar. cap. 25. nu. 24. Thomas Zerulae Praxis Episco∣palis, part 1. Tit. Vestimenta Sa∣cara: Missale Pon∣tificale & Cere∣moniale Roma∣num. Bochellus Decreta Eccles. Gal. l. 1. Tit. 7. & l. 6. Tit. 17.
• q 1.97

  Acts 15. 19. 20▪ 28, 29. c. 16. 1, 4.
• * 1.98

  Mat 28. 19, 20. Mark. 16. 15, 16▪ compa∣red with Eccl. 12. 13. Fear God and keep his Comman∣dements, for this is THE WHOLE DUTY OF MAN, especi∣ally in his Worship.
• r 1.99

  Mat. 15. 9. Col. 2. 20.
• s 1.100

  Acts 15. 1, 2, 24.
• t 1.101

  Gemma Ani∣mae, l. 1. c. 118.
• u 1.102

  Rationale Di∣vin••rum, l. 3.
• x 1.103

  Doctrinalis, Tom. 3. Tit. 4. cap. 29, 30.
• y 1.104

  Bochellus De∣cret. Eccles Gal. lib. 6. Tit. 17.
• z 1.105

  Surius Con∣cil. Tom. 1▪ p. 253 Gratian de Consecra∣tione, Dist. 1, 2. Sum∣ma Angelica, Tit. Vestis, Syl∣vester. Tit. Be∣nedictio 1 Pon∣tificale & Mis∣sale Romanum. Centur. Magd. 3. col. 246.
• h 1.106

  De Consecra∣tione dist 1.
• i 1.107

  Surius Con∣cil. Tom. 1. p. 311. Centur. Magd. 4. c. 6. col. 480, 1271.
• k 1.108

  Mat. 17. ••, 2, 3. Mar. 9. 28, ••9.
• * 1.109

  2 Cor. ••. 20. 1 Pet. 11. 23. 1 John. 2. 6. Eph. 5. 1. Phil. •• 5. 1 Pet. 2. 21.
• l 1.110

  Alexander 〈◊〉〈◊〉 Alexandro. Gen. Dierum, l. 3. c. 7.
• * 1.111

  See Centur. Magd. 2▪ 3. 4, 5, & 6. cap. 6. De Ritibus cir∣ca caenam Do∣mini: & Ro∣manae. Ecclesiae, & cir∣ca Missam Dr. Rainolds Con∣ference with Hart ch 8. div. 4. 5.
• n 1.112

  Tom. 5. p. 876. D.
• * 1.113

  He writes it of the Jewish Priests, not Christian Mini∣sters.
• o 1.114

  Tom. 5. Col. 338. D. & Tim. 2.
• p 1.115

  Cent. Magd. Tom. 5. c. 6. Col. 652.
• * 1.116

  Rationale Di∣vinorum l 3.
• q 1.117

  Ecclesiastical Polity l. 5. sect.
• r 1.118

  See Cent. Magd. 6. c. 6. Col. 337.
• s 1.119

  Cent. Magd. 7. col. 153, 154▪
• t 1.120

  Bibl. Patrum Tom 8. p. 397, 398, &c.
• u 1.121

  Bochellus Decret. Eccles. Gal. l 1. Tit. 7. l. 3. Tit 1. l. 6. Tit. 17.
• x 1.122

  Cent. Magd. 9, 10, 11, 12, 13▪ &c. cap. 6. Ba∣ronii Annales Spondanus, Missale, Ponti∣ficale, & Cere∣moniale Ro∣manum.
• * 1.123

  At the end of Missale Roma∣num, Ex Decre∣to Sacri Concilii Tridentini Re∣formatum, &c. Antuerpiae 1630. Benedi∣ctie••es Diversae, p. 101, 102. Pontificale Romanum, par. 2. p. 357, 358.
• * 1.124

  Innovationi∣bus nostris had been better.
• * 1.125

  Here they make 3 Crosses.
• * 1.126

  Not Aaron Priests, Popes or Bishops.
• * 1.127

  See Spelman∣ni Glossarium, Tit. Cappa.
• * 1.128

  Or Impone Domine, Capiti meo Galeam Sa∣luti••.
• * 1.129

  Priests ma∣riage would do this better than a Girdle, 1 Cor. 7. 1, 2. 3, 4, 5, 9.
• a 1.130

  P. 12, 13, 30, 32, 38, 39.
• * 1.131

  Ibid. p 49. 58.
• * 1.132

  Pontificale Romanum, p. 57, to 81.
• * 1.133

  Bochellus De∣cret. Eccles. Gal. l. 6. Tit. 7. c. 24, 25▪ p 1020. 1221.
• * 1.134

  So Surplices are frequently stiled There∣fore Punish∣ments, rather than Orna∣ments.
• * 1.135

  Bochellus De∣cret. Eccl. Gal. l. 3. Tit. 1. De Eucharistia. c. 32. 15. 62. See c. 43, 44. 45.
• * 1.136

  Bochel. ibid. c. 114, 115, 116, 117, 118.
• * 1.137

  Bochel. Dec••. Eccl. Gal. l. 6. 〈◊〉〈◊〉. 17. c. 31. p 1322.
• a 1.138

  Bochellus De∣cret Eccles. Gal. l. 3. Tit. 1. c. 5. p. 304.
• b 1.139

  Bochellus De∣cret Eccles. Gal. l. 1. Tit 6 c. 54. p. 60.
• c 1.140

  Bochellus De∣cret Eccles. Gal. l. 3. Tit. 1. c. 78. p. 371. c. 114. p 378.
• d 1.141

  Ibid. c. 79. p. 311. c. 91. p. 374.
• e 1.142

  Bochellus l. 6. Tit. 17. de ves∣tibus & Dorna∣tu Clericorum, c. 20. p. 1020.
• f 1.143

  Bochellus l. 3. Tit. 17. c. 14. p. 1018, 1019.
• * 1.144

  Bochellus, l. 5. Tit. 1. c. 79. p▪ 373.
• * 1.145

  Bochellus De∣creta Eccles. Gal. l. 1. Tit. 7. De celebratione Missae c 5 p. 60.
• a 1.146

  Opera Lut∣tiae. 1617. col. 1085, &c.
• * 1.147

  Hist. Angl. Tiguri. 1589. p. 431. 432. Londini, 1140.
• ‖ 1.148

  See Spalm••n & Gul. Somne∣ri Glosserium Tit. Capa, Cappa. Simeon Dunel∣mensis Hist Col. 61.
• * 1.149

  Mat. Paris, Hist. Angl. p. 713.
• † 1.150

  Chronica W. Th••rne. Col. 2120.
• ‖ 1.151

  Provincialis G••lielmi Lind∣w••de, l. 3. De Euch••••••stia, fol. 180.
• * 1.152

  Provincialis Gul. Lindwode l. 3. De Eccle∣siis edificandis, f. 182 Joannis de Aton Consti∣tutiones Provin∣ciales f. 146 b.
• * 1.153

  Provincialis Gul. Lyndwode, l. 1. De Officiis Archidiaconi. fol. 38.
• * 1.154

  See 1 E. 6. c. 1. 2, & 3 E. 6. c. 1. 3, & 4 E 6. c. 10. 5, & 6 E 6. c. 1. Fox Acts and Monuments, vol 2. p. 658, to 670.
• ‖ 1.155

  See Dr. Corn. Burges his rea∣sons shewing the necessity of Re∣formation p. 33, 34.
• ‖ 1.156

  Fox Acts and Monuments, vol. 3. p. 146, 147. Dr Hey∣lins History of the Reformation of the Church of England, p 90▪ to 98.
• ‖ 1.157

  Tho Beacon, his compari∣son between the Lords Supper and the Popes Masse. f 100. 101, 102, 103. & Catechism, f 485, 486. in his works.
• ‖ 1.158

  Excogitavit haec avaritia qua se Hypocre∣s••s ••uco ad hunc modum vindi∣tat. Nobis Christus uni••e spectand•••• est. Quicquid aliter geritur at∣que ipse gessit, flagitium est De luxu mundi Ec∣clesiastic•• just•••• liber extruandas est si quis d••gne ve••••t confutare. Zuinglius, De Canone Missa Epicherisis ope∣rum, pars 1. f. 187.
• * 1.159

  See Dr. Corn. Burgess his rea∣sons shewing the necessity of Re∣formation, &c. p▪ 33▪ 3••.
• p 1.160

  See p. 115, to 122, 12••, 143, 134, 139, 140, 158, 259, 164. to 269, 174, 175, 176.
• * 1.161

  See the Confe∣rence at Hamp∣ton Court, printed 1604. p. 76, &c.
• * 1.162

  Such are most of our Bishops, Deans, Chapters Curates, to their infamy.
• ‖ 1.163

  See Joannis Langeerusius, de vita & ho∣nestate Ecclesi∣asticorum l. 2. c. 2, 3, 4.
• ‖ 1.164

  See Th•• Whe∣••••••hall of the A∣buses now in the Church of Christ 1906. See a Christian and modest offer, &c. and a most in∣different Confe∣rence between the Prelates and late silenced Mi∣nisters, printed 1606. The Lin∣co••nshire Mini∣sters Apology. A Reply to Dr. Mort••••s general Defence of the three nocent Ce∣remonies, and Dr. John Bur∣gesse his Answer rejoyned there∣unto, and the Authors quoted therein, Land ••n 1631. Necessity of 〈◊〉〈◊〉 and hundreds more.
• * 1.165

  Argum. 1.
• * 1.166

  See Dr. Rei∣nolds Confe∣rence with Hart, ch. 〈◊〉〈◊〉. div. 4, 5.
• * 1.167

  Answ.
• * 1.168

  See Ponti••ica∣le R••manum, Caeremoniale E∣piscop••••um. My Ʋn••••sh••ing of 〈◊〉〈◊〉 and 〈◊〉〈◊〉. Bishop Halls Divine Right of Episco¦pacy and Remon¦strance Mr. Sanderofts Consecrations Ser∣mon on Tit. 1. 5. newly printed.
• * 1.169

  Objection.
• * 1.170

  Answer.
• * 1.171

  Exod. 28. 42. •• 39. 28. Lev. 6 10. c. 16. 4 23 32. 1 Sam. Ezech. 44. 17, 19. 2 Chron. 5. 11, 12.
• ‖ 1.172

  Ezech. 44. 1••, 18.
• * 1.173

  Here, p. 67.
• † 1.174

  Missale Roma∣num, Benedicti∣ones diversae & Pontificale Ro∣manum.
• * 1.175

  Gul. Duramus R••t. Divino∣rum, l. 3.
• * 1.176

  Where he gives other my∣stical reasons for them.
• * 1.177

  Arg. 2.
• * 1.178

  Answer.
• a 1.179

  Levit. 13. 38. 44. 45.
• b 1.180

  Levit 13, & 14▪
• c 1.181

  Numb. 12▪ 10. 2 Kings ••. 17.
• d 1.182

  Ezech. 27▪ 18. Rev. 1. 24▪ Isay 1. 18.
• * 1.183

  See page 12••. 123.
• e 1.184

  Wickliff Di••∣logorum, l. 4▪ c. 16, 17. De Pa∣p••. c. 12.
• f 1.185

  Doctrinalis, Tom. 3. Tit. 4. c. 29. 30.
• g 1.186

  Acts 23. 3.
• h 1.187

  Degradandus indumentis Sa¦cerd••talibus, si Sacerdos sit, in∣duitui▪ & sic de reliquis Ordi∣nibus, Pontifi∣cale Romanum p. 456, to 462. Fox Acts and Monuments vol. 3. p. 998, 999.
• * 1.188

  Here, p. 51, 53.
• i 1.189

  Lib▪ 1. Advers. Jovinianum.
• k 1.190

  Antiqu. Lect. l. 5. c. 13. p. 220.
• l 1.191

  Pontificale Ro∣manum p. 13.
• a 1.192

  My Signal Loyalty and De∣votion of Gods true Saints, &c. to their Sove∣raigns, Part 2. p. 287, 179, 190, 231.
• b 1.193

  Genialium Dierum, l. 3 c. 7.
• c 1.194

  De Moribus Gentium.
• d 1.195

  Romanae quae∣stiones.
• e 1.196

  Problematus, Locus, 120. de Vestitu.
• f 1.197

  Purchas Pil∣grimage, l. 1. 4. cap. 19.
• g 1.198

  Sands Europae Speculum, Pur∣chas Pilgrimage, l. 3. c. 12.
• h 1.199

  Lins••h••t, l. 1. c. 22 Purchas Pilgrimage, l. 5. c 15. p. 667.
• i 1.200

  Benedicti Are∣••i. Problemata L••••us 120. p. 36•• 〈…〉〈…〉, Antiqu. ••onviv. l. 2. c. 26.
• a 1.201

  Strabo, Soli∣nus, Pomponius Mela, Alex∣der ab Alexan∣dro Gen. Dierum l. 5. c. 18. f. 291. & Boemus De Moribus Genti∣um.
• b 1.202

  Alexander ab Alexandro Gen. Dicrum•• l. 5. c. 8. f. 263. lib. 6. ••. 1•• f. 664.
• c 1.203

  Antiqu ••ect. l. 14. c. 16.
• d 1.204

  Hist. Rom l 4.
• e 1.205

  Problemata.
• f 1.206

  Hist. Natura∣lis. l. 8.
• g 1.207

  Digestorum. l. 1. De Officio Quaestoris.
• h 1.208

  Alexander ab Alexandro Gen. Dierum, l. 3. c. 17. f. 153. Paulus Aemi∣lius Consul le∣gem tulit ad po∣pulum, qu•• nè cui suffragii, causa munus dare liceret multipliti poena inter dixit. Postea lege Calphurnia his qui mercede corrupti aut munere deliniti Candidatis obviam issent, quique pre∣cio illos sectarentur; aut SI PRANDIUM AD CAPTANDOS ANIMOS, AUT SI QUID MUNERIS EXHIBITUM FORET, praeter poenas legibus constitutas, etiam ••ECUNIARIA MULCTA FUIT. Id quod Fabia lege cautum, &c.
• d 1.209

  Cooks 4. In∣stitutes. p. 23.
• e 1.210

  Alexander ab Alexandro, Gen. Dierum, l. 3. c. 17. Quoties contrae ambitum isto∣rum qui appe∣tunt Majes••ia∣tus pluribus le∣bus à Romanis obvium item fit.
• f 1.211

  Hierom. Comment. in Ezech. c. 44. Alexander ab Alexandro. Gen. Dierum, l. 6. c. 12. f. 34••. Conference at Hampt••n Court, p 76. Gul. Stuckius Antiqu Conviv. l. 2. c. 26.
• g 1.212

  Alexander, ab Alex. Gen. Dierum▪ l. 6. c. 19. f. 364.
• h 1.213

  Bochellus Decret. Ec∣cles. Gal. l. 5. Tit. 2. c. 3▪ p. 702, 706. Sel∣dens Titles of Honour, part •• c. 8. p. 222.
• i 1.214

  My signal Loyalty and Devotion of Gods true Saints and pi∣ous Christians to their Sove∣raigns, part 2. p. 131, 237, 242, 244, 253, 255, 391▪ Tho. Walsingham, Hist. Angl. p. 295, 296.
• * 1.215

  ••ea•• Magd. 4▪ c. 6. 〈◊〉〈◊〉 419, 420. Cent. 5. Col. 658. Cent. 6. Col. 334 Cent. 7. Col. 147. Cent. 8. Col. 189. Cent. 9. Col. 314. Cent. 10. Col. 293. Cent. 11. Col. 262. Cent. 12. Col. 875. Cent. 13. Col. 596. Tho. Waldensis Doctrinalis Tom. 3. Tit. 5. c▪ 52. Gul. Stuckius Ant••qu. Conviv. l. 2. c. 26.
• * 1.216

  De Divints Officiis c. 19. De Sabbato sancto Virgil. Paschae Operum Col. 1062.
• ‖ 1.217

  De Institutio∣ne Clericorum. l. 1. c. 29.
• * 1.218

  Gul. 〈…〉〈…〉 l. 2••▪ c. 26. Sarius 〈◊〉〈◊〉 Tom. 1▪ p▪ 85, 788▪ 49•• Tom. 3▪ p. 1••7, 683. 716. Tom. 3. p. 286, 365. 〈◊〉〈◊〉 Cas sander, De Bap∣••••mo Infantum, and sundry 〈…〉〈…〉 Cent. Magd. 4, 5, 6, 7. cap. 〈…〉〈…〉 ••48.
• p 1.219

  B••chellus De∣••ret Eccles. Gal. l. 6. c. 17. Jo∣hannis de Aton. Const••t Provin¦cialium, fol. 129, 131, 135. Lyndewood Pro∣vincial l. 3. c. 11▪ De vita & honestate Cleric. Canon 6. 1603. Can. 74.
• q 1.220

  Mr. Iohn ••adger•• 〈◊〉〈◊〉 of the ••••••er Temple who 〈…〉〈…〉
• r 1.221

  Mu. 7. 16. 17, 20. Luke 6. 43. 1▪ Tim. 4. 12, 14. 2▪ Tim. 4. 1, 2. 5. 1▪ Pet. 5. 3. Phil. 3. 17, 20.
• s 1.222

  Spelmarni Concil. p. 293, 294, 259, 246, 264.
• t 1.223

  Su••ius Concil. Tom. 3. p. 278, 279.
• * 1.224

  Mat. 4. 17. Psal. 102. Rom. 2. 1▪ Cor. 14.
• * 1.225

  2 Tim. 2.
• * 1.226

  Surius Con∣cil. Tom. 3. p. 864.
• * 1.227

  Isay. 58.
• * 1.228

  Bochel. Decr. Eccl. Gal. l. 5. Tit. 18, De Archiepiscopis & Episcopis & l. 1. Tit. 3. De Praedicat••••ae & expositione Verbi Dei.
• ‖ 1.229

  Spelmanni Council. p. 416.
• * 1.230

  See here, P. 75, 76.
• * 1.231

  See Gulielm. Stuckius, An¦tiqu. Conviv. l. 2. c. 26. Here, p. 114.
• x 1.232

  See Bochellus Decret. Eccles. Gal. l. 6. Tit. 13, 14. Claudius Espensaeus in Tit 2. & de continentia, lib. John Bales Acts of English Vota∣ries, Bishop Halls honour of the maried Cler∣gy.
• * 1.233

  See Bochellus l. ••. Tit. 17.
• * 1.234

  Quatuor sunt principales colo∣res quibus se∣cundum proprie∣tates dierum, sa∣cr••s vestes Ec∣clesia distinguit; albus, niger & violdis, &c. Durantus Rat. Divin. l. 3.
• * 1.235

  See here. p▪ 40, 41.
• * 1.236

  Ingentos Curati (as we••l as Curae) stupent, leves loquuntur.
• * 1.237

  1 Cor. 15. 58. Rom. 1••. 11.
• * 1.238

  Mat. 9. 37, 38. and 10. 2.
• * 1.239

  Dan. 7▪ 9. 21.
• * 1.240

  See Thomas Beacons Re∣liques of Rome.
• ‖ 1.241

  Gen. 7. 7. 21. and 15. 12. Heb. 11, 37.
• * 1.242

  Psal. 102. 26 See Aretius, P••bl locus 122. de vesti∣mentis. Gul Stuckius Antiq C••al. 2, c. 2••, 27.
• * 1.243

  1 Cor. 8▪ 9, 10, 11, 12, 13.
• * 1.244

  Caeliu•• Rho▪••ig. Antiqu▪ ••ect. l, ••. v. 12▪ Gratian. Dist▪ 40.
• * 1.245

  Surius con∣cil, tom. 4. p. 513, 514.
• * 1.246

  3 Car. Petiti∣on of Right. Surius Concil. Tom. 3. p. 279, 280. Laur. Bochellus De∣cret. Eccl. Gal. l. 3. Tit 2. c. 85. p. 402.
• * 1.247

  2 Cor. 6. 16.